/e>°i3n
V.3
Digitized by the Internet Archive
in
2009
with funding from
Microsoft Corporation
http://www.archive.org/details/godsofegyptianso02budg
THE
GODS OF THE EGYPTIANS
LONDON
printed by gilbert and rivington, ltd.
st.
John's house, clerkenwell,
e.c.
AMEN-RA, the King of the Gods, the Lord of Heaven.
THE
GODS OF THE EGYPTIANS
OR
STUDIES IN
EGYPTIAN MYTHOLOGY
BY
E.
A.
WALLIS BUDGE,
m.a., Litt.d., d.Litt., d.Lit.
KEEPER OF THE EGYPTIAN AND ASSYRIAN ANTIQUITIES
IN THE BRITISH MUSEUM
WITH
AND
131
98 COLOURED PLATES
ILLUSTRATIONS IN THE TEXT
VOLUME
II.
CHICAGO
THE OPEN COURT PUBLISHING COMPANY
LONDON: METHUEN &
1904
CO.
—
CONTENTS
...
CHAP.
I.
II.
III.
IV.
V.
VI.
Amen, and Amen-Ra, and the Triad of Thebes
Hapi, the
God of the Nile
42
49
Aten, the God and Disk of the Sun
68
The Great Company of the Gods of Heliopolis
...
Osiris
Osiris
VIII.
Hymns to
Osiris from the
Hymn
to
148
Osiris,
"Book of the Dead"
— Hieroglyphic
text
with
.
.
XII.
The Sorrows of
XVII.
XVIII.
XIX.
Isis
and Osiris
Asar-Hapi or Serapis
XIV.
XVI.
176
Plutarch's Mythological History of
Isis
XV.
162
The Names of Osiris
XIII.
153
interlinear
transliteration and translation
XI.
85
113
Hymns to
X.
1
The Triad of Elephantine
VII.
IX.
PAGE
.
186
.
195
202
222
Isis
Set and Nephthys
241
Anpu or Anubis
261
Cippi of
Horus
.
...
Foreign Gods
Miscellaneous Gods
267
275
:
1.
Gods of the Cubit
2.
Gods of the Days of the Months
3.
Gods of the Months
292
4.
Gods of the Epagomenal Days
293
5.
Gods of the Hours of the Day
294
....
291
292
—
CONTENTS
vi
Miscellaneous Gods
(continued)
:
CHAP.
....
294
Gods of the Hours of the Night
7.
Gods who watch behind Osiris-Serapis
8.
Gods of the Winds
9.
Gods of the Senses
296
The Soul-God
299
Gods and Goddesses of the Twelve Hours of the
Night
300
10.
11.
12.
.
.
.
.
295
295
'
Gods and Goddesses of the Twelve Hours of the
Day
302
13.
Gods of the Planets
14.
The Dekans and their Gods
15.
Star-Gods behind Sothis and Orion
....
310
16.
Star-Gods of the Southern and Northern Heavens
312
17.
The Zodiac
312
18.
Gods
in
the Tomb of Seti
.....
1
19.
Gods of the Days of the Month
20.
Gods
in
Dead
XX.
PAGE
6.
....
304
317
320
the Theban Eecension of the " Book of
"
323
Sacred Animals and Birds, etc
Index
302
345
.
385
COLOURED PLATES
LIST OF
TO FACE PAGE
3.
Amen-Ka, king of the gods
The goddess Apit
The god Amsu, or Min
4.
Menthu, lord
5.
The goddess Mut
6.
Ta-urt (Thoueris)
7.
8.
Khensu in Thebes, Nefer-hetep
The dual god Khensu standing upon
9.
Nefer-hetep
1.
2.
Thebes
of
.
Frontispiece
2
....
....
.
.
24
28
.
30
34
.
......
36
crocodiles
38
10.
The Nile-god Hapi
11.
Khnemu
12.
13.
The goddess Sati
The goddess Anqet
14.
Heru-shefit, lord of Suten-henen
58
15.
The goddess Anit
60
16.
Ba-neb-Tatau, the Eam-god of Mendes
64
17.
88
21.
The god Shu
The goddess Tefnut
Seb, the Erpa of the gods
The god Shu raising up Nut from Seb, and the Boats
sailing over the body of Nut
The Lion-gods of Yesterday and To-day
22.
Nut, the mother of the gods
102
23.
Nut holding a table on which stands Harpocrates
Nut pouring out water from the sycamore tree
106
18.
19.
20.
24.
42
fashioning a
.
man upon
.....
.....
Osiris-Unnefer
The Sekhet-hetepu,
27.
Osiris
28.
Anubis ministering
29.
Ptah-Seker-Ausar
30.
Seti I. addressing Osiris Khent-Amenti
The goddess Meskhenet
The Judgment Scene (five-fold plate)
The goddess Isis
33.
34.
56
90
94
.
25.
32.
54
....
....
26.
31.
50
a potter's table
and
or Elysian Fields
Isis in a shrine
on his
....
bier
....
Isis
and Ptah-Seker-Ausar
Sun
96
98
104
114
120
130
.
to Osiris
of the
132
136
138
142
144
202
206
COLOURED PLATES
Vlll
TO FACE PAGE
36.
Papyrus Swamps suckling Horus
Mersekert suckling Horus
37.
Isis-Sept
35.
....
Isis in the
42.
The goddess Kennut
The goddess Menqet
The dual-god Horus- Set
Set and Horus pouring out
The goddess Nephthys
43.
Anubis, god of the dead
44.
45.
The deceased making
The god Bes
46.
Sebek-Ea
47.
The god An-Heru
The goddess Urt-Hekau
The goddess Serqet
38.
39.
40.
41.
48.
49.
.
208
.
210
.
212
.
214
.
220
.
242
.
248
.
254
.
262
.
.
.-
" Life " over Seti I
....
offerings to
Anubis
.
264
.
286
.
'
....
.
.
.
.
354
357
362.
377
LIST OF ILLUSTRATIONS
.....
Horus and Hekau presenting Amen-hetep III. to Amen-Ea
Amen-Ea, with his attributes
Heru-sa-atef making offerings to Amen-Ea and his ram
Menthu giving life to Ptolemy Alexander
.
4
7
17
24
.
29
Apet
The Beams
......
of Aten illumining the
family
names
of
Khu-en-Aten and
his
.
Amen-hetep IV. and his wife adoring Aten
Amen-hetep IV. seated on his throne beneath the Disk
9,
10
Amen-hetep IV. and
Seb and Nut
his wife
and daughter
Shu supporting the boat of the Sun beneath the sky-goddess Nut
12
Nut giving birth to the Sun
13,
Nut
14
Seb and Nut
15 -31. The Eesurrection of Osiris
11
on his funeral bed
32
Osiris
33,
Sepulchral stele
34,
Serapis
35,
Eennut, lady of Aat
36.
The Seven Stars of the Great Bear
Gods from the Metternich Stele
Qetesh, Min, and Anthat
Anthat
43.
Ashtoreth
44.
Qetesh
46.
47.
48.
49.
50.
51-
88.
89.
90.
98
.
103
104
132-138
.
.
152
196
198
.
215
.
249
268-273
....
....
....
.
.
.
.
.
Eeshpu
Bes playing a harp
Head of Bes
Gods of the "Winds
The gods of the Senses
The gods of the Planets
87.
The Dekans
The Boat of Osiris, the oldest company
The Star-gods near the North Pole
The Signs of the Zodiac
.
Portraits of seventy-four gods from the
92.
The gods
The gods
276
277
279
280
.
282
.
284
.
285
295, 296
.
297
.
303
304-308
.
of the g ods, &c.
tomb
of Seti I.
moon
waning moon
.
311
.
313
.
315
318, 319
of the fourteen
days of the waxing
.
of the fourteen
days
.
of the
99
101
.
.
91.
93.
77
.
.
37- -40.
45.
.
.
42.
74
.
the deceased adoring Osiris, Serapis, &c
41.
73
.
.
.....
;
70
.
321
321
THE
GODS OF THE EGYPTIANS
CHAPTER
I
—
AMEN AND AMEN-RA, (T '«J, KING OF THE
GODS, AND THE TRIAD OF THEBES
AMONG
very
[I
o
(I
gods who were known to the Egyptians in
the
early times were
/wwvv
5
Texts,
e.g.,
Unas,
after the pair of
Amen and
his
consort
Ament,
and their names are found in the Pyramid
line 558,
gods
where they are mentioned immediately
Nau and Nen, ™~*
M
v\
11
8
®
,
and in connexion with the twin Lion-gods Shu and Tefnut, who
two gods who made their own bodies, and
with the goddess Temt, the female counterpart of Tern. It is
evident that even in the remote period of the Vth Dynasty Amen
and Ament were numbered among the primeval gods, if not as
gods in chief certainly as subsidiary forms of some of them, and
1
are described as the
from the
deities of
fact
that they are
primeval matter,
mentioned immediately
after
Nau and Nen, who we may
to be the equivalents of the
watery abyss from which
the
consider
all
things
sprang, and immediately before Temt and Shu and Tefnut, it
would seem that the writers or editors of the Pyramid Texts
II
B
FORMS OF AMEN
2
assigned great
Amen
ascribed to
we
if
antiquity to
in the
Of the attributes
existence.
their
Ancient Empire nothing
accept the meaning "hidden" which
is
known, but,
is
usually given to his
must conclude that he was the personification of the
name, we
hidden and unknown creative power which was associated with
the primeval abyss gods in the creation of the world and all that
in
is
The word or root amen
it.
(I
7
hidden," " what
is
like,
and
collected
:
AftAAAA
,
certainly
means "what
Li
not seen," " what cannot be seen," and the
is
In hymns to Amen
all periods.
hidden to his children," and " hidden to gods and
Ave often
from texts of
read that he
men," and
is
it
"
may be
proved by scores of examples which
this fact is
has been stated that these expressions only refer to
the "hiding,"
"setting" of the sun each evening, and that
i.e.,
they are only to be understood in a physical sense, and to
nothing more than the disappearance of the god
men
Amen
mean
from the
Now, not only is the god himself
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
sight of
at the close of day.
said to be " hidden," but his
horizon," and that
mortal eyes, and
well as men.
indicates the
it
who
is
to
have been connected with the root men
" to abide, to be permanent
which were applied
j
is
to
him was
;
'
and one of the attributes
'
that of eternal.
represented in five forms
:
—
1.
As
seen seated on a throne, and holding in one
is
,
gods as
invisible, as well as inscrutable, to
In the times approaching the Ptolemaic period the
name Amen appears
Amen
god who cannot be seen with
and in the other the symbol of "
life
;
a man,
hand the
when he
sceptre,
" in this form he
is
one
company of the gods of AmenRa, the other eight being Ament, Nu, Nut, Hehui, Hehet, Kekui,
Keket, and Hathor.
2. As a man with the head of a frog, whilst
his female counterpart Ament has the head of a uraeus.
3. As a
of the nine deities
who compose
the
1
man with the head
head of a cat.
4.
of a uraeus, whilst his female counterpart has the
As an ape.
1
5.
As a lion couchant upon
See Lanzone, op.
cit., pi.
12.
a pedestal,
The Goddess APIT
AMEN OF THEBES
3
Of the early history of the worship of
Amen we know
as far as the evidence before us goes
it
very general, and in
was the
appears not to have been
it of any importance
Under the Xllth Dynasty we find that
the only centre of
fact,
city of Thebes.
a sanctuary and shrine were built in honour of
in the northern quarter of the city
later
©
r
article T, t le
and from
from
;
this Avord,
comes the
Amen
at Thebes
which was called Apt,
D
f\
Q
,
with the addition of the feminine
name for
common name
Copts derived their
also
it
nothing, but
the city Tape, T<\ne,
" Thebes."
Over Apt
the quarter of the city there presided a goddess also called Apt,
Q who
was
i
goddess to
either the personification of
whom
the quarter
;
it
accident or design had given the same
is
represented
sceptre,
J,
and
we
see
In the
"life,"
her in the form of a
-¥-,
in her hands,
head the disk and horns, \°y
which
'
glyphic which has for
name
name
as
however, most probable that the goddess was
is,
the spirit or personification of the place.
she
or a mere local
it,
its
•>
reliefs
woman
on which
holding the
and wearing upon her
rest
upon
£2,
the
hiero-
phonetic value Apt, and stands for the
The disk and the horns prove that the
tutelary goddess of Thebes was a form of Hathor.
Up to the time of the Xllth Dynasty Amen was a god of no
more than local importance, but as soon as the princes of Thebes
had conquered their rival claimants to the sovereignty of Egypt,
and had succeeded in making their city a new capital of the
country their god Amen became a prominent god in Upper
Egypt, and it was probably under that dynasty that the attempt
was made to assign to him the proud position which was afterwards claimed for him of " king of the gods." His sanctuary at
Karnak was at that time a comparatively small building, which
of the goddess.
consisted of a shrine, with a few small chambers grouped about
and a forecourt with a colonnade on two sides of
practically, in this
form until the
XVIIIth Dynasty.
Amen
It is
rise to
difficult
it,
and
it
it
remained,
power of the kings of the
to decide if the sanctuary of
Thebes was a new foundation in that city by the kings
of the Xllth Dynasty, or whether the site had been previously
at
occupied by a temple to the god
;
the probability
is
that the god
PRIESTS OF
4
AMEN
Apt from the earliest times, and that all
As soon as the
that they did was to rebuild Amen's sanctuary.
Theban princes became kings of Egypt their priests at once began
possessed a temple in
god was not only another form of the great
creative Sun-god who had been worshipped for centuries at Annu,
or Heliopolis, in the North of Egypt, under the names of Ra,
to declare that their
Temu, Khepera, and Heru-khuti, but that all the attributes which
were ascribed to them were contained in him, and that he was
And as Thebes had become the capital instead
greater than they.
Horns and Hekan presenting Amen-lietep
III., when a babe, and bis double, to
lord of the thrones of Egypt, king of the gods.
of Memphis,
it
followed
as
a
matter of
course
that
Amen-Ea,
all
the
Memphis were contained in Amen
Thus by these means the priests of Amen succeeded in
making their god, both theologically and politically, the greatest
attributes of all the great gods of
also.
of the gods in the country.
Owing to the unsettled state of Egypt under the XHIth and
XlVth Dynasties, and under the rule of the Hyksos, pretensions of
this
kind passed unchallenged, especially as they were supported
by arms, and by the end
of the
XVIIth Dynasty Amen had
among the gods of the
attained to an almost unrivalled position
HYMN TO AMEN-RA
And when
land.
5
dynasty succeeded in
his royal devotees in this
expelling the Hyksos from the land, and their successors the kings
XVIIIth Dynasty
of the
and founded Egyptian
their god,
carried
who had enabled them
his equality
old sanctuaries of Heliopolis,
ancient
to
do
cities,
so, all
and
to carry out this difficult
became extraordinarily
invasion,
successful
began by asserting
war and conquest into Palestine
the power and glory of Amen
cities there,
finally
they
great.
His
work
of
priests
with the other great gods of the
Memphis, Herakleopolis, and other
satisfied, or, at all events,
attempted
worshippers of every form of the Sun-god
Ra by
adding his name to that of Amen, and thus forming a great god
who
included within himself
Amen
all
the attributes of the primeval god
The highest conception of Amen-Ra under the
XlXth and XXth Dynasties was that of an invisible creative
power which was the source of all life in heaven, and on the earth,
and in the great deep, and in the Underworld, and which made
itself
and of Ra.
manifest under the form of Ra.
deity with which
Amen
we
are
made
Nearly every attribute of
by
familiar
hymns
the
to
Ra was
Ra but the priests of Amen
were not content with claiming that their god was one of the greatest
ascribed to
after his
union with
;
of the deities of Egypt, for they proceeded to declare that there
was
no other god
like him, and that he was the greatest of them all.
The power and might ascribed to Amen-Ra are Avell described
in hymns which must be quoted in full.
The first of these occurs
in the Papyrus of Hu-nefer (Brit. Mus., No. 9,901, sheet i.), where
it follows immediately after a hymn to Ra
this papyrus was
written in the reign of Seti I., and it is interesting to observe that
the two gods are addressed separately, and that the hymn to Ra
precedes that to Amen-Ra.
The text reads
" Homage to thee,
"
Amen-Ra, Avho dost rest upon Maat as thou passest over the
" heavens every face seeth thee.
Thou dost wax great as thy
" majesty doth advance, and thy rays [shine] upon all faces.
" Thou art unknown, and no tongue hath power to declare thy
" similitude
only thou thyself [canst do this]. Thou art One,
;
:
—
;
;
" even as
is
" thy name,
"
Thou
he that bringeth the tend basket.
and they swear by
thee, for
Men
praise thee in
thou art lord over them.
nearest with thine ears and thou seest with thine eyes.
;;
HYMN TO AMEN-RA
6
" Millions of years have gone over the world, and I cannot tell the
number of those through which thou hast passed. Thy heart
"hath decreed a day of happiness in thy name of 'Traveller.'
'
over and dost travel through untold spaces
" [requiring] millions and hundreds of thousands of years [to pass
"Thou
dost
pass
thou passest through them in peace, and thou steerest
" thy way across the watery abyss to the place which thou lovest
" this thou doest in one little moment of time, and then thou dost
" over]
" sink
;
down and
attributes
make an end
dost
ascribed
to
Amen-Ra
generally bestowed upon the
of the hours."
in
god
How
far the
hymn represent those
the XlXth Dynasty is
this
in
unknown, but the points chiefly dwelt upon are the unity, and the
invisibility, and the long duration of the existence of the god
nothing is said about Amen-Ra being self-begotten and self-born,
or of his great creative powers, or of his defeat of the serpent-fiend
Nak, and
it
is
quite clear that Hu-nefer
drew a sharp
distinction
between the attributes of the two gods.
The following hymn, 1 which was probably written under the
XXth or XXIst Dynasty, well illustrates the growth of the power
" Praise be to Amen-Ra, the
both of Amen-Ra and of his priests
:
" Bull in
Annu, the
chief of all the gods, the beautiful god, the
" beloved one, the giver of the
" cattle.
"
2
Homage
to thee,
two lands, the governor of
" thou Bull of thy mother,
" long,
who
—
life
of all
warmth
to all beautiful
Amen-Ra, lord of the thrones of the
the Apts (i.e., Thebes, north and south),
who art
chief in thy fields,
whose steps are
who
art lord of the
art lord of the land of the South,
" Matchau peoples, and prince of Punt, and king of heaven, and
first-
" born god of earth, and lord of things which exist, and stablisher of
" creation, yea, stablisher of all creation.
Thou art One among the
by reason of his seasons. Thou art the beautiful Bull of the
" company of the gods, thou art the chief of all the gods, thou art
" the lord of Maat, and the father of the gods, and the creator of
" gods
1
For the
hieratic
text see Mariette, Les
Papyrus Hjgyptiens du Muse'e de
hymn is given by Grebaut, Hymne
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.
Boidaq,
a,
pll.
11-13
;
and a French version of the
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
wheat and barley), and the maker of the herb of the
Thou
life (i.e.,
field
which
Sekhem who wast
who art
beloved.
The gods acclaim thee,
thou who art the maker of
things which are below and of things which are above.
Thou
giveth
made
life
(i.e.,
unto
cattle.
art the beautiful
begotten) by Ptah, and the beautiful Child
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
two lands, thou mighty one of two-fold
art over the
strength, thou lord of terror, thou
Amen-Ea, with
earth according to thine
own
Being above who makest the
his attributes.
designs.
Thy
devices are greater
and more numerous than those of any other god.
rejoice in thy beauties,
The gods
and they ascribe praise unto thee
in the
great double house, and at thy risings in (or, from) the double house
of flame.
Punt
(i.e.,
The gods
love the smell of thee
when thou comest from
who
the spice land), thou eldest born of the dew,
comest from the land of the Matchau peoples, thou Beautiful
who comest from the Divine Land (Neter-ta). The gods
tremble at thy feet when they recognize thy majesty as their
lord, thou lord who art feared, thou Being of whom awe is great,
thou Being whose souls are mighty, who hast possession of
Face,
;
HYMN TO AMEN-RA
8
" crowns,
"
make
who
make
dost
offerings to be abundant,
and who dost
divine food (tchefau).
" Adorations be to thee,
who hast
Thou art
thou creator of the gods,
u stretched out the heavens and
made
solid the earth.
" the untiring watcher,
Amsu-Amen (or Min-Amen), the lord of
" eternity, and maker of everlastingness, and to thee adorations
Thou
" are paid as the Governor of the Apts.
hast two horns
" which endure, and thine aspects are beautiful, and thou art the
u lord of the ureret crown (<=>
"
u
thy tiara
lofty,
Pa)
,
and thy double plumes are
one of beauty, and thy White Crown
is
The
lofty.
is
°
Mehen (™"5Pn ), an d
goddess
u goddesses
("Hh
Jk
,
J)n,
Nemmes
crown
(
Cy )
,
and the
crown, and the helmet crown are thy adornments
" thy temple.
"
the Uatcheti
Nekhebet and Uatchet), are about
i.e.,
" thy face, and the croAvns of the South and North
"
M o n\
Thy
j2)
'
face
in
(?)
beautiful and thou receivest the Atef
is
anc^ thou art beloved of the South and the North
" thou receivest the crowns of the South and the North, and thou
" receivest the amesu sceptre
" makes sceptre (S)
,
(y
,
)
and thou
and of the whip (or
who
" the beautiful Prince,
risest
art the lord of the
flail,
like the
Thou
1
J\)
-
art
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,
" loveth thee stretcheth out his two hands to thee.
" thine enemies to
" and
"
it
driveth
fall,
and thine Eye overthroweth the Sebdu fiends,
it
to
vomit that which
1
when thou
didst speak the
In the text of Unas
"as one dead, but
" Thy sceptre db
(
" sceptre mekes
(
(1.
^|\
is
hath swallowed.
206
f.)
we
in thy hand,
^zz^ If)
an(i
is
thou art Khepera in thy boat,
;
word the gods sprang
have, "
as one living thou hast
yJ
it
Ra, thou lord of Maat, whose shrine
thee,
" hidden, thou lord of the gods
" and
Thy flame maketh
spear through the sky into the serpent-fiend
its
Nak and maketh
" Homage to
and he who
gone
O
Unas, thou hast not departed
to sit
upon the throne
and thou givest commands
^7
into being.
sceptre nehbet (/vw™
of Osiris.
to the living, thy
j
^Q
" thy hands, and thou givest commands to those whose places are hidden."
)
are in
The God AMSU.
;
HYMN TO AMEN-RA
"Thou
art
" thou
Temu, who
didst create beings
9
endowed with reason;
makest the colour of the skin of one race to be different
however many may be the varieties of
thou that makest them all to live. Thou nearest
" from that of another, but,
"
mankind,
it
is
" the prayer of
"
him
" from
him
that calleth
him
that
is
that
is
upon
is
thou deliverest him that
is
afraid
violent of heart, and thou judgest between the
" strong and the weak.
" knowledge
oppressed, thou art kind of heart unto
thee,
Thou
art the lord of intelligence,
and
The Nile
that which proceedeth from thy mouth.
" cometh at thy will, and thou art the greatly beloved lord of the
"
palm
tree
who makest
mortals to
Thou makest every work
live.
" to proceed, thou workest in the sky, and thou makest to
" into being the beauties of the daylight
" beauties, and their hearts live
"
who
Ani
" moon,
(fl
who makest
flfl
^)> tnou
the gods rejoice in thy
when they
art adored in the Apts, thou
"shrine:
;
come
Hail, Ra,
see thee.
mighty one who
risest in the
lord of the festival of the
new
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
"
upon thee the crowns of the
" South and North are established upon thy brow.
Beloved art
" thou as thou passest through the two lands, as thou sendest
" forth rays from thy two beautiful eyes.
The dead are rapturous
" with delight when thou shinest.
The cattle become languid
" when thou shinest in full strength
beloved art thou when thou
is
lofty,
the gods love to look
;
;
" 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
" thy beautiful form maketh the hands to tremble, and
to relax,
all
hearts
" melt at the sight of thee.
" Hail, thou
Form who
art One, thou creator of all things
HYMN TO AMEN-BA
10
" hail, thou Only One, thou maker of things which exist.
Men
" came forth from thy two eyes, and the gods sprang into being
the green 'herbs whereby
Thou makest
" as the issue of thy mouth.
" cattle live, and the staff of
Thou makest
man.
for the use of
life
" 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
;
many
" hath
Thou watchest
forms.
men
all
as they sleep,
" thou seekest the good of thy brute creation.
" dost establish
and who
things,
all
" people adore thee, saying,
"
'
resting
"
'
us.'
" thee
among
us
;
homage
All creatures say,
;
'
'
art
Atmu and
Harmachis,
all
Praise be to thee because of thy
to thee because thou hast created
Hail to thee
'
!
and
all
lands praise
from the height of the sky, to the breadth of the earth,
" and to the depths of the sea thou art praised.
"
and
Amen, who
Hail,
The gods bow
down before thy majesty to exalt the Will of their Creator
" rejoice
when they meet
and say to
their begetter,
thee,
they
;
'
Come
"
'
"
'
out the sky, and hast founded the earth, maker of things which
"
'
are, creator of things
"
;
"
'
Will
"
'
hast given us birth.*
strength [to thee
!]),
(or, souls) for
which
exist,
thou hast made us
maker of all
gods, maker of men, creator
" makest to
live
the
thou Prince
cattle
who
;
hast spread
health,
We
and
adore thy
thou hast made us and
things, lord of Maat, father of the
on
of animals,
the
hills.
" beautiful of face, beloved in the Apts,
" shrine,
(life,
thou Governor of the gods.
" Hail to thee,
"
who
father of the fathers of all the gods,
in peace,
lord
of grain,
who
Amen,
bull,
Hail,
mighty of
doubly crowned in Heliopolis
rising in the
thou art the
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
art
;
" judge of
" 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
thy
for
beautiful Face,
nostrils,
11
who comest
forth
from the
land of the Matchau, Amen-Ra, lord of the thrones of the two
lands, at the
head of the Apts, Ani, the chief of thy shrine.
Thou king who art One among the gods, thy names are manifold,
and how many they are is unknown thou shinest in the eastern
;
and western horizons, and overthrowest thy enemies at thy birth
Thoth exalteth thy two
daily.
splendour
;
Thou
in thy [following] exalt.
and
of the
and
and maketh thee
to set in
who
art the lord of the Sektet
are
Boat
Atet Boat, which travel over the sky for thee in
Thy
peace.
eyes,
the gods rejoice in thy beauties which those
sailors
when they
rejoice
his limbs stabbed with
Nak
see
and the
the knife,
overthrown,
fire
devouring
him, and his filthy soul beaten out of his filthy body, and his
feet carried
(Heliopolis)
away.
is
The gods
Ra
rejoice,
glad because the
content, and
is
enemies of
thrown, and the heart of Nebt-Ankh
Atmu
(i.e., Isis) is
Annu
are over-
happy because
The gods of Kher-aha
rejoice, and those who dwell in the shrine are making obeisance
when they see thee mighty in thy strength. Thou art the
Sekhem (i.e., Power) of the gods, and Maat of the Apts in thy
name of Maker of Maat.' Thou art the lord of tchefau food,
the Bull of offerings (?) in thy name, Amen, Bull of his mother.'
Thou art the fashioner of mortals, the creator, the maker of all
things which are in thy name of Temu-Khepera.
Thou art the
Great Hawk which gladdeneth the body the Beautiful Face
which gladdeneth the breast. Thou art the Form of [many]
forms, with a lofty crown
the Uatcheti goddesses (i.e., Nekhebet
and Uatchet) fly before his face. The hearts of the dead (?) go
out to meet him, and the denizens of heaven turn to him his
appearances rejoice the two lands.
Homage to thee, Amen-Ra,
the enemies of her lord are overthrown.
'
'
;
;
;
lord of the throne of the two lands
;
thy city loveth thy radiant
light."
The
proof
all
it
chief point of interest in connexion with this
affords of the completeness with
the attributes of
Sun-god, and
how
Ra and
hymn
is
the
which iinien had absorbed
of every other ancient form of the
in the course of about one
had risen from the position of a mere
local
hundred years he
god
to that of the
;
THE PRIEST KINGS
12
"king
of the
XlXth
In the XVIIIth and
gods" of Egypt.
Dynasties the wealth of his priesthood must have been enormous,
and the religious and social powers which they possessed made
them,
in
many
as
respects,
powerful as the reigning family.
Thebes, the capital of Egypt and the centre of the worship of
Amen-Ra, was
rightly
called
®
"city of Amen,"
the
(j
No-Amon of Nahum iii. 8), and there is reason to think that
many of the great Egyptian raids in Syria and Nubia were made
as much for the purpose of supplying funds for the maintenance
of the temples, and services, and priests of Amen-Ra as for the
(the
glory and prestige
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
illustrates their influence
of this dynasty
we
find
III.
made
over this monarch.
to
order
their
Towards the
that they had succeeded
close
obtaining
in
authority from the feeble and incapable successors of Rameses III.
to levy taxes
on the people of Thebes, and to appropriate to the
this
was
for, since the treasury of the
god
use of their order certain of the revenues of the city
only what was to be expected,
;
was no longer supplied by expeditions into Syria, the
found poverty staring them in the
was dead the high-priest
of
face.
When
priests
the last Rameses
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
but they were priests and not warriors, and their want of funds
of their
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
of the acres of temple buildings
but found
by many
it
and to the services of the god,
obtain a living.
difficult to
13
These
but chiefly by the robberies which are
considerations,
described or referred to
in
several
papyri of the royal tombs
Tombs of the Kings at Thebes and
royal mummies at Der al-Bahari shows that
in the Valley of the
discoveries of the
proved
facts are
;
the
the
Government of the period was unable either to protect the royal
tombs or to suppress the gang of robbers who systematically
pillaged them.
The robberies were carried out with the connivance
of several high officials, and it Avas to the interests of large
numbers of the inhabitants of Thebes to make abortive the legal
proceedings which were taken by the Government against them.
Notwithstanding their growing poverty and waning influence the
priests in
no way abated the pretensions of their god or of themselves,
and they continued to proclaim the glory and power of Amen-Ra in
power of the Libyans
spite of the increasing
in the Delta.
In a very remarkable document written for Nesi-Khensu, the
daughter of one of the priest-kings of Amen-Ra, the god
is
made
to
enter into an agreement to provide for the happiness and deification
of the deceased in the Underworld, and the terms of this agree-
ment are expressed with
of a
leg-al
relations
document.
which the
all
This
the precision, and in the phraseology,
is
interesting
enough
as illustrating; the
assumed to exist between themselves
priests
and their gods, but the introduction to the agreement
important for our purpose here, because in
the chief attributes which were ascribed to
XXIst Dynasty.
The following
the papyrus of Nesi-Khensu
"
who came
two
;
the
A
the
a rendering of this portion of
all
the gods,
Amen-Ra, the
lands, the governors of
;
Apt
;
lord of
the holy soul
the great god
who
liveth
divine matter which gave birth
first
" unto subsequent divine matter
1
Amen-Ra under
all
l
into being in the beginning
" by (or upon) Maat
more
is
are enumerated
:
" This holy god, the lord of
" the thrones of the
is
it
2
!
the being through
whom
every
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,
2
p.
594
f.
Or, "the primeval paut which gave birth unto the [other] two pautti."
NESI-KHENSU
14
" [other] god hath existence
" thing
which hath come into
;
One One who hath made everyexistence since primeval times when
the
" the world was created the being whose births are hidden, whose
" evolutions are manifold, and whose growths are unknown the
;
;
" holy Form, beloved, terrible, and mighty in his risings
the lord
" of wealth, the power, Khepera who createth every evolution of
;
" his existence, except whom at the beginning none other existed
" who at the dawn in the primeval time was Atennu, the prince of
;
who having made himself [to be seen,
who saileth over the celestial regions
and faileth not, for at dawn on the morrow his ordinances are
made permanent who though an old man shineth in the form of
" rays and beams of light
" caused] all men to live
"
"
;
;
;
" 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
"
is
mightier than the gods, the young Bull with sharp horns, the
name
" protector of the two lands in his mighty
"
'
"
'
who
ing one
who cometh and hath
his
of
'
The
everlast-
who bringeth the
who hath been prince
might,
remotest limit of eternity,' the god-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
" the forms of all the gods, the Lion-god with
who
dwelleth in
awesome
eye, the
" sovereign
who casteth forth the two Eyes, the lord of flame
" [which goeth] against his enemies
the god Nu, the prince who
" advanceth at his hour to vivify that which cometh forth upon his
;
" potter's wheel, the disk of the Moon-god who openeth a way
" both in heaven and upon earth for the beautiful form
the
" beneficent (or operative) god, who is untiring, and who is
;
" vigorous
of heart
both in rising and in setting, from whose
" divine eyes
come forth men and women at whose utterance the
come into being, and food is created, and tchefau food is
" made, and all things which are come into being the traverser of
;
" gods
;
" eternity, the old
man who maketh
himself young [again], with
NESI-KHENSU
15
" myriads of pairs of eyes and numberless pairs of ears, whose
" light
"
life,
is
who
the guide of the god of millions of years
giveth unto
whom
;
the lord of
he pleaseth the circuit of the earth
" along with the abode of his divine face,
who
upon his
" journey and suffereth no mishap by the way, whose work none
"can destroy; the lord of delight, whose name is sweet and
" beloved, at dawn mankind make supplications unto him the
"
Mighty one
setteth out
Mighty one of twofold strength, the
young Bull who maketh an end of the
of victory, the
" Possessor of fear, the
" hostile ones, the
Mighty one who doeth
" through whose divine
plans
the
battle with his
earth came into being
" Soul
"
"
the
the god
who giveth light from his two Utchats (Eyes)
who created the divine transformations the holy one who
the king who maketh kings to rule, and who
is unknown
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
;
" Baiti
"
foes,
;
;
;
" terror; since he hath gone before that which followeth endureth
" the creator of the world
"
who
is
by
unknown and who
" whose vicar
is
is
his secret counsels
the god Khepera
more hidden than the
the divine Disk
" himself from that which
;
;
the
;
[other] gods,
unknown one who hideth
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
" doubleth the years of those unto whom he hath a favour ;
" graciously protecteth him whom he hath set in his heart ;
;
and
who
who
" hath
formed eternity and everlastingness, the king of the South
" and of the North, Amen-Ra, 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
FORMS OF AMEN-RA
16
"
is
more distinguished than
the gods of the
all
and foremost
first
" company."
definiteness of the assertions of this composition suggest
The
formed the creed of the worshippers of Amen-Ra, for every
one of them appears to have been made with the express purpose
of contradicting the pretensions urged by the priests of other gods,
that
it
Aten and
e.g.,
show that
Osiris
Amen
is
and an examination of the sentences
;
made
to be the source of
both animate and inanimate, and that he
great
unknown God who made
important to note that he
is
the
identified with the
is
universe.
not in any
way
will
of all things,
life
It
is,
identified
however,
with Osiris
in this text, a fact which seems to indicate that the national god of
the Resurrection in
who composed
Egypt was ignored by the
Amen
priests of
From what
Amen-Ra it will be
the contents of Nesi-Khensu's papyrus.
has been said above as to the importance of
evident that a large
number
god must have
of shrines of this
existed throughout the country, but in nearly
them he was
chiefly upon the
all
an intruder, and his priests must have lived
of
endowments which the pious Egyptians had provided
for gods
other than he.
We may now consider
is
depicted on
that of a
double
monuments and
strong-bearded
plumes,
alternately red
the various forms
which Amen-Ra
in
His commonest form
papyri.
man who wears upon
various
the
x
sections
of
and green, or red and blue
which
;
head
his
are
round
his
lofty
coloured
neck he
wears a deep collar or necklace, and his close-fitting tunic
supported by elaborately worked shoulder-straps.
wrists are provided with armlets
is
the symbol of
life,
and in
and
.
is
His arms and
bracelets, in his right
his left the sceptre ]
is
hand
Hanging from
some animal, the custom of wearing which
by gods and kings was common in Egypt in the earliest times.
In this form his title is " Amen-Ra, lord of the thrones of the two
his tunic
lands,"
|]
the
is
tail of
a O ^ SS ^
(
Instead of the sign of
he sometimes holds the Jchepesh war knife,
1
For a number of them
2
Lanzone, op.
cit., pi.
^=^-, in his right
see Lanzone, op.
21.
life,
cit., pll.
18
ff.
•¥-,
hand. 2
FORMS OF AMEN-RA
At times he
given the head of a
is
by a
the solar disk encircled
Thebes
"
by a serpent
human
man surmounted by
before
;
surmounted by
is
Amen-Ra-Temu
serpent, n&; as "
he has the head of a
encircled
hawk which
17
him
the
is
dnkh,
in
the solar disk
-¥-
which
,
is
and arms, offering lotus flowers to the
god.
Thus he becomes the god both of Heliopolis and Thebes."
In many scenes we find Amen-Ra with the head of a ram, when he
provided with
legs
1
usually wears the solar disk, plumes, and uraeus
ever,
he
is
called "
Amen-Ra,
lord of the thrones of the
who appeareth
Heru-sa-atep, king of Ethiopia, adoring
Amen-Ra,
two
lands, the
in the horizon,"
Amen-Ra.
two
lord of the thrones of the
how-
In this form
he wears the disk and uraeus, or the disk only.
" dweller in Thebes, the great god
or "
at times,
;
lands, governor of
Another form of Amen-Ra
" Ta-Kenset
(Nubia)."
which he
represented with the body of the ithyphallic god
is
Amsu, or Min, or Khem,
i.e.,
is
as the personification of the
that
in
power
of
In this form he wears either the customary disk and
generation.
plumes, or the united crowns of the South and North, and has one
hand and arm
shoulder
1
r"" "!
i.e.,
;
q
he
raised to support
is
called
"
A
Amen-Ra,
and possesses
5^
,
which he holds above
the
all
bull
II-
Lanzone, op.
cit., pi.
his
mother,"
the attributes of Fa-a,
the " god of the lifted hand,'
1
of
his
19.
FORMS OF AMEN-RA
18
In one of the examples reproduced by Lanzone
his ithyphallic
in
form stands by the side of a pylon-shaped building,
on the top of which are two
the lotus
flower;
Amen-Ra
*
one on each side of a large lotus
trees,
sun,
the rising
flower represents
which was
In
supposed to issue daily from between two persea trees.
another form Amen-Ra has the head of a crocodile, and he wears
the crown which is composed of the solar disk, plumes, and horns,
and is called the " disposer of the life of Ra and of the years of
Temu." Finally, the god was sometimes represented in the form
of a goose
and
all
him
the animal sacred to
;
over Nubia, was the ram.
In very
especially in the Ptolemaic period,
figures of
Amen-Ra
in bronze in
body of a
of a
man
the
lion,
and
and arms, and four wings, the
symbols
support
became customary
it
beetle with the wings of a
One hand, which
extended.
late dynastic times,
£\,
1
,
-V-
,
u
after the
hawk, the legs
is
provided with
last
named being
another
;
manner of the "god
is
lifted to his
The
head.
raised
is
of the lifted
a third holds the symbol of generation and fertility
fourth
make
stretched along the wing, grasps
is
and two knives
,
to
which every important attribute
with the toes and claws of a
four hands
parts of Egypt,
In these he has the bearded head
of the god was represented.
of a man, the
many
in
face of the
god
is,
;
to
hand;"
and the
in reality,
that of the solar disk, from which proceed the heads and necks of
eight rams.
Resting on the disk
disk on each, and stretching
plumes of the god Amen.
is
a pair of ram's horns, with a
upwards are the two
From
characteristic
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-
XXVIth Dynasty, but some modifications of
The idea which underlies the figure is that of
representing the paid or company of the gods, of which Amen was
diately following the
it
are not so old.
the chief, and of showing pictorially
how
every one of the oldest
gods of Egypt was contained in him.
In the Saite Recension of the Booh of the Dead
several passages relating to
1
Op.
Amen,
cit.,
or
we
find
Amen-Ra, which appear
P l. 20, No.
1.
to
—
FORMS OF AMEN-RA
19
belong to the same period, and as they illustrate the growth of a
new
set of
of
god Amen, some of them being probably
ideas about the
Nubian
origin, they are
Rubric to Chapter
in the
The
reproduced here.
clxii.
first is
found
which contains the texts
to be
recited over the amulet of the cow,
and was composed with the
view of keeping heat in the body of the deceased in the Under-
The
world.
which
address
first
phallus,"
^zy ?\
*^^
^
III
|C==a
fef
transformations, whose
I
to the
,
" the mighty runner of mighty strides,"
is
Cow Ahat, >\
to the
or Net,
who made
\\ ^^hm,
\T\
is
the " god
of
°
^v fev III'
_B^_B^
CDL
1 A/WWV
many
J
names,"
'
The second address
i.e.,
the goddess Meh-urt
a picture of herself and placed
when
"lord of
etc.
head of Ra when he was setting one evening, and
which
,
complexions) are manifold,"
(i.e.,
<
(1
-£s& Jn
called " lord of the
"lofty of plumes,"
'
skins
AK
god PAR,
form of Amen-Ra, for he
clearly a
is
made
is
it
is
under the
the petition
a similar amulet
is placed under the
"
Amen, who art in
head of the deceased, and runs.
Amen,
" heaven, turn thy face upon the dead body of thy son, and make
is
to be said
" him sound and strong in the Underworld."
In Chapter
clxiii.
we have
the second passage as follows
" Hail, Amen, thou divine Bull Scarab
" thou lord of the two
" (?
V
fl^^s-
^
'^T)
" emanation of thy two
" sharekhet
(jjjjj
*>\
the
Osiris
T1T1T
"%\
"^L,
$\
deceased)
the
(i.e.,
^7^
Hes-Tchefetch
is
one of which
TJtchats,
<~=>
&
?
thy name
TJtchats,
Jn,
^J §-->
(
:
cfl)
is
j
^ ^ ^ ^ V ^)
Share-
called
anc^
the
is
tne
other
" Shapdneterarika (JM,
^
name
" Shaka-Amen-Shakanasa er hatu Tern
of the deceased
sehetch-nef-taui,"
x
and on
made — " Grant that
he
:
" be
left in his
is
his
may be
behalf the
'"
The ma£ical
following
prayer
of the land of Maat, let
is
him not
condition of solitude, for he belongeth to this land
UJ
a
=J
T.T.T
raV^»^kl*I^
^
^ % ~~ ^ £
<=»
FORMS OF AMEN-RA
20
"wherein he
" name.
no more appear, and 'An'
will
(?)
£s\
(
is
his
him be a perfect spirit, or (as others say) a strong
spirit, and let him be the soul of the mighty body which is in
" Sau (Sais), the city of Net (Neith)."
The third passage is Chapter clxv., which is really a petition
let
"
to
the deceased wherein the most powerful of the
Amen-Ra by
The vignette of the
chapter contains the figure of an ithyphallic god with the body of
a beetle on his head are the characteristic plumes of Amen, and
his right arm is raised like that of Amsu, or Min, the god of the
The text reads, " Hail, thou
reproductive powers of nature.
magical names of the god are enumerated.
;
" Bekhennq
" Hail
^
(J
,
Hail, Prince, Prince
!
*<k\
tpj
" parts of heaven,
^^
I
ft! fl
" form
is
Q
Hail God, Prince of the gods of the eastern
!
Amen-Nathekerethi- Amen
Jn)
0^1
secret,
" ^z^s "vx
&
I
ji
Thekshare
ll
QQ
w)
'
is
-az>-
^,
/WWVN
(^ ^ ^
^1
4
.^k
i
I
1
u
V
4
1
rr\^
t
I
ill
is
fl
hidden, whose
^^>,
and thy name
,
o.
aaaaaa
M
Arethi-kasathi-ka
is
^j —
minim
1
1
<?*^
and Kasaika
\m ^z^> <|\ J"n
fl
"
,
Thy name
(rv
" or
("^
Na-ari-k
is
z=x)
"is thy name.
whose skin
Hail, thou
•
Jn
(f\
thou lord of the two horns [who wast born
"Nut, thy name
!
C^K 1^ j£=& Jn
Amen, Hail Amen! Hail Par, Hail Iukasa
" (m v\ ^=^>
"
T) Bekhennu
v\
or
(j(j
^=*
of]
Ka-ari-k,
^
(~K\
J),
| Oil
Amen-naiu-an-
^VVW
o
v
I
'
I
<=>
e=a
Amen - Rerethi, ) ^* LM 1\
J
Hail, Amen, let me make supplication unto
-
(1
" for I
know thy name, and
"
my
thee,
[the mention of] thy transformations
mouth, and thy skin is before mine eyes. Come, I pray
" thee, and place thou thine heir and thine image, myself, in the
is
in
" everlasting underworld.
Grant thou that
" repose in
(the
Neter-khertet
" in Akertet (the underworld)
"
unto that of a god,
"
me
let
me
all
my members may
underworld), or
let
;
my
(as
others
say)
whole body become like
escape from the evil chamber and let
not be imprisoned therein
;
for I worship
thy name.
Thou
,
NAMES OF AMEN
" hast
made
for
me
a skin, and thou hast understood [my] speech,
"and thou knowest
"
thy name,
is
21
Hidden (n
exceedingly well.
it
Letasashaka
skiY T ^T "%^
skin.
Thy name
*
(
" and I have made for thee a
?
R§
fl)
^^ "%^ M),
Ba-ire-qai
is
(VI WT *\ 11 &)> %-meisMarqatha (-^"^
"
"
*n^
Ih^))'
" Thanasa
\
(
(1
^aaa
Amen,
"
Rerei
is
IK
1
Amen,
may have
" thou that I
may
which
possess all
is
" thee,
in
Nut
and
©V
to _j|
" name, grant thou to
" I
'QQw))>
(
(^ ^^J^>JJ^>^j)>
qebubu
"
name
me
thy name
God,
that I
is
name
Thanasa-
is
Nasa-
Sharshathakatha
is
Amen, I adore thy
God,
may understand thee grant
;
peace in the Tuat (underworld), and that
my members
saith, " I will
I will
th J
n y name
*
And
therein."
make my
the divine Soul
divine strength to protect
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 \\
Tuat
in the
;
if
Z5
*fes.
^TT^
fli]
Jn)
the directions given in the rubric were properly
would enable the deceased to drink water in the
underworld from the deepest and purest part of the celestial
stream, and he would become " like the stars in the heavens
carried out
it
above."
A perusal
with a
class of ideas
clearly based
we
of the above composition shows that
concerning
are dealing
Amen, or Amen-Ra, which, though
on ancient Egyptian
beliefs,
are
peculiar to
the
small group of Chapters which are found at the end of the Sai'te
Recension of the Booh of the Dead.
names
of
Amen
The forms
of the magical
are not Egyptian, and they appear to indicate,
Nubian origin. The
Chapters with the above prayers in them are found
as the late Dr. Birch said, a
containing so complete a copy of the
Sai'te
fact that the
in a
papyrus
Recension proves that
;
AMEN WORSHIP
22
they were held to be of considerable importance in the Ptolemaic
period, and they probably represented beliefs which were wide-
Long
spread at that time.
identified
with Horus in
before that, however,
all his
forms, and
Ra
Amen-Ra was
in all his forms,
and
and the fathers and mothers of these gods
he was also made to be the male
were declared to be
counterpart of all the very ancient goddesses of the South and the
North, and the paternity of their offspring was attributed to him.
Osiris in all his forms,
his
of
;
From what has been said above it is evident
Amen-Ra spread through all the country both
south of Thebes, and the monuments prove that
that the worship
to the north
it
made
its
and
way
Egypt in Syria, and in Nubia, and in the
In Upper Egypt its centres were Thebes, Hermonthis,
Oases.
Coptos, Panopolis, Cusae, Hermopolis Magna, and Herakleopolis
Magna in Lower Egypt they were Memphis, Sais, Xoi's, Metelis,
Heliopolis, Babylon, Mendes, Thmuis, Diospolis, Butus, and the
in the Libyan desert the Oases of Kenemet,
Island of Khemmis
into all the dominions of
;
;
aaaaaa
n"=,
n-=
*|
(i.e.,
the Oasis of the South, or Al-Khargeh), Tchestcheset,
(i.e.,
^ ^
j
Farafra),
Wadi
SabiVa,
several places
(i.e.,
and the great Oasis of Jupiter Ammon
Abu Simbel, Napata, and Meroe and
;
which were
The worship
Egyptian
Oasis Minor, or Dakhel), Ta-ahet,
of
(1
fi
^
in Nubia,
in Syria at
called Diospolis.
Amen-Ra was
conquerors
;
=s==»
early
in
introduced into Nubia by
the
inhabitants of that country embraced
XHth
it
Dynasty, and
its
the
with remarkable fervour
had gained upon'^them was much strengthened
when an Egyptian viceroy, who bore the title of " royal son of
Cush," was appointed to rule over the land, and no efforts were
the hold which
spared to
it
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
honour, lacked the splendour and
magnificence of the Theban capital; still, there is no doubt
that, considering the means which they had at their disposal, they
which
they made
in
his
erected temples for the worship of
Amen-Ra
of very considerable
1
MENTHU
,
23
The hold which the priesthood of Amen-Ra of
Thebes had upon the Nubians was very great, for in the troublous
times which followed after the collapse of their power as priestkings of Egypt, the remnant of the great brotherhood made its
way to Napata, and settling down there made plans and schemes
fortunately for Egypt
for the restoration of their rule in Egypt
and
size
solidity.
;
designs
their
were never
In
realized.
Syria also the cult of
Amen-Ra was introduced by the Egyptians under the XVIIIth
Dynasty, a fact which
el-'Amarna
city of
Thus
tablets.
Tunep,
1
proved by the testimony of the Tell
is
^
v\
in a letter
,
to the
from the inhabitants of the
king of Egypt
(i.e.,
Amen-
Amen-hetep IV.) the writers remind him
that the gods worshipped in the city of Tunep are the same as
those of Egypt, and that the form of the worship is the same.
From an inscription 2 of Thothmes III. at Karnak we know that in
the 29th year of his reign this king offered up sacrifices to his
gods at Tunep, and it is probable that the worship of Amen-Ra in
Northern Syria dates from this time. On the other hand Akizzi,
the governor of Katna, in writing to inform Amen-hetep III. that
the king of the Khatti had seized and carried off the image of the
hetep
III.
or his son
Sun-god, begs that the king of Egypt will send him sufficient
gold to ransom the image, and he does so chiefly on the grounds
that in ancient days the kings of
Egypt adopted the worship
of
the Sun-god, presumably from the Syrians, and that they called
themselves after the
name
of the god.
Akizzi addresses Amen-hetep
fact
title
To emphasize
III. as the "
his appeal
son of the Sun-god," a
which proves that he was acquainted with the meaning of the
" sa Ra,"
i.e.,
" son of Ra,"
bore from the time of the
\^, which
every Egyptian king
Vth Dynasty onwards.
This evidence
supports an old tradition to the effect that the Heliopolitan form of
the worship of the Sun-god
In connexion with
was derived from Heliopolis
form of the Sun-god which was called Menthu,
s=> v\
AAAAAA
Amarna
1
See The Tell
2
Mariette, Karnak, pi. 13,
el-
l
in Syria.
Amen-Ra must be mentioned an important
Tablets in the British
1.
2.
Museum, pp.
"
lxv., lxxi.
3—
i
MENTHU-RA
24
or
=» \\
Menthu-Ra
Q J;
JH
though he was commonly
* —
described as " lord of Thebes," the chief seat of his worship was at
/vww\
-
/l
i—
-i—-t
'I
i
Hermonthis, the Annu-Rest,
HlStk^
god whose cult was
sufficiently
Menthu giving "life"
necessary for the priests of
" Heliopolis of the
Menthu was probably an old
important to make it
South," of the hieroglyphic texts.
local
i- e -j
to
Ptolemy Alexander.
Amen
to incorporate
him with the
great god of Thebes, and he appears to have been a personification
of the
destructive heat
worship were
Tchertet,
5
<
>
Annu
^^
of the
sun.
The
of the South, Thebes,
chief centres
Annu
of his
of the North,
(Edfu), Dendera, and perhaps the temples of
MENTHU. Lord of Thebes.
MENTHU-RA
the First Cataract, and his commonest
" of Thebes, King of the gods, he
11
25
"
titles are,
who
Menthu-Ra,
lord
on his throne in Aptet,
is
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-
number
Ra, line 784), together with a
way
we may be
that
Osiris,
Y®
I
\j^,
"n^
Nekhebet of the Temple of Sar,
[
'
J
* \/
JJ
who
M
are entreated to
about to address to
<=>
traverse
and Nu,
,
son of Seb, and
>
with
identified
is
gods
the
fj
is
<==>
,
in Heliopolis
the
Apsh,
star
land
the
A
A/
^^ *^\
destructible heavens,"
are besought to allow
=s?=
111
him
°
)
and
,
© £3
/ww*
who
*|k
(j
the
of
e
on
live
" in-
the
^ ju ^
[I
^*,
to be with them.
Five obscure gods are next mentioned,
i.e.,
Tchent, «~^
c^-s>
Kher,
®
I,
>
<-
is
,,
®
Thehennu,
an(i
>
he
him,
protect
to
£5
*£] cs=>, the
hearken to the words which the dead king
said
®
Thus Khepera
"\^j&, and Tern, and Uash,
them.
was widespread,
certain that his worship
even in the Vlth Dynasty.
Sekhem, the son of
of ancient gods, in such a
Shenthet,
V
e=s
-
is:
=>
j
A^/W\A
Khenu,
t=i
VpG,
O
df,
i
and Benutch,
^} and then it is said that " Seb hearkeneth to him, Tern
J
" 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.
" spirits of Pe, he
is
even as
He hath gone
is
Horus and
w
5
i
firm
000
see Lanzoue, op.
£24
&•
cit., p.
294.
forth from
is
fortified
Pe with the
by the Great
MENTHU-RA
26
He
" and the Little Companies of the gods.
riseth in the con-
" dition of a king, he entereth into heaven like Ap-uat, he hath
White Crown and the Green Crown
" received the
" his club
"
is
is
is
mother
in his grasp, his
(PTl^
behind him, Serqet
is
Ba (\ fe* JkA
(^s= ^-, 1\ J©- *^^)
Menthu nothing
we
is
,
l^^r$)
^
.
£/),
fl
K),
Nephthys, and the
§i vetn
his
.
mm muk.
.
Net
Let him pass,
his apparel
pass,
Menth ( aww J&j, he hath gone down
and he hath hunted
Of the
•
is
two hands.
him pass, and let
on
" for he hath gone forth as
his nurse
is Isis,
" and let his flesh pass, let
" like
J
with him, his weapon (or sceptre) ams (*^\ t\
"cow Sekhat-Heru
"
(|^^
known, but
origin
his
and
like
Ba-ashem-f
early
history
"
of
worship must have been very
by the passage quoted above from the
text of king Mer-en-Rii, for, although mentioned with the two
obscure gods Ba and Ba-ashem-f, it is quite clear that he was a
great god and that the deceased hoped to resemble him in the
Underworld. Menthu is twice mentioned in the Theban Recenancient
if
sion of the
a
number
are to judge
Book of
the
of gods.
Tern, Uatchet,
Dead, but curiously enough, only as one of
Thus, in Chapter
cxl. 6,
together with Ra,
Shu, Seb, Osiris, Suti, Horus, Bah, Ra-er-neheh,
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
Tebuti,
;
Thebes."
In a figure reproduced by Lanzone
each of which
plumes
;
is
1
he has two hawks' heads,
provided with the solar disk, two uraei, and two
in his right
hand Menthu grasps the
1
Op.
cit., pi.
119, No. 3.
scimitar, ^sh,
which
MENTHU-RA
indicates that he
attributes
is
Another proof of
was a god of war.
a scene
l
which he
in
27
is
depicted, with a long spear
having a bronze or iron head, in the act of spearing a
hands and
feet are tied together.
his warlike
foe,
In the city of Tchert,
Menthu was worshipped under the form of a man with
whose
-^
^,
the head of
a bull, but instead of the solar disk he wears on his head the
lunar crescent and disk, sometimes with and sometimes without
The warlike character of this local form of Menthu
is indicated by the bow and arrows, and club, and knife which he
holds in his hands, and we are justified in assuming that he was a
plumes.
personification of the fierce, destroying
heat of the sun which
warred against the enemies of the Sun-god, and smote them to the
death with his burning rays which were like fiery spears and
darts.
In the narrative of the battle of Kadesh
Rameses
II.
Ra
"rose up as
riseth,
" of father Menthu," and that
" he raged at
them
like
we
are told that
and took the weapons
when he saw
(flfifl)
the foe before
him
Menthu, lord of Thebes, and took his
that having become like " Bar
" weapons in his hand," and
(
J
<r=>
^n
in his hour," he leaped into his chariot
headlong into the
it
wherein he, of course, gained a great
Elsewhere Menthu
victory.
and
battle,
is
often styled the "
possible that originally this
is
and drove
mighty
bull,"
god was nothing but a
and might of the raging bull when
worship in one form or another existed
personification of the strength
fighting a foe,
in
and that
predynastic times.
his
It
must, in any case,
be very ancient,
when joined to Ra his name comes first in the compound
name and we have "Menthu-Ra" instead of Ra-Menthu. The
because
pictures of the
god reproduced by Lanzone
possessed other phases which are not
2
prove that the god
at present well understood.
Thus he is represented standing upright, with the head of a hawk,
and he holds in the right hand what appears to be an ear of corn
and in the left a vase, as if he were in the act of making offerings.
In another scene the god, hawk-headed and wearing the solar
disk encircled by a uraeus, is seated on a throne and is represented
1
Op.
cit., pi.
120, No. 4.
Ibid., pi. 120.
MUT
28
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
Amen-Ra, the king
of the
the god.
The
principal female counterpart of
gods, in the
New Empire was
Mut,
A\ ^ J]
,
whose name means
" Mother," and in all her attributes we see that she was regarded
as the great " world -mother," who conceived and brought forth
whatsoever
The pictures
exists.
her in the form of a
of the goddess usually represent
woman wearing on
her head the united crowns
of the South and the North, and holding in her hands the papyrus
emblem
sceptre and the
of
Elsewhere we see her in female
life.
form standing upright, with her arms, to which large wings are
attached, stretched oat full length at right angles to her body; at
her feet
is
She wears the united crowns, as
the feather of Maat.
before stated, but from each shoulder there projects the head of a
vulture
;
one vulture wears the crown of the North, \f
other two plumes,
upon
it
m
,*
though sometimes each vulture head has
two plumes, which are probably those of Shu or Amen-Ra.
In other pictures the goddess has the heads of a
vulture,
and the
,
and a
lioness,
and she
is
woman
or man, a
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
is
Dead she
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
addressed
as
"
is
distinctly called
Sekhet-Bast-Ra,"
"Mut"
in the Rubric, she
$J% ^^3
^3
,
a fact
which accounts for the presence of the phallus and the male head
on a woman's body, and proves that Mut was believed to possess
both the male and female attributes of reproduction.
We have already seen that the originally obscure god
was, chiefly through the force of political circumstances,
1
Lanzone, op.
cit., pi.
136.
Amen
made
to
The Goddess MUT, the Lady of Thebes
FORMS OF MUT
29
usurp the attributes and powers of the older gods of Egypt, aud
we can see by such figures of the goddess as those described above
that Mut was, in like fashion, identified with the older goddesses
of the land with whom, originally, she had nothing in common.
Thus the head
of the lioness which projects from one shoulder
indicates that she
was
identified with
Sekhet or Bast, and the
vulture heads prove that her cult was grafted on to that of
Nekhebet, and the double crowns show that she united in herself
all
the attributes of
all
the goddesses of the South and North.
Apet.
Thus we
e.g.,
find her
name united with
the names of other goddesses,
Mut-Temt, Mut-Uatchet-Bast, Mut-Sekhet-Bast-Menhit, and
aspects she included those of Isis, and Iusaaset.
among her
Locally she usurped the position of Ament,
female counterpart of
Amen
and of Apet,
D
(1
~~ °
c
M
Q
i
J)
J)
,
,
the old
the personifi-
cation of the ancient settlement Apt, from which is derived the
name " Thebes " (Ta-apt)
she was also identified with the
;
goddess of Amentet,
i.e.,
Hathor
in one of her forms as lady of the
FORMS OF MUT
30
Underworld
and with the primeval goddess Ament, who formed
;
one of the four goddesses of the company of the gods of Hermo-
which was adopted in
polis,
gods
their
for
~!k
and
;
with every goddess
who
The centre
goddess."
or
^
'
'
priests of
goddess
predynastic
the
^ PI 1°^'
or
^»Bi»
with
by the
entirety
its
^ PT fl°^)
;
'
and
'
Amen
Ta-urt,
in short '
way be regarded as a " motherworship of Mut was the quarter of
could in any
of the
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
;
A\
sanctuary,
TL
was situated a
,
From
temple of Amen-Ra.
great
A\ ^,
the temple of the goddess,
Het-Mut, with
little to
its
the south of the
the inscriptions which have
been found on the ruins of her temple we find that she was styled
" Mut, the great lady of Ashert, the lady of heaven, the queen of the
gods,"
53
^ ^ 4« = J ^ _ ^ T
she was thought to have
AAAAM
nnn
*V\
ffj
who
(I
W\AA>\
aaaaaa
AA/WSA
aad that
giveth birth,
,_n_
fn
several goddesses,
3
in
primeval time,
called
but was herself not born of
any,"
•
Here
II.
I
q
""
She was, moreover,
J } ^'.
<k^v
Nu
existed with
pa
MAMA
a
" Mut,
,
|
find
also Ave
and referred
her associated with
to as the " lady of the
life
of the
two lands," ^37-¥-|T, and "lady of the house of Ptah, lady of
T
heaven, queen of the two lands,"
III.,
The great temple of Mut at Thebes was built by Amen-hetep
about B.C. 1450, and was approached from the temple of
Amen-Ra by an avenue
1
The forms
of
the
SZ1
of sphinxes
the southern half of the
;
name given by Brugsch
"*"*,
2
etc.
U
_
-S£=&
aa
(Diet.
>aa,
<=*
Champollion, Notices,
ii.,
p. 207.
mnr.ss-?
O
AAA-A
X
O
Geog.,
p.
73)
are
TA-URT (THOUERIS), the Associate of HATHOR.
TEMPLE OF MUX
31
a semi-circular lake on which the sacred
building overlooked
procession of boats took place, and at intervals, both inside and
outside the outer wall of the temple enclosure were placed statues
form of Sekhet, in black
Another famous sanctuary of Mut was situated in the
goddess Mut,
of the
Pa-khen-Ament,
(iv. 5, § 50),
the
•£*<
which
is
Lower Egypt.
of
to distinguish
^^@,
This
$LSl_®,
city
word
Ptolemy
Sma-Behutet,
was
also
called
Amen
from Thebes, the great city of
it
nut, "city,"
"No Amon"
was the
sea,
is
From
Nahum
of
derived the Biblical form "No,"
iii.
8,
which "was
shrines of
Delta,
it,
situate
among
whose rampart
and her wall was from the sea," can hardly be any
other than the city of
the
city of
or the "City of the North,"
" the rivers, that had the waters round about
"
of
basalt.
always referred to as the " City," par excellence.
the Egyptian
and the
nome,
capital of the
"Thebes of the North,"
^%
^, the ITaxra/aowis
(1
and the
Diospolites
the
in
Mut must
Amen
and Mut in the Delta.
be mentioned Bekhen,
J
Among
^ ^
,
other
a town in
which was probably situated in the sixth nome of
Lower Egypt, the
Khas,
rv/vo
24J-,
of the Egyptians, and
the
TPffF
Dr. Brugsch pointed out that the
worshipped at Bekhen were " the Bull Osiris," Amen-Ra,
Gynaecopolites of the Greeks.
deities
Mut, and Khensu, and he considered
near the capital of the
x
it
probable that the city lay
nome which was
by the Egyptians and
Xoi's
was situated at 'An,
Hr
by the Greeks.
'
^
11
"v\
^,
Another shrine of Nut
by which we are probably
,
stand the region in which
called Khasut,
to under-
HpaxovnoK^, or Heroopolis, lay.
The
An, ^according to Dr. Brugsch, formed the neutral
border between the South and the North, and a text quoted by
him concerning it, says, "When Horus and Set were dividing
district
of
"the country they took up their places one on one side of the
" boundary and the other on the other, and they agreed that the
1
Diet. Qeog., p. 202.
i
MUT AND NU
32
" country of
An
should form the frontier of the country on one
" side of it, and that
From what
it
should be the frontier of the other also."
has been said above
born,"
f\
a
v\ ZZXt
goddess
who
181) under
line
variant
a
,
M o J).
\\
association with
mentioned
is
name
the
of
_
is
Mauit, 2
in a passage in
which a
spelling
Her name occurs
Nu
some of
/w\AAA
,^\
^\
a
Her
be identified with or partake of
Pyramid Texts (Unas,
ra
Mut,
declared that she was " never
of a remarkable
characteristics
the
in
it is
that she was self-produced.
i.e.,
suggests that she must
the
whom
Mut was
appears that
Nu, and that she was one of
originally the female counterpart of
the very few goddesses of
it
x
of
which
Unas that " he may see," and following
Ra, be good to him on this day since yesteris the petition, "
" day " (sic) 3 after this come the words, " Unas hath had union
" with the goddess Mut, 4 Unas hath drawn unto himself the flame
" of Isis, Unas hath united himself to the lotus," etc. 5 The only
mention of Mut in the Theban Recension of the Book of the Dead
prayer
is
made on behalf
of
;
is
found in a
the deceased
hymn
is
6
to Osiris,
made
which forms the clxxxiiird Chapter;
to say to the god, "
Thou
risest
up
like
an
" exalted being
upon thy standard, and thy beauties exalt the
" face of man and make long his footstep[s].
I have given unto
" thee the sovereignty of thy father Seb, and the goddess Mut, thy
D
a
30X
=5?
r-vv
Did. Geog.,
3
—
p. 118.
Becueil de Travaux, torn,
± nvwv\ pa
iii.,
p. 197, note
n
i—i
a$
1.
—
AAA/lM
4
If
^^^^^^^^^^^^^fl'^ "^ ^^^^'
Mdit, are the same goddess as
11 '1
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
M mother,
who gave
birth to the gods, brought thee forth as the
" first-born of five gods,
" thy
33
and created thy beauties and fashioned
The papyrus which contains
members."
written during the reign of Seti
about
I.,
this passage
1370, and
B.C.
was
it
is
Mut was identified with Nut, and that
was
made
to
the
female
counterpart of Seb.
she
be
The third member of the great triad of Thebes was Khensu,
evident that at that period
A/WWA
1
I
wno was
vJ)
—
—21
declared to be the son of
Amen-Ra and Mut,
i
and who was worshipped with great honour at Thebes.
to Dr. Brugsch,
®
khens,
1
secutor
;
Khensu "
move
travel, to
According
derived from the root
is
about, to run," and the like,
'
and Signor Lanzone
"
name
the
M-A, "to
/WW\A
"
for
3
renders the
"
name by
il
both groups of meanings there
is
fugatore,
il
per-
authority in the
by the former scholar represent
the commonest meaning of the word.
Khensu was, in fact, the
"traveller," and as he was a form of Thoth and was identified by
the Thebans with the Moon-god the epithet was appropriate.
As
far back as the time of Unas the motion of Thoth as the Moon-god
in the sky was indicated by the word Jchens, for in line 194 we
read, " Unas goeth round about heaven like Ra, and travelleth
texts, but the translations proposed
" through heaven like Thoth."
same king
(line
" the
V
^
king, and
In the passage of the text of the
510) which describes how he hunted, and
and ate the gods, mention
slaughterer,"
3
^cs
drew out
made
is
intestines
whom
for
him," and he
Khensu the slaughterer and the messenger
Early Empire,
position in the
can, then, be
mythology of the period
Religion, p. 359.
II
—
we
4
no other
see that,
Khensu occupied a very important
great gods, and the "traveller"
i
is
he sent out to meet them."
than Khensu the Moon-god of later times, and thus
under the
killed,
god " Khensu the
I'oj, who "cut their throats for
their
described as the " messenger
of the
as the "
messenger
who journeyed through
2
Op.
cit., p.
973.
"
of the
the sky
,
WORSHIP OF KHENSU
34
We
have already referred to the
great antiquity of the section of the text of Unas in which the
hunting of the gods by the king is described, and there is every
reason to believe that the existence of Khensu was formulated in
under the form of the moon.
the minds of the Egyptians in very primitive times, and that his
name
We may note
older than the dynastic period.
is
in passing
_
that the other gods mentioned in the section are Aker, "v\
and Seb,
Tern,
all
whom
of
are well
known from
I
texts of the
dynastic period, and Tcheser-tep-f, Her-Thertu, and Sheshemu, 1
who
in
assist
Among
marking, and snaring, and cutting up the gods.
certain ancient Oriental nations the worship of the
always preceded that of the Sun, and there
that several of the oldest gods of
is
Moon
reason for thinking
Egypt were forms of the Moon
in
In the theological system which the priests of
her various phases.
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
and Amen-Ra was common throughout the country, a further
assigned to them.
selection
from the old gods was made, and some gods had positions
apportioned to them in the company of the gods of
The priesthood
Thebes.
making Khensu, one
of that city
of the
Amen-Ra
at
showed great astuteness in
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
the dynastic period was Thebes, where Rameses III. built the
chief centre of the worship of
famous "House of Khensu in Thebes,"
or
"House
of
Khensu
C
T
©
A
n*
^" s
^e
^ • \\*] ^
in Thebes, Nefer-hetep,"
S rea* deity of
his
C=~~=1
~*»*
®
f ©,
1 t\
temple he was styled
" great god, lord of heaven," " Khensu in Thebes, (surnamed)
" Nefer-hetep, Horus, lord of joy of heart in the Apts," and the texts
show that shrines were
built in his
honour at Bekhent,
J)
«£_)
® ^
V9
/VW\AA
}
KHENSU
in
Thebes, Nefer-Hetep.
—°
,
WORSHIP OF KHENSU
in
Delta
the
(Ombos), at Behutet,
at
«»%©,
9
Shentu,
at
(?),
35
Nubit,
at
(Edfu), at Sma-Behutet, "T <=^>, and
^
Khemennu (Hermopolis).
In the last-named place he was called
" Khensu-Tehuti, the twice great, the lord of
Khemennu," a fact
which proves that in the late dynastic times he was wholly
identified with Thoth
as Khensu-Tehuti he was also worshipped
at Behutet, or Edfu.
In Thebes his name was united with that of
1
;
Rfi
and of Shu, and we find such forms
®
and Khensu-Shu,
I U @
/WW\A
I
The great temple
.
|
Khensu-Ra,
as
of
®
^
1
Khensu
at
I
Thebes appears to have contained three shrines, which probably
corresponded to three aspects of the god, and we thus have:
1.
The Temple
Nefer-lietep.
Thebes
of Khensu.
3.
2.
The Temple
of
The Temple of Khensu in Thebes,
Khensu, who worketh [his] plans in
^i\\ %l - pxi k
>
the god Khensu-pa-khart,
JJ^ ^
Babe," and Khensu-Hunnu,
Child," were
®^
%
The
i ;•*
D Jl)^,
le
-
"Khensu
i.e.,
^ {f%$>
for
->
"
f
the
Khensu the
probably worshipped in the main portion of the
temple, for they were purely forms of the Moon-god, and they
bore the same relation to
him that Heru-pa-khart (Harpocrates)
and H era- Hunnu bore to Horns the Great or to Rii.
From a series of extracts quoted by Dr. Brugsch 3 from the
inscriptions on the temple of Khensu at Thebes we find that he was
the "lord of Maat," like Ptah, and the " moon by night "
as the
new moon he is likened to a mighty, or fiery bull, and as the full
moon he is said to resemble an emasculated bull. As Khensu-pa;
khart he caused to shine upon the earth the beautiful light of the
crescent moon, and through his agency
became
fertile,
germ grew
the
throats were filled with fresh
in
the heavens, and was
" beautiful youth,
2
®
1
Brugsch, Did. Geog.,
in the egg,
air.
He was
the "first great
who maketh
1
women
Jt
p.
600.
conceived, cattle
and
all
nostrils
and
the second great light
[son]
of
Amen,
the
himself young in Thebes in the
|=|
EEo®.
3
Religion, p.
360
f.
;
KHENSU NEFER-HETEP
36
" form of Ra, the son of the goddess Nubit,
man
" the morning,
an old
" of the year,
who cometh
"and who reneweth
passage
births
infirm,
From
1
this
Khensu-pa-khart was both the spring
and
sun, and the spring moon,
each month, in
had become
Disk."
the
like
a child in
^J,
(|(|
youth at the beginning
as a child after he
his
that
appears
it
in the evening, a
ryi
also the
moon
at the beginning of
the symbol of the renewed light of the sun
fact,
and moon, and the source of generation and reproduction. 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
As a Horus god he became
of reproduction, e.g., Amsu, or Min.
"
Amentet,"
and of one of the forms of
Bull of
the son of Osiris, the
and
Isis,
as the " Bull of his mother,"
identified with
=s^=
Amsu-Ra,
—
As
Bull Osiris.
brother of the
-
Jn
a
^^ AN
*-*
,
*-=—,
he was
and was regarded
as
the
Dr. Brugsch pointed out, 2 the
" two Bulls " mentioned in texts of the late period are Osiris and
Khensu, and they represent the Sun and the Moon.
monuments are
Whether
of considerable interest, and may be thus described.
standing or seated on a throne he has usually the body of a man
with the head of a hawk sometimes, however, his head also is
The forms
in
which Khensu
is
depicted on the
;
He wears on
that of a man.
O, or the
lord of heaven," he
1
and
¥•.
stele of Pai,
J^
<g\
hands
on a throne
3
the mendt (w
,
u
As
is
Khensu
As Khensu Nefer-hetep he appears on
(1(1
^j
is
,
in the
;
in his
mummied man
form of a
is
Behind
his chin
is
hands are
his
,
,
|
u
,
and
by
neck hangs
the collar which
£\
the
seated
the uraeus of royalty and
the lock of youth.
and below
worn by Hathor
of Behutet, the great god,
seen seated on a throne and holding in
over his forehead
the side of his head
stele
head the lunar disk in a crescent,
solar disk with a uraeus, or the solar disk with the
plumes and a uraeus.
his
his
j
is
.
usually
On
the
behind his back are two pairs of ears and two pairs of eyes,
1
Brugsch, Thesaurus,
3
"
p. 511.
See Lanzone, op.
cit., pi.
340.
Religion, p. 362.
The dual God KHENSU standing upon Crocodiles.
.
KHENSU NEFER-HETEP
S> §>
§> §>
,
and the deceased
made
is
37
god
to address the
Annu
"lord of the gods, Khensu-NEFER-HETEP-TEHUTi, lord of
" rest
(i.e.,
Annu
" peace,
of the South), chief
(
gracious
" peace."
As
JM
Mabi
who
one,
art
" Khensu, the mighty,
^^ c^
he
s
,
peace,
and who
peace,
at
Jn\
who cometh
as
lovest
forth from
Nu,"
provided with two hawks' heads, one
is
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
heads rest the lunar crescent and disk.
both the sun at sunrise and the
In
this
on his
;
form he represents
new moon, and
the two crocodiles
symbolize the two great powers of darkness over which he has
As
triumphed.
I
8
(i
H
" Khensu,
®« he wears
y
chronographer,"
the
®
the solar disk on his
holds a stylus in his right hand, and as Khensu-Ra,
he wears the crown,
1
£=.
J^
head and
®
/www
1T
V
—11
T»
I
/J
The phase of Khensu which appears to have been of the
greatest interest to the Egyptians was that which was deified
under the name of Khensu Nefer-hetep. This god not only ruled
the month, but he was also supposed to possess absolute power
over the evil spirits which infested earth, air, sea, and sky, and
which made themselves hostile to man and attacked his body under
the forms of pains, sicknesses, and diseases, and produced decay,
He
and madness, and death.
to grow,
and
it
was, moreover,
and animals
fruit to ripen,
and women he was the god of
love.
We
who made
to conceive,
plants
and to men
have no means of knowing
what views the Egyptians held concerning the influence of the
moon on
the minds of
human
and twenty-first day of
its
Arabs, they assigned to
it
beings on the seventh, fourteenth,
age, but
different
it
is
and
probable that, like the
special
powers on each of
a large temple was built
these days.
In the reign of Rameses
at Thebes in
honour of the Moon-god, and according
which
his priests in
upon a stone
stele,
wide-spread that
much
to a tradition
later times caused to be inscribed
the fame of his
it
which was situated
very
III.
Theban representative was
reached to a remote
at a distance of a
so
country called Bekhten,
journey of seventeen months
,
.
38
PRINCESS OF BEKHTEN
from Egypt. 1
According to
who was probably Rameses
£££ 0^4,
HI
II.,
was
The other
gift.
the country of Nehern,
in
an annual custom, when the " prince
Bekhten " came with the other
to bring a
a king of Egypt,
tradition
a portion of Western Syria near the Euphrates,
i.e.,
collecting tribute according to
of
this
chiefs
chiefs to salute his
majesty and
brought gold, and
lapis-lazuli,
and turquoise, and precious woods, but the prince of Bekhten
brought with his offerings his eldest daughter, who was exceedingly beautiful
;
the king accepted the maiden, and took her to
Egypt, where he made her the chief royal wife and gave her the
Egyptian name of Ra-neferu (©JJJjL
i-
e -> the "beauties of
Ra,"
the Sun-god.
Some time
the fifteenth year of the
after, that is to say, in
reign of the king of Egypt, the prince of Bekhten appeared in
Thebes on the xxiind day of the second month of summer, and
when he had been
feet of the king,
led into the presence he laid his offerings at the
opportunity he explained the object of his
that he had come on behalf of the young
who was
As soon
and did homage to him.
as he
had the
Egypt, and said
Queen Ra-neferu,
visit to
sister of
and he begged the king to send a
grievously sick,
w
•
or Bent-enth-reshet,
summoned
J
V
^^
<=>
n
presence
C/J
Q
Cjj
Thereupon the king
.
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
;
into
his
all
the learned
the royal scribe Tehuti-em-heb was
purpose, and the king at once sent
Bekhten
to that country.
him
recommended
off
for this
with the envoy from
In due course he arrived there and
found that the princess of Bekhten was under the influence of
1
See Rosellini, Monumenti
Asiatique, 5 e serie, torn,
xii.,
pleasure,"
part of the
.run
Storici,
torn,
pp. 201-248;
ii.,
x.,
tav.
48
resliet
name
= run
de Rouge, Journal
;
pp. 112-168;
and my Egyptian Beading Booh, pp. xxvii.
The meaning of this name appears to be " daughter of
pp. 221-270
2
viii.,
;
ff.
xi.,
pp. 509-572;
and 40
joy," or "
ft.
daughter of
being a well-known word for pleasure, joy, and the like
bent
must represent the Semitic word
;
the
bath, J"I3, " daughter,"
first
from
NEFER-HETEP.
PRINCESS OF BEKHTEN
39
which he was powerless either to exorcise or to
contend with in any way successfully. When the king of Bekhten
some
evil spirit,
saw that
scribe,
his
daughter was in no way benefited by the Egyptian
he despatched his envoy a second time to Egypt with the
would send a god to heal his daughter, and
the envoy arrived in Thebes at the time when the king was
petition that the king
celebrating the festival of
As soon
as the kin<r
Amen.
had heard what was wanted he went into
my
Khensu Nefer-hetep, and said to the god, "
" fair Lord, I have come once again into thy presence [to entreat]
" thee on behalf of the daughter of the Prince of Bekhten "
and
he entreated him to allow the god Khensu to go to Bekhten, and
said, " Grant that thy magical (or, saving) power may go with
" him, and let me send his divine Majesty into Bekhten to deliver
" the daughter of the Prince of that land from the power of the
" demon."
The king of Egypt, of course, made his request to a
statue of the god Khensu Nefer-hetep, and the text of the stele
affords reason for believing that the statue was provided with a
the temple of
;
moveable head, for
after each of the petitions of the
the words hen ur sep sen
'
U
god " nodded firmly twice "
wishes.
The head
^r—a
^* ©
u,
king we have
which mean that the
as a sign of his assent to the king's
of the statue
was worked by some mechanical
contrivance which was in the hands of the priests, and there
little
arms and hands
means
of cords or
by
move
doubt that not only the head, but
of statues of the gods were
levers that
charge.
made
to
also the
were under the control of the high priest or
When
is
priest in
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,
further asked
him
and when the god had nodded
to
bestow upon Khensu his sa
his assent,
<=mt°,
i.e.,
he
his
magical, or divine, or saving power.
From
this passage
we
learn that a god was able to transfer
work wonders from himself to a statue, and the text
tells us that Khensu Nefer-hetep bestowed upon the statue of
Khensu which was to go to Bekhten a fourfold portion of his
his
power
to
PRINCESS OF BEKHTEN
40
/WWW
power and
was done
spirit, ^s>-
is
w
0?K
°mt° **"*
^
not stated, but
*\
1
**
-j--|.
^
Q
II
Jlow
II-
1
.
this
tolerably certain that the statue of
it is
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
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
Stele of the
of the
to be king of those
them which was
royal
family
who
were claimants of the throne of Nubia. On a certain day all the
young princes assembled in the chamber wherein was the statue
of the god, and as they passed before
Amen-Ra extended
it
the arms and hands of
themselves and took hold of the prince
whom
upon the throne of
Nubia, and he was forthwith acclaimed by the priests and generals
the god had chosen to be his representative
of the soldiers, and in due course his coronation took place.
would be
idle to
It
assume that statues of gods with moveable heads
and limbs were employed
in this
way
in
Nubia
only,
be quite certain that the Nubian priests of
and we
may
Amen-Ra merely
followed the customs connected with the election of kings which
The better informed among the people
must have known that the limbs of the statue were moved by
mechanism worked by the priests, but the ignorant, who believed
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.
were current
in
Egypt.
1
Returning to the narrative of the Stele we find that the king
of Egypt despatched
after a
Khensu
to
the
Compare
el les
As soon
country by the Prince of
generals and nobles the god
Double
Bekhten, where the god arrived
journey of seventeen months.
welcomed
1
to
also Maspero,
went
to the place
as
he had been
Bekhten and his
where the princess
Annuaire, 1897, Paris, 1896, pp. 15
Statues Prophetiques, p. 88.
fE.
;
and Le
;
PRINCESS OF BEKHTEN
41
was possessed of an evil spirit
but as soon as he had made use of his magical power the demon
Then that demon spoke
left her and she was healed straightway.
having tendered to
and
to Khensu, and acknowledged his power,
was, and he found that Bent-reshet
him
his unqualified submission
he offered to return to his own
but he begged Khensu to ask the Prince of Bekhten to
make a feast at which they both might be present, and he did so,
place;
and the god, and the demon, and the Prince spent a very happy
day together.
to his
own
When
land,
demon returned
according to his promise. As
power of Khensu he planned to
the feast was concluded the
which he loved,
soon as the Prince recognized the
keep him in Bekhten, and the god actually tarried there for three
years,
four months, and five days, but
at
length he departed
from his shrine and returned to Egypt in the form of a hawk of
gold.
When
priest,
and declared to him his determination to send back to
the king saw
what had happened, he spoke
to the
Egypt the chariot of Khensu, and when he had loaded him with
gifts and offerings of every kind the Egyptians set out from
Bekhten and made the journey back to Thebes in safety. On his
return Khensu took all the gifts which had been given to him by
the Prince of Bekhten, and carried them to the temple of Khensu
Nefer-hetep, where he laid them at the feet of the god.
Such is
the story which the priests of Khensu under the New Empire were
wont to relate concerning their god " who could perform mighty
" deeds and miracles, and vanquish the demons of darkness." *
p^nxtf-xift-
°
(
42
)
CHAPTER
—
II
—
OR HAPI 8 °^^
THE GOD OF THE NILE
HAP
§
T=r
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
we have no
took place
identification
means of knowing, but that such was undoubtedly the case is
apparent from large numbers of passages in texts of all periods.
The meaning of the name of the Nile-god has not yet been
satisfactorily explained,
and the derivation proposed
priests in the late dynastic period in
that Hep, later
Hap,
is
l
no way helps us
name
a very ancient
for
it
it is
;
by the
certain
for the Nile
and
it is probably the name which was given to the
by the predynastic inhabitants of Egypt. One of the oldest
mentions of Hep is found in the text of Unas 2 (line 187), where it
Nile-god, and
river
"
is said,
Keep watch,
messengers of
"
ye
"
ye aged ones, thou Great Terror
" ue),
who have
who comest
lain
forth from
pure."
It is
nome
y
ess
<==>
^^
who
,
keep watch,
are in Kenset,
^. ^\
\^), the
important to note that
connexion with Kenset,
first
(
ye
^)
^^
,
Setaa-
Hep, thou Ap-uat (^Z^f^f), who
(J\
is
(a 'v\
down, wake up,
" comest forth from the Asert Tree
"
Qa
^
;
Hep
now Kenset
mouth
is
of
Unas
mentioned in
here means the
of Egypt, in which were included the First Cataract
1
Hd-pu,
2
See Teta,
i.e.,
1.
"this
65.
is
the body"; see Brugsch, Religion, p. 638.
If
li
)
THE NILE GOD
43
and
its Islands Elephantine, Sahel, Philae, Senmut, etc., and thus
would seem as if the Nile-god Hep, and Ap-uat, " the opener of
the ways," were even in the Vth Dynasty connected Avith the
it
places in
which in
later times the Nile
was thought
the lines which follow the extract given above there
to the food
which Unas
Sekhet-Aaru, or Elysian Fields, where he
is
to live,
and Ap-uat were exhorted
that the Nile-god
is
an allusion
Underworld, and to the
to eat in the
is
In
to rise.
and
it is
clear
to send forth the
waters of the river from Kenset in order that they might produce
In another passage (Unas, line 43 1
grain for the needs of the king.
the destroying
power
of
^
is
who would
the houses of those
be given to the thieves
a
Hep
rp3 n
(?),
referred to, and
away the
steal
it
said that
is
king's food shall
and their habitations
to
Great Hep,
o
Hep, or Hapi,
is
always depicted in the form of a man, but
woman, and they are intended to indicate
the powers of fertility and of nourishment possessed by the god.
As the Egyptians divided their country into two parts, the South
and the North, so they divided the river, and thus there came into
being the god of the Nile of the South and the god of the Nile of
the North.
An attempt has been made to show that the Nile of
the South was that portion of the river which flowed from the Sudan
his breasts are those of a
to Philae, but this
is
not the case, for the Egyptians believed that
the Nile rose in the First Cataract, in the Qerti,
"
Double Cavern," and the Nile of the South was
<=>
to
,
or
them that
portion of the river which extended from Elephantine to a place
some
little
distance north of the
modern
The god
Asyiit.
of the
South Nile has upon his head a cluster of lotus plants,
North Nile has a cluster of papyrus plants
whilst he of the
the
former
Hap-Meht,
is
§
H ap-Reset,
called
o
w
**.
When
papyrus and
lotus,
believed to pour out the
two
or
d
¥^
,
and the
the two forms of
are indicated in a single figure, the
plants,
|
god holds
two
Niles.
vases,
By
in his
Hep
or
latter
Hapi
hands the two
from which he was
a pretty device, in which
the two Nile-gods are seen tying in a knot the stems of the lotus
THE NILE GOD
44
papyrus
and
X,
round
the
symbolized the union of
the
emblem
South and North, and a slight
modification of the design, £|L, was cut
thrones
Egyptians
of union, the
upon the
sides of the
from very early times, to indicate that the
of kings,
thrones of the South and North had been united, and that the
rule of the sovereigns
who
Upper and Lower Egypt.
upon such thrones extended over
When once Hapi had been recognized
sat
as one of the greatest of the
Egyptian gods he became rapidly
and
identified with all the great primeval, creative gods,
was declared to be, not only the
creator of everything from
At a very
sprang.
~n
<w
.
which both
he
and
it
all
things therein
Nu,
the primeval watery mass from which Ra, the Sun-
was held
first
day of the creation
;
to be the father of all beings
were believed to be the results of
When we
finally
of the universe, but the
early period he absorbed the attributes of
god, emerged on the
result he
maker
his
and
as a natural
and things, which
handiwork and
his offspring.
consider the great importance which the Nile possessed
Egypt and her inhabitants it is easy to understand how the
Nile-god Hapi held a unique position among the gods of the
country, and how he came to be regarded as a being as great as,
if not greater than Ra himself.
The light and heat of Ra brought
for
to
life
all
men, and animals, and to every created thing, but
without the waters of Hapi every living being would perish.
There was, moreover, something very mysterious about Hapi,
which made him to be regarded as of a different nature from Ra,
movement
was apparent to all men,
and his places of rising and setting were known to all men, the
source of the waters of the Nile-god was unknown.
The Egyp-
for whilst the
tians, it is true, at
of the Sun-god
one period of their history, believed that the
Nile rose out of the ground between two mountains
!
which lay
between the Island of Elephantine and the Island of Philae, but
they had no exact idea where and
1
Herodotus
how
the Inundation took place,
mountains Kpw<£i and Mw^i, which have, by some,
/www
n
j/]
Q
been derived from Qer-Hapi,
=[]
£££, and Mu-Hapi, ™~™
jj
n
q
t=t
AVAftA
\\
/WWV\
calls these
Q
[
i
THE NILE GOD
and the
rise
and
fall
45
of the river were undoubtedly a genuine
The profound reverence and adoration which
mystery to them.
they paid to the Nile are well expressed in the following extract
hymn to the
XlXth Dynasty,
from a
Nile, as
or
it
found in a papyrus of the XVIIIth
reads:
— "Homage
Hapi, thou
to thee,
" appearest in this land, and thou comest in peace to make Egypt
" to live. Thou art the Hidden One, and the guide of the dark-
" ness on the day
when
it is
"art the Waterer (or Fructifier) of the
" created, thou givest
life
unto
fields
which Ra hath
animals, thou makest
all
" land to drink unceasingly as thou descenclest on thy
" heaven.
"
i.e.,
Thou
Thou
thy pleasure to lead the same.
art the friend of bread
and of Tchabu
all
the
way from
(jSNj
1
@ J\
,
the god of drink), thou makest to increase and be strong
"Nepra
D
(1
1
| jj,
i.e.,
the god of corn), thou makest pros-
perous every workshop,
when
Ptah, thou lord of fish;
the
" Inundation riseth, the water-fowl do not alight
upon the fields
sown with wheat. Thou art the creator of barley, and
" thou makest the temples to endure, for millions of years repose
" that are
" of thy fingers hath been an abomination to thee.
" lord of the poor and needy.
" heavens the gods would
He
" perish.
When
Khnemu.
"joy ascend,
upon
for all people are
" thou art the creator of all
(1(1(S;
" herb to
art the
and men would
joyful,
is
l
Jfl)
grow
i
cattle,
Thy form
rest
thou shinest upon the earth
" the bringer of food, thou art the
(
their faces,
down and
lie
" receiveth food, and every tooth
tw
Thou
thou wert overthrown in the
causeth the whole earth to be opened by the
" and princes and peasants
" that of
fall
If
l
is
shouts of
and every mighty man
Thou
provided with food.
art
mighty one of meat and drink,
good things, the lord of divine meat
pleasant and
for the cattle,
" sacrificed unto every god.
choice.
.
.
.
Thou makest
the
and thou takest heed unto what
The
choicest incense
" followeth thee, thou art the lord of the
two
lands.
is
that which
is
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.
THE NILE GOD
46
" makest
herb and green things to grow that the desires
the
may be
Thou
and thou art not reduced thereby.
" makest thy strength to be a shield for man."
" of all
satisfied,
The following passage
that the writer of the
hymn
of particular interest, for
is
felt
how
hopeless
it
it
proves
was to attempt to
" He
describe such a mighty and mysterious god as the Nile.
" cannot be sculptured in stone, he is not seen in the images on
" which are set the crowns of the South and the North and the
" uraei, neither works nor offerings can be made to him.
He
" cannot be brought forth from his secret abodes, for the place
" wherein he
He
cannot be known.
is
not to be found in
is
enough
him
in thy
and thou canst not make images of
" heart
His name in the Tuat is unknown, the God doth
" not make manifest his forms, and idle are imaginings concerning
" inscribed shrines, there
is
no habitation which
is
large
" to contain him,
" them."
From
1
Egyptians paid
this passage it is clear that the
Hapi, and that he was indeed regarded
peculiar honour to
°
" Father of the gods,"
,
as the
and " the creator of things which
|
exist,"
__ SK
AWW m
§£'
was
LI
offerings
his
dynastic times,
°°\
(3
©
It
Osiris,
Osiris- Apis, or Serapis, in late
i.e.,
when every sanctuary
8
of this double god
-®-
8
<=>
a
D
(3
I
I
i;j
I
^
I
/vVWV\
D
>crzi
I
J\
(3
I
I
|
|
e>
\\
/s
O
(3
AAAAAA C
lieHHi^KMiP.
The hieratic text is published by Birch, Select Papyri, pll. xx. ff. see
Hymne au Nil, Paris, 1868 and my First Steps in Egyptian, p. 204.
;
;
O ©
A/WvW
©
(£L
*
called
e
© X
(3
D
£=>
was
ig.*jjiinjnihn
e
c*=*k
"«
,
identified with Osiris,
were made to
"«
m
'»*'
1
must be noted too that in one
and this being so Isis
female counterpart, and it is probable that, when
Hapi was
became
l-f
I
especially suitable to him.
aspect
a
and that the epithet of "Vivifier,"
,
111
©
also Maspero,
UATCH-URA AND MAUIT
47
a "Serapeum," Hapi was held to be included
among the forms
number of passages found chiefly in comwe learn that the festival of the annual rise
From
of the god.
a
paratively late texts
of the Nile was
throughout Egypt with very great
solemnity, and statues of the Nile-god were carried about through
celebrated
the towns and villages that
When
him.
men might honour him and pray
the inundation was abundant the rejoicings which
took place after the performance
connected with
and
has
it
classes
all
of
the
religious
ceremonies
were carried out on a scale of great magnificence,
kept holiday.
The ancient Egyptian festival
among
equivalent
its
to
the
Muhammadans
in that
which
is
by them about June
17, and is called Lelet al-Nukta,
Night of the Drop, because it is believed that on that night
a miraculous drop falls from heaven into the Nile and makes
celebrated
i.e.,
it
to rise.
been said above that Osiris was identified with Hapi,
and this being so, Isis was regarded as the female counterpart of
It has
Hapi, but there
little
is
doubt that in very early dynastic times
him as wives or sisters. Thus
Hapi of the South the female counterpart was undoubtedly
Nekhebet, but then this goddess was only a form of Isis in
other goddesses were assigned to
of
dynastic times, whatever she
period.
nJL
:fe
may have been
In the north of Egypt the ancient goddess Uatch-uea,
M
J=-r
appears to have been the equivalent of
^
^
Nekhebet in the South.
But Hapi was
also identified
the great primeval water abyss from which
and
as such his female counterpart
forms.
The
^^E£,
who
is
in the predynastic
oldest
form of
or Muit,
this
goddess appears to be Mut,
$^41°'
or
mentioned in the text of Unas
South and North, for
" day as yesterday.
things sprang,
was Nut, or one of her many
generally shows that the deceased king
Nile-god, and he thus
all
with Nu,
is
Mauit,
(line
^^
181).
identified with
(](]-$,
The text
H api
the
became master of the Nile-goddesses of the
it is said, "
Ra, be thou good to Unas this
Unas has been united to the goddess Mut,
" and he hath breathed the breath of Isis, and he hath been joined
" to the goddess Nekhebet, and he hath been the husband of the
MAUIT
48
/WVW\
" Beautiful
One,"
(SOD
°L=~
fg*
/"
related,
1^ I*
M
61
it
is
all
Isis.
<ww\a
n
We
Om
o
-e\
Isis,
f\
^\
^ i* 1^
/www
k_^_j
and Nekhebet
in this
these three goddesses were intimately
clear that even
written the ancient goddesses
with
—
The mention of Mut,
connexion proves that
and
o
°i
kW
Sin
g)
when
the
text
of
Mut and Nekhebet were
Unas was
identified
should expect Uatchet to appear in connexion
with Nekhebet, but this goddess must have been absorbed in
long before the copies of the Pyramid Texts which
written.
Isis
we have were
I
E
-19
(
)
CHAPTER
III
THE TRIAD OF ABU (ELEPHANTINE), KHNEMU,
Qk^l- SATET XI' AND ANC*ET Tzlk
>
-
KHNEMU,
the
first
Elephantine,
him mentioned
find
is
member
of the great triad of
Abu, or
one of the oldest gods of Egypt, and
in the text of
Unas
in such a
way
as to
we
show
that even at the remote period of the reign of that king his cult
was very
this
The views which the Egyptians held concerning
old.
god changed somewhat
Khnemu
tne texts show that
among
the
ancient
in the course of their long history,
always held
but
an exalted position
gods of their country, and Ave
know from
Gnostic gems and papyri that he was a god of great importance in
the eyes of certain semi- Christian
for
sects
centuries after the birth of Christ.
some two or three
probable that
It is
Khnemu
was one of the gods of the predynastic Egyptians who lived
immediately before the archaic period, for his symbol was the
flat-horned ram, and that animal appears to have been introduced
into
Egypt from the East
;
he disappears from the monuments
before the period of the Xllth Dynasty.
name
of
Khnemu
is
found in a section which contains twenty-five
short paragraphs, the greater
from a period
In the text of Unas the
far older
number
of
which must certainly date
than the reign of this king, for the forms of
the words and the language are very archaic, and few of the names
them occur in later texts.
represented on the monuments in the form of a ram-
of the serpents which are addressed in
Khnemu
is
man who
headed
emblem
of
life,
usually holds in his hands the sceptre
¥-.
He wears
the
White Crown,
sometimes attached plumes, uraei, a disk,
II
—
etc.
;
in
to
jL
and the
which are
one example
KHNEMU
50
he has the head of a hawk, which indicates
As a water-god he is seen with
that he possessed a solar aspect.
outstretched hands over which flows water, and he is sometimes
quoted by Lanzone
x
seen with a jug, Q, above his horns, which indicates his name.
The name
of
Khnemu
"to
to
unite,"
join,
astronomically the
and moon
texts of all
He
men.
connected with the root lchnem,
is
name
refers to the " conjunction " of
at stated seasons of the year,
Khnemu was
periods that
it
¥\
V,,
" to build";
^t^ym
and with khnem,
Pj
the sun
and we know from the
2
the " builder" of gods and
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
from Thebes to Philae, but
supreme extended
i.e.,
the
principal
god were at the two ends of the First Cataract,
sanctuaries of the
on Elephantine on the north and on Philae and the adjoining
islands
He was
on the south.
the god par excellence of the First
and
Nubian goddess Anqet, he was worshipped from the
the goddess Satet was identified as a form of
dynasties
Cataract, throughout which, with his female counterpart Satet
the local
earliest
;
the star Sept, A
Latopolis.
An
Khnemu was
^
J]
,
of Elephantine and of Menhet, lady of
examination of the texts makes
originally a water or river-god,
early times he
was regarded
as the
it
clear
that
and that in very
god of the Nile and of the
annual Nile-flood, and as such he bore the name of Qebh, fOJ),
and appeared
as the
ram-headed god,
*W
In the passages quoted
.
by Signor Lanzone and Dr. Brugsch he is called the " builder of
" men and the maker of the gods and the Father who was in the
4
3
" beginning,"
VM ^
v&
^^ ^\
—
,
|
TtTtT
a;
"
maker
of
" things which are, creator of things which shall be, the source
1
Op.
3
Dizionario, p. 957.
cit., pi.
336, No. 4.
2
Brugsch, Beligion,
4
Beligion. p. 291.
p.
290.
Q
;
KHNEMU-RA
51
" of things which exist, Father of fathers,
and Mother of mothers,"
/VWW\
„OT«
WWW
-wtfS— m
"Father of
^~^ '^-."-'.T.;
III
III
" the fathers of the gods and goddesses, lord of created things from
" himself,
"
/WWVA
/T*
II
H
maker
I
I
fl
I
of heaven, and earth,
and mountains
"
*^L_ *«mm
:
and the Tuat, and water,
O
3 ^|^| ^37
^rii
2J
(g)
Aw™ r^v
and "raiser up of heaven upon
i,
" supporter
of
Khnemu
same
the
the
in
its
firmament,"
four pillars and
<=>
and
Osiris,
in this aspect he is
human body
represented in pictures with four rams' heads upon a
according to Dr. Brugsch these symbolize
When
«=^
*l=_
o
c
in
Khnemu
The
#
first
Khnemu
the type of
Sheft-hat,
called
ram's head was the head of Ra, and symbolized
J
'
of Elephantine
symbolized
and was
force,
and
earth,
air,
fire,
Khnemu was
depicted with four heads
great primeval creative
the
*
united within himself the attributes of the four great
gods Ra, Shu, Qeb or Seb, and
water.
NK
-C)
;
the second was the head of Shu, and
of Latopolis
;
the third was the head of Seb,
and symbolized Khnemu of Het-urt; and the fourth was the head
of
and
Osiris,
symbolized
Khnemu
lord
as
of
As
Hypselis.
Sheft-hat Khnemu was the lord of Hermopolis Magna and of
Thmuis, and possessed all the attributes which have been
From another
enumerated above.
rams
symbolized the
also
and the
life
of Osiris,
life
text
of Ra, the
we
life
that the four
learn
of Shu, the
life
and that the ram of Ra gave him sovereignty
over the South and North, and identified him with the
Mendes, Ba-neb-Tettu, "5^ ^37
The
of Seb,
principal shrines of
Ram
||^.
Khnemu-Ra were
situated at Sunnu,
flj§£©, the modern Syene, on the Island of Abu,
^i^,
modern Elephantine, and on the Island
^
modern
the
1
1
,
0r ?
Biggeh,
which
or Nubia.
He
OJ^@
The
-
marked
of Senmut,
the
frontier
was
also called
A
J ©
(?
>
"
1
the
of Ta-kens,
appears in these as the lord of
Islancl
of
all
eb,.iet -"
the
KHNEMU-RA
52
South of Egypt, and
the South, and in fact
is
associated with
is
to the
Isis,
the great goddess of
South of Egypt exactly what Ptah-
Tanen, who was associated with Nephthys, was to the Delta and
To him was ascribed every attribute of Ra,
the North of Egypt.
and thus he
is
who existed before anything
and who was the creative power
described as the god
who made himself,
which made and which sustains all things. When the cult of
Khnemu-Ra became general in the south his priests increased the
^^ 3
importance of their god by identifying him with Nu,
else
was,
,
the great primeval god of the watery abyss, and from being the
local river-god of the Nile in the First Cataract
Hap-ur,
l^T^i ^||,
latter aspect
he became the god
or the Nile of heaven;
in the
he was said to dwell in the Island of Senmut.
The views which were held about Khnemu-Ra as god of the
earthly Nile are best illustrated by the famous inscription which
was discovered on a rock on the Island of Sahal in 1890 by the
late
Mr. Charles Wilbour.
king Tcheser
fw ^1,
7
According to
who has been
it,
in the xviiith year of
identified with the third
king of the Illrd Dynasty, the whole of the region of the South,
and the Island of Elephantine, and the
ruled by the high
official
Mater,
o
m
him
district of
^^
v&
.
Nubia were
The king sent a
was in great grief by
reason of the reports which were brought to him into the palace
as he sat upon his throne, and because for seven years there had
despatch to Mater informing
that he
been no satisfactory inundation of the Nile.
grain of
every kind was very scarce,
As
the result of this
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 wished
were robbing their neighbours.
could not do so for want of strength
;
to
walk
out,
men
but
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
In this terrible trouble king Tcheser rememthe ground to die.
bered the god I-em-hetep,
South Wall, who,
it
(1
J\
/
,
the son of Ptah of the
would seem, had once delivered Egypt from a
1
KHNEMU-HAPI
but as
53
was no longer forthcoming
Tcheser asked his governor Mater to tell him where the Nile rose,
and what god or goddess was its tutelary deity. In answer to
calamity,
similar
despatch Mater
this
help
his
made
way immediately
his
and
gave him information on the matters about which he had asked
He
questions.
Island
existed
it
1
"J"
®
The spot on the
•
the double
breasts,
n
cavern
1 1
1 1 1
-
(^ ^_%
<~>
Qerti,
(?)
forth from the
city
first
that
^
,
which the river rose was
which was likened
?
from
which
fact,
ar>d from
it
all
the " couch of the Nile,"
^=
the Delta he only rose seven cubits.
it
The guardian
to describe the temple of
Khnemu
told his royal master that the other gods in
Anuqet, Hapi, Shu, Seb, Nut,
to
Khnemu.
Osiris,
in
of this flood
it in,
Mater next
at Elephantine,
and
were Sept (Sothis),
it
Horus,
Isis,
and Nephthys,
he enumerated the various products that were found
When
the king heard these words he offered up
the god, and in due course went into his temple to
supplication before
him, and said, " I
" thee to
him
am Khnemu
;
finally
...
I
Khnemu
the Creator.
protect thy person, and to
" gave thee thine heart.
am
the primeval watery abyss, and I
His
inundation
is
thus
described
My
appeared before
hands rest upon
make sound thy body.
he who created himself.
am
Nile
>WWV\
1
D
neighbourhood, and from which offerings ought to be made
sacrifices to
make
p=^
Parva
was he who kept the doors that held
and who drew back the bolts at the proper time.
in the
<
At Elephantine he
rose to a height of twenty-eight cubits, but at Diospolis
was Khnemu, and
this
;
forth like a vigorous
1
this
two
the Nile-god watched until the season
drew nigh, and then he rushed
young man, and filled the whole country.
and after
to
good things poured forth
of inundation
went on
ever
LJ
double cavern was, in
£==
island out of
— -m
~^ V
1 1
came
the Nile flood
Sun when he went forth to bestow
it is also called " Doubly Sweet Life,"
rose the
upon man, and therefore
life
1
out of
;
him that
told
Elephantine whereon stood the
of
to the kino-,
J\
f
who
^
I
am
riseth at his will
H
/
I
j|
J\
a
r\
U
(I
—
KHNEMU-HAPI
54
" to give health for
" director
" Shu,
of
me
to those
who
men, the Almighty,
all
the mighty
of the
possessor
promised that the Nile should
rise
I
toil.
am
the guide and
the father of the
Finally
earth."
the
gods,
god
every year, as in olden time,
and described the good which should come upon the land when he
When Khnemu
had made an end of the famine.
ceased to speak
king Tcheser remembered that the god had complained that no
one took the trouble to repair his shrine, even though stone lay
near in abundance, and he immediately issued a decree in which
it
was ordered that certain lands on each
side of the Nile near
Elephantine should be set apart for the endowment of the temple
of
Khnemu, and
that a certain tax should be levied
upon every
product of the neighbourhood, and devoted to the maintenance of
the priesthood of the god
;
the original text of the decree was
written upon wood, and as this was not lasting, the king ordered
that a copy of
it
should be cut upon a stone stele which should be
prominent place.
set in a
1
form of the narrative of
above
is
It is
but we
his promise to Tcheser,
nowhere
said that the
may assume
god kept
The
the Seven Years' Famine summarized
that
he did.
not older than the Ptolemaic period, but the subject
much
matter belongs to a
older time, and very probably represents
a tradition which dates from the Early Empire.
We
things,
have seen that the
spirit,
Khnemu pervaded
or soul, of
all
and that the god whose symbol was a ram was the creator
gods, and in connexion with this must be noted
men and
of
up the edifice of the
the plans which he had made under
the fact that, together with Ptah, he built
material universe according to
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
jk X
1
D
1 1
\lf
:
A
\\
3
Khnemu Nehep,
'
5}
,
"
Khnemu
Khnemu Khenti-taui,
"
the Creator."
Khnemu, governor
of
the two lands."
1
For the hieroglyphic
Hiingersnoth, Leipzig, 1891.
text
see
Brugscb, Die
biblisclten
sieben
Julire
der
The Goddess SATI.
FORMS OF KHNEMU
®
^
weaver of
^
|
=l2
[=
®
1
^J' Khnemu
^=
Khnemu Khenti
Governor of the House of
= T^Cw'
Land
r)TK
If
"
^W
Q
jf|.
s3|j'
House
of the
or Satet
'
^C^
Lord."
or
was
T"~$\'
>
&e Prin-
Khnemu, and was worshipped with
Elephantine, where she was a sister goddess of Anqet. Her
name appears
be connected with the root
to
shoot, to eject, to
sat,
pour out, to throw," and the
]T"
,
and
like,
"to
sat is
connexion with the scattering abroad and sowing of
also used in
and with the sprinkling of water
seed,
Sweet Life."
of
counterpart of
cipal female
at
lord of
Khnemu Khenti netchemtchem ankhet,
5, Khnemu Neb, "Khnemu,
>
him
Life."
of Life."
¥-
Sati
"Khnemu,
per-ankh,
Khnemu Neb-ta-Ankhtet, "Khnemu,
Khnemu, G-overnor
Jj
Sekhbt ashsep-f, " Khnemu,
his light."
uru ^-^,
the
55
thus at any rate at one
;
period she must have been regarded as the goddess of the inundation,
who poured out and spread over
waters of the Nile, and as the goddess of
carries in her
In
fertility.
She sometimes
fact
many
by the Greeks with
pictures of the goddess
we
life-giving
which suggests that
form she was a goddess of the chase
Dr. Brugsch, she was identified
Hera.
the
hands a bow and arrows, a
in her earliest
2
the land
according to
;
their goddess
see her wearing the
crown of the South and a pair of horns, which prove that she was
a form of Ast-Sept,
when the temple
local
^
-^ J)
Dendera was
Menat,
awaa
,
ami was a
local
At
or Isis-Sothis.
built she
was
Dendera, with A:\jent,
W
of Heliopolis, and
woman, and bears upon her head
?
(1
"
"*
J]
the Utchat
p.
^J),
Renpit of
?
Alexandrian form of Isis; see Lanzone, Dizionario,
Religion, p. 299.
the time
identified with the
This goddess must not be confounded with the Satet,
represented in the form of a
2
A
goddess Isis-Hathor of
of Thebes, and
1
of
j|
1124.
who
is
^^^
,
»
SATI OR SATET
56
Memphis, the goddess of the year,
Sati
mentioned
is
In the text of Pepi
etc.
297) under the form Sethat,
(line
|l
s=>
(j
I.
^*,
and we see from the context that in that early period the goddess
possessed a temple
is
The dweller
Elephantine.
at
who "has
said to have aided the king,
in Tep, „
^,
censed himself and
" performed his ceremonies of purification with a vessel of wine,
" which hath
Seb stretcheth
come from the vine of the god.
" out his hand to Pepi and guideth him through the gates
" of heaven, a god in his beautiful place, a god in his place,
1
.
.
.
*"^~
°> anc behold Sethat washeth
1 Ibv fP 'I
1 frk ll
" him with the water which is in her four vases in Abu " (ElephanThe mention of Tep shows that there was some connexion
tine).
between the goddess of the city of Per-Uatchet and the goddess of
"
'
^
Elephantine long before the period of the Vlth Dynasty.
In the
cxxvth Chapter of the Booh of the Dead the
deceased enumerates the various sacred places which he has
visited, and says, " I have been in the waters of the stream, and I
preface
" have
to
the
made offerings
Tree of the
of incense.
" Shentet
[divine] children,
" (Elephantine) in the
Temple of
I
have guided myself to the
the
Dead, but
it
is
°
||
part of Osiris
;
Isis,
Isis,
and became
this fact will
.
Abu
This
is
of the
It has
regarded as one of the
already been said that
was connected by the Egyptians with the
was a form of
pA
in
Theban Recension
Abu was
principal holy places in Egypt.
wherein dwelt the soul of
have been
of great importance as showing that
the temple of the goddess at
Sati
I
Satet,"
the only mention of Sati, or Satet, in the
Booh of
and
and from
star Sept, A
this point of
J)
view Sati
in consequence a female counter-
account for the mention of Sati in the
Booh of the Dead. The centre of the worship of Sati appears
have been the Island of Sahal, J^~, which lies about two miles
the south of Elephantine, in the First Cataract.
- ~
J
^
I
I
^
Y>\
aa/w\a
'|66l
I
I
I
I
to
to
The Goddess ANQET.
.
ANQET
aa^a
Anqet,
n
was the
9
Khnemu,
many
goddess
woman who
"life,"
•¥-;
the
of
triad
of
and Anqet, and
Sati,
of the attributes of her sister-
In pictures Anqet
Sati.
member
third
Elephantine, which consisted of
she seems to have possessed
57
represented in the form of a
is
holds in her hands the sceptre T, and the
emblem
of
she wears on her head a crown of feathers which are
way
arranged in such a
as
She
suggest a savage origin.
to
appears to have been originally a goddess of some island in the
First Cataract, but in early dynastic times she
Khnemu and
and
Sati,
Northern Nubia
as a goddess of that island,
^^ Nebt
^37
of Satet,"
<=>
(1
I
was
honour, and
built in her
£3-2,
she was
and
it
identified with
form of Khnemu, and
were
Khnemu
is
it
clear
cannot be
of
island
this
" Pa-mer,"
southwards
and
as Osiris
a form of Osiris, and Isis
sister goddesses, it followed as
name "Anqet"
that
name
in a triad,
was a
and Sati
a matter of course that Anqet
should be identified with Nephthys.
the
it is
In very early times Osiris,
Nephthys.
and Nephthys were associated
Isis,
from
T, but
Philae another temple
bore the
seems that
it
there seems
U vi>
title
its
At
than the XVIIIth Dynasty.
older
3
\\
AftAAAA
from the appearance of Amen's name in
and was called
Her temple
Satet.
been named " Amen-heri-ab,"
to have
was common throughout
her worship
later the centre of her worship was" at SAhal,
;
and she was regarded
"lady
was associated with
According to Dr. Brugsch,
derived from the root anq,
" to
•
(I
1
,
surround, to embrace," and the like, and has reference to the
goddess as the personification of the waters of the Nile which
embrace, and nourish, and fructify the
of
Anqet reproduced by Signor Lanzone
goddess
her
;
is
the shrine
is
probably
a small arm.
1
2
is
the pictures
one in which the
seen seated in a shrine with a table of offerings before
placed in a boat, at each end of which
is
aegis of a goddess,
and
Among
fields.
who wears on her head a
Isis
;
an
disk and horns, ^4y
the boat floats on a stream from which runs
The goddess
Beligion, p. 302.
is
is
styled
"Anqet, lady of Satet
2
Dizionario, pi. xliv.
ff.
(i.e.,
—
.
KHNEMU HER-SHEF
58
" the Island of Sahal), lady of heaven, mistress of
r^^^^^'^i^in^
7
she
is
an ° ther p ictnre
in
^!-
the gods,"
all
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
" health, and of all joy of heart,"
We
now
have
Khnemu, that
and of
^ ^ ^7
power, and of
all
[1
^ <A ^
~J |
two very important forms of
Khnemu who, under the form of Her-
Khnemu
shef, was worshipped at Herakleopolis Magna, and 2.
who, under the form of
Khnemu
1.
,
JJ
was
m /w»™
Osiris,
was worshipped at Mencles.
^ n3 J,
Her-shef,
as
all
consider
to
to say, 1.
is
life,
worshipped
Suten-henen,
at
or Het-Henen-su,
or
Her-sheft,
Henen-su,
or
AAAA
^, under the
©'
form of a horned, ram-headed man, and wore the White Crown
with plumes, a disk, and uraei attached.
The Greeks transI
T
AWVAA
K O©
that
it
means
On
are:
The
first
<=>
Apaacf)^, and as
it is
clear that in his time the
"strength,
j
power,
bravery,"
Booh of
<
like.
v
^ ^
«^^,
i.e.,
° °,
i.e.,
^j\
"
He who
is
"He who
on his lake," and
is
on
his
sand."
form would connect the god with Lake Moeris, and the
Chapter
the
cxli., line
Dead.
109, and Chapter
In Chapter
who
cxlii., line
bears this
24, of the
14, the god Aa-shefit,
xlii., line
>
7^ n
(1 (1
^ 2L
Jn
,
is
mentioned, and
to be identified with Osiris.
of
and the
hand two variant forms of the name of the god
second refers to him as an aspect or phase of Osiris,
title in
Plutarch says
|
Her-she-f.
Heri-sha-f,
'
^)
I
LT=1 T AWAA JT
shef or sheft, was derived from shef, or shift,
it,
"^^^
the other
s
" strength, bravery,"
latter portion of
JJ,
III
name Her-shef by
scribed the
J
•
Khnemu under
Booh of
the
probable that he also
is
Henen-su, the centre of the worship
the form of Her-shefi,
is
often referred to in the
Dead, and a number of important mythological events
are said to have taken place there.
for the first time
(xvii. 7-9),
it is
and
it
when
was
Thus
it
was here that Ra rose
the heavens and the earth were created
this rising
which formed the
first
great act
HERU-SHEFIT. the Lord of Suten-Henen
—
THE BENNU
of creation, because as soon as
Ra
59
rose he separated the earth from
was here crowned lord of the universe, and here
son Horus assumed the throne of his father left vacant by the
the sky.
his
Osiris
death of Osiris.
When Ra
ordered the goddess Sekhet to go forth
and destroy mankind because they had mocked him and had spoken
lightly of his age, she started
To
on her journey from Henen-su.
who had
was believed to have taken a
spade and covered over with earth the blood which dropped from
him and his fiends, and to have buried the bodies of those whom
Horus had slain. It is this act which is alluded to by the deceased
returned Set after his defeat by Horus,
this place also
wounded him
and
severely,
Osiris
*
when he
" the
says (Chapter
i.,
line 30), " I
day of digging the earth
Elsewhere
two
of the
(xvii. 49)
earths,"
in Suten-lienen (or Henen-su)."
allusion to the "
we have an
IT
have grasped the spade on
*K\
,
smut
day of the union
which
taui,
is
explained
by the stronger expression, " the completing of the two earths,"
c
The text which follows says that it
temt taui.
fofo
'
,
refers to " the mingling of earth with earth in the coffin of Osiris,
"
who
,;
meat and drink, and the destroyer
is
dwelleth in Henen-su, and the giver of
the Soul that
" the everlasting paths,
i.e.,
Ra
of wrong,
and the guide of
An
entirely different
himself."
matter in connexion with the two earths
where there
" lands
is
is mentioned in line 121),
an allusion to " Shu, the strengthener of the two
Henen-su,"
in
A
X
A
% ^™
part which
,
and there
I
—21
i
I
'
'
•
• •
^^ u\> <=
S
—21
'
doubt that the words refer to the
when he
sky which Ra had made to
Shu played
arms and hands the
is little
R\ 3
A
A/WVAA A/WVAA ^
at the Creation,
held up with his
separate
it
from
the earth.
At Henen-su
'
w
a
lived the Great
(Chapter cxxv.
18),
awful "Ckusher of
and
Bones,"
in
J m%
Benxu,
tj^wj
_y>
QQ
the neighbourhood dwelt the
[l^^^
—
°
E
i,
mentioned in the Negative Confession, and in
Set-qesu,
who
is
this place the souls
of the beatified found a place of rest in the realm of Osiris in this
1
Naville, Heracleopolis, p. 8.
—
HER-SHEF
60
Near Henen-su were the two great mytho-
place (cxxxvii.A, 25).
Heh, ^i
logical lakes called
P
forms
variant
the
^ -^ jf
^5^ tjk
the
of
1
'
'
,
!
(|
are
these
of
first
U tet -heh, ^\ ^
an ^
^^ ^S
and Uatch-urA,
^
W\
Henen-su was
at
of Osiris
" An-rut-f," _n_
and
it
y\
,
The sanctuary
.
"^
called Nareref,
Semu - heh,
:
i
AAAAAA
;
^
^>
*=»/V
Jy>
nm
,
or
" the place where nothing groweth,"
i.e.,
was entered by a door on the south side called Re-stau,
~^~
'
'
'
(Chapter xvii. 52)
'^
was the Aat-en-shet,
|1
,
some portion of the sanctuary
or " region of fire," and near
named
chamber
was the torture
in
;
" Sheni,"
X
(1(1
.
it
This
chamber was guarded by a god with the face of a greyhound
and the eyebrows of a man, and he sat watching at the " Elbow,"
a
,
\\
and
as
of the "
of Fire " for the dead
Lake
who
he remained himself unseen he was able to
upon them
The texts show that
and tear out their hearts and devour them.
there
was great
monster,
difference
which
and Heri-sep-f
\\
These
of the
facts,
Booh of
polis
it
certain,
is
ancient, but
impossible,
however,
sufficiently
and Beba,
chiefly
from the xviith Chapter
is
whether
at
that
it
present,
the
own, and that
its
is
great
system
older than that of Helio-
say
to
this
definitely.
god
local
What
is
Her-shef was
important to be regarded as a form of the great ram-
god Khnemu.
It
must be noted
god, and that as such
him
,
Bead, prove that Henen-su, or Herakleopolis,
possessed a system of theology of
must be very
^g^ e=^ ^>^
©
which are derived
the
seize
about the name of this
of opinion
given as Mates,
is
passed that way,
many
also that
of the titles of
Her-shef was a solar
Ra were bestowed upon
up the world with his beams, that his
right eye was the sun and his left eye the moon, that his soul was
the light, and that the north wind which gave life to all came
;
it
is
said that he
lit
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
forth
1
Religion, p. 304.
"
Dizionario, p. 552.
The Goddess ANIT.
HER-SHEF
four heads
one
;
the head of a bull, one that of a ram, and two
is
Above
are the heads of hawks.
of
Khnemu which
61
these are the characteristic horns
are surmounted
by two plumes and four
knives.
Khnemu
These four heads represent the four gods who formed
of
i.e.,
Ra, Shu, Seb, and Osiris, and thus he might be
identified with
Ra-Tem of Heliopolis, or Amen-Ra of Thebes, and
compound gods might be worshipped as one of his
Henen-su,
either of these
forms.
The female counterpart of Her-shef possesses various names,
was identified with various goddesses this is not to be
wondered at
her chief attributes were those of Hathor and
and
as she
;
and her
Isis,
3=r|lff fij
name was Atet,
local
Many
.
^^ J),
Net (Neith),
of her attributes, however, were those of
and Meh-urt, and Heqet, and Anit,
named goddess
as the last
Mersekhnet,
or
J),
| M\
she was the sister of Ka-hetep,
°;
i.e.,
According to a text quoted by Dr. Brugsch, 1 Atet, the
Osiris.
local goddess of
Henen-su, in the form of a cat slew Apep, the
From
great serpent of darkness.
this it is clear that she
female counterpart of Ra, who,
as
we knew from
Dead, took the form of a
the
was a
xviith
and slew
Chapter of the Booh of the
Apep, the prince of darkness, who had taken the form of a monster
says, " I
The text
serpent.
" fought
" destroyed."
who
is
referred to
1
3
then
called
'
his
is
is
'
'
"
[Who]
first battle
*=
(1
y\ tSr)
^ A),
(
in
,
which
Annu, on
wf)
were
which follows the
The male Cat
is
Ra
himself,
reason of the words of the god Sa, 3
is
like (man, 2
Q
name became 'Mau'
the
e
of this statement
(i.e.,
y>
-
)>
un ^o him?'
The fight here
light waged against
Cat)."
which the god of
Diet. Geog. t p. 399.
A
form of
Osiris,
both as the lord of the universe, and as lord of his
re-united body.
3
Cat (Mau,
Neb-er-tcher 2
this ? " is
Mau by
said about him,
"and thus
foes of
The explanation
Who
question, "
"
the
hard by the Persea Tree (Ashet,
(?)
"the night when the
" and he
am
cat,
The god
of Reason, or Intelligence.
—
HENEN-SU
62
the fiends of darkness at
Annu,
after
which he rose in the form of
the sun upon this world.
Henen-su we must note
that there existed in the temple there a shrine which was dedicated
Finally, in connexion with the city
^^ t\
Neheb-kau
goddess
the
to
?
*tM
J
WL 3
,
who was
She was one of
worshipped there in the form of a huge serpent.
the Forty-two Assessors of the Hall of Maati (Negative Confession,
line 40),
and
Nu
Papyrus of
in the
that she has " stablishecl his head for
to be
(cxlix. 5) the deceased says
him
"
;
mentioned as a form of Nut, and to be the female counter-
part of the serpent god
Nau.
She was a goddess who provided
1
dead meat and drink, not the material offerings of earth,
for the
but the divine tchefaut food,
tcheftchef,
^^%
"^ "%v
*|\
|
^
\\
<=>
<l^
the portion
Tchefet,
word
^/V
©
.
What
tchef or tcheftchef
"to shed
of Ra,
^3
i.e.,
light,"
the
and
"Eye
i
or
,
lived,
|)
^=^ or
,
to the nectar
and which grew
Sekhet-Aaru, or Elysian Fields, called
the
of
3
which may be compared
,
and ambrosia on which the gods of Olympus
in
elsewhere she seems
is
this food
was cannot be
connected with
tchefetch
^^
of Horus,"
'
"
0,
said,
but the
1^10)
tcheftchef,
the "pupil of the eye"
V^, which
is
mentioned so
Pyramid Texts, and it must then either be a celestial
food made of light, or some product of the mythological Olive
often in the
Tree,
In
^* w,
Baqet, which grew in
Annu
(Unas, line 170).
any case Neheb-kau was a very ancient goddess who was
connected with the Elysian Fields of the Egyptians, and she
often depicted in the form of a serpent with
and sometimes with wings
also,
and she
human
legs
carries in her
is
and arms,
hands one
two vases containing food for the deceased. In the text of
Unas (line 599) she is referred to in the following passage
or
:
"
Homage
" to thee,
AA/WV\
1
Aat
x.,
1.
6.
to thee,
Horus, in the domains of Horus
Set, in the
domains of Set
!
Homage
!
Homage
to thee, thou
HENEN-SU
"
god
Aar
(l\
^j\ -^^)
>/
Sekhet
in
,
Aarer
-
\
Homa° e
"11^21)1)1)1)!)'
63
to
thee
'
|
^
Ne tetthab
nifil
ril
nl ii 11
,
iM
ril n
1
Q
^(jo),
who are in the Great House. Even
Unas goeth not forth, uncover yourselves
in order that Unas may see you as Horus seeth Isis, as Nehebukau (>www
^\ ULi 3^j seeth Serqet, as Sebek seeth Net
" daughter of these four gods
"
"
"
when
the
command
of
A J
" (Neith), and as Set seeth Netetthab."
Among
the greatest of the festivals at Henen-su were those
honour of Neheb-kau which, according to Dr. Brugsch, were
celebrated on the first of Tybi, that is to say, nine days after the
1
in
"Festival of Ploughing the Earth,"
when men began
to
^^7,
plough the land after the subsidence of the
waters of the Inundation.
made
© JO
Khebs-ta,
Under the heading
" Osiris " reference
ceremony of " ploughing the
earth," which gave the name to the festival, but it may be noted
in passing that it appears to have had a double signification, i.e.,
is
it
to the performance of the
commemorated the
burial
of Osiris,
and
symbolized the
it
ploughing of the land throughout the country preparatory to
sowing the seed for the next year's crop.
Other festivals
were those of Bast, Avhich were celebrated in the spring of the
Egyptian year, and those of the " hanging out of the heavens,"
K^y
°
^3[P
,
the supposed reconstituting of the heavens
i.e.,
each year in the spring.
may be mentioned
the
connexion with Henen-su
Finally, in
God Heneb, 2
8
ViX
B|M
,
whom
for
in
r> /wwv\ *£u
Heru planted two vineyards
god we know nothing, but it is probable
the Saite period the
attributes of this
was supposed
official
to preside over grain
^t
L
,
is
the
Dead we have
" corn-lands, provisions,"
in Chapter clxxx. line 29, a
god
that he
and other products of the
In several passages of the Booh of
heribet |
of the
;
called
Henbi,
the
and the
«
Ml J
mentioned, and he appears to be identical with the
land.
word
like,
and
M
jj.
\
Heneb
the stele of Heru.
1
liel'ujion, p.
305.
-
Bragsch, Diet.
Gt'og., pp. 85:2,
1364.
of
FORMS OF KHNEMU
64
Coming now
to the second great
form of Khnemu,
was known
Ba-neb-Tettu,
as
"^
^37
j?
j
Now
that
viz.,
Mendes, we find that at a very
under which he was worshipped
early date he was identified with the great god of that
at
@,
i.e.,
the
city,
and
Ram,
lord
word for " soul " in Egyptian was Ba, and
as a name of the ram was also Ba, the title Ba-neb-Tettu was
sometimes held to mean the " Soul, the lord Tettu," and this was
the name at Mendes of the local form of Khnemu, whose symbol
Ba-neb-Tettu, whose name was
there, as elsewhere, was a ram.
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
of Tettu.
as the
:
"who
dwelleth within Hat-mehit, v-^-i,," and the "life of Ra,"
V-
a^vnaa
and he was worshipped throughout the sixteenth
a
nome from
the
" North, the
times.
earliest
and men, and
principle in gods
Ram, the
is
He was
regarded as the
styled, "
King
virile male, the
of the
virile
South and
holy phallus, which stirreth
up the passions of love, the Ram of rams, whose gifts are brought
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
"
" forth
" god,
who
"
mighty
is
" four heads,
who
who appeareth
in strength,
lighteth
in the
who
riseth in the heavens with
up the heavens and the earth
form of the Nile
" the earth (like Seb), and
who formeth
like (Osiris),
(like Ra),
who
the breath of
vivifieth
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
1
©/xout?,
—
;
they are described as " The Soul of Seb, lord of Het-
aj>-^\
^3.
the Greek
As
name
a matter of fact the
first
portion of this
of one portion of the ancient city of Tettu,
name
represents
and the second
—
al-Amdid " is a corruption of Ba-neb-Tettu, which became Ba-neb-Tet, then
Ba-n-Tet, and finally Man-Tet, Mendes.
"
2
See Brugsch, Religion,
p.
309.
3
Dizionario, pi. 68.
C=D
F
HAT-MEHIT
" teft
Soul
the
;
of
" Shu, lord of Anit
lord
Osiris,
Ram
J
99 _^
Ram
00
the
^)\,
\| Qhc!$'
anc^
dweller within
which
is
of Ba-neb-Tettu
sometimes
is
was Hat-mehit,
^ er son ky the g ^ was Heru-pa-khart,
S)?|
vv
Tettu,
who
the symbol of the nome,
the dweller in Atemet,
This
u.
ft
goddess
bears on her head the
She
*-«-il.
T
[she is called the "
some
in
Egypt
the centre of her worship in
Mendes, of which
fish,
described as
and she was
]
(j
is
is
T
Q
**"*
way connected with Punt, but
city of
"
in
heads) on one neck,"
(or,
"ITT
was the
of
0"
always represented as a woman,
<
Soul
the
;
Mendes
of
with " Four faces
The female counterpart
e==^
Ta-sent
of
and the Soul of Ra, dweller
;
In allusion to these Souls the
described as the
65
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
when Ba-neb-Tettu was especially
regarded as the Soul of Osiris, and when the other aspects of the
god were not considered of so much importance, Hat-Mehit was
gods."
In
wholly
identified
late dynastic times,
with
and
Isis,
Mendes," became to
dweller in
the son of
by
Isis,"
all
her
the
intents and purposes " Horus,
Thus we
Osiris.
" Harpocrates,
son
god of
see that the local
Mendes, who was originally a form of Ra, the Sun-god by day,
was merged into
ever,
god,
were
i.e.,
Sun-god by night
Osiris, the
;
the priests, how-
careful to preserve the peculiar characteristics of their
virility
and the power to
create,
and
to recreate,
and they
did so by declaring that the phallus and the lower part of the
backbone,
-
—•— >^
,
of Osiris were preserved in the temple of
the city which bore the
"
House
of the staircase."
name
1
Piehl in Recneil, torn,
II
—
ii.,
Ram
The
of " Osiris as the Generator,"
p.
^^
of Per-khet,
jl
of
^ %>
,
i.e.,
the
Mendes was then a form
1^
f"^
>
as ne
30; de Rouge, Gcog. Ancienne,
is
p. 114.
called
DECAY OF MENDES
66
Book of the Dead, and the
popularity of his cult in the Delta was probably due to the
elaborate phallic ceremonies which were celebrated at Mendes and
in
Chapters
in the
cxli.
and
of the
cxlii.
neighbourhood annually.
Before the
close
of the
some
Ptolemaic period, however,
calamity seems to have fallen upon Mendes, and her sanctuary
on the other hand, the
was forsaken and her god forgotten
by the name Thmuis,
known
portion of the city which was
;
survived,
Gfxovis,
and was
sufficiently
important
in
Christian
The Copts called
the place -ejutoveujc, or ^Baki ojuioyi, and a Bishop of
Thmoui was present both at the Council of Nice and the Council
times
to
possess
a
bishop
of
its
own.
1
of Ephesus.
Finally,
we have
to note that
as a personification of the wind,
of heaven,
and
the light of the
several places in
a
ram
;
Khnemu
form of Shu,
as a
and atmosphere, and the supporter
Sun and Moon, was worshipped
Upper Egypt and
at
under the form of
in Heliopolis
the centre of his worship at this last-named place was
Het-Benben, or the " House of the Obelisk."
absorbed the attributes of Tern,
maker
i.e.,
of the universe
and he was
At
Latopolis he
identified with
and creator of the gods
;
Nu, the
similarly,
he was
regarded as a form of Ptah and of Ptah-Tanen, and his female
counterparts were Menhit, Sekhet, and Tefnut.
In a
hymn which
Esna he is called, " The
" prop of heaven who hath spread out the same with his hands," and
the sky is said to rest upon his head whilst the earth beareth up his
feet.
He is the creator of heaven and earth and of all that therein
is, and the maker of whatsoever is
he formed the company of the
gods, and he made man upon his potter's wheel.
He is the One
god, the source from which sprang the regions on high, the
is
inscribed on the walls of the temple of
;
primeval architect, the maker of the
stars,
the creator of the gods,
who was never born, and the begetter or maker of
whom no man can understand or comprehend.
the powers and attributes
La GeograpMe
of Ptah.
Among
being,
other
him naturally
passages in the inscriptions at Esna ascribe to
2
own
Many
his
all
several interesting
1
Amelinean,
2
For the enumeration of several of them see Brugsch,
de I'HJgypte, p. 501.
Religion, p. 504.
KHNEMU-SHU
addresses to the god
may be mentioned
67
that wherein
it
is
"
Thou hast raised up heaven to be a dwelling-place for thy
"and thou didst make the great deep that it might serve
" hiding-place for thy body."
Khnemu-Shu absorbed
Finally,
it
may
said,
soul,
as a
be noted that as
the attributes of Nu, Ra, Ptab, Thoth,
etc.,
so also several great goddesses, besides those already mentioned,
were identified with his female counterparts,
Nebuut,
etc.
e.g.,
Nut, Net (Neith),
68
(
)
CHAPTER
ATEN,
N
I
be
THE GOD AND DISK OF THE SUN
(]*£*,
Sun-gods of Egypt and with their
connexion with the
various forms which were worshipped in that country must
considered the meagre facts which
who appears
and the
to
all
we
possess concerning
have represented both the god or
The
known about him under
origin of this
solar disk itself.
and nearly
is
IV
that
is
god
Aten,
spirit of the sun,
is
wholly obscure,
the Middle Empire
that he was some small provincial form of the Sun-god which
was worshipped
Heliopolis,
and
in Heliopolis
in one of the little
it is
itself.
towns in the neighbourhood of
possible that a temple
It is idle to
was
honour
built in his
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
no information on the subject. Under the
XVIIIth Dynasty, and especially during the reigns of Amenhetep III. and his son Amen-hetep IV., he was made to usurp all
Dynasty give us
the
and attributes
titles
Ra-Heru-khuti,
Horus,
of the ancient solar gods of
etc.,
originally belonged
to
Booh of
which
the
Dead,
him.
is
but
it
Egypt, Ra,
does not follow that they
In the Theban Recension of the
based upon the Heliopolitan,
— " Thou,
we
Aten mentioned by the deceased thus
Ra,
" shinest from the horizon of heaven, and Aten is adored when he
" resteth (or setteth) upon this mountain to give life to the two
find
:
"lands."
1
Hunefer says to Ra, "Hail, Aten, thou lord of beams
" of light, [when] thou shinest all faces
(i.e.,
everybody)
See my Chapters of Coming Forth by Day (Translation), p. 7
passages which follow see the Vocabulary, s.v. aten, p. 48.
1
;
live
"
;
for the
ATEN WORSHIP
Nekht says
Ra, "
thou beautiful being, thou dost renew
make thyself young again under the form of Aten "
to
" thyself and
69
;
Ani says to Ra, "Thou turnest thy face towards the Underworld,
" and thou makest the earth to shine like fine copper.
The dead
" rise
" face
up
to see thee, they breathe the air
when Aten
shineth in the horizon
" before thee that I
"
may
and they look upon thv
" .... I have come
"
;
be with thee to behold thy Aten daily; "
thou who art in thine Egg, who shinest from thy Aten," etc.
These passages show that Aten, at the time when the hymns
from which they are taken were composed, was regarded as the
material body of the sun wherein dwelt the god Ra, and that he
represented merely the solar disk and was the visible
emblem of
In later times, owing to protection afforded
the great Sun-god.
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
to
the Hyksos,
Amen,
the local god of Thebes, as the god of the
victorious princes of that city,
became the head
endowed his shrine with
hood with a lavish hand.
and gave
possessions,
In spite of
company of
XVIIIth Dynasty
of the
the gods of Egypt, and the early kings of the
gifts to his priest-
however, some of these
this,
kings maintained an affection for the forms of the Sun-god which
were worshipped at Heliopolis, and Thothmes IV.,
it
will
be
remembered, dug out the Sphinx from the sand which had buried
him and
his temple,
and restored the worship of Ra-Harmachis,
and he was not the only monarch who viewed with dismay the
great and growing power of the priests of
Amen-Ra, the " king
of
the gods" at Thebes.
Amen-hetep
III.,
the son of Thothmes IV., held the same
views as his father in this respect, and he was, apparently, urged to
give effect to
M%
~^\
who was
,
in
them by
\\
()(H
J
and Thuau, s=> v\
ft
v\ J)
,
,
the daughter of Iuaa,
who was
a foreigner and
no way connected with the royal house of Egypt.
Having married
of Tcharu,
his wife Thi, f
—3^
this lady,
v\
)
he gave her as dowry the frontier city
©, and her natural
ability,
coupled with the
AND AMEN-HETEP
THI
70
made her
favour of her husband,
III.
chief of all the royal wives,
and a
great power in the affairs of the government of the country.
It
has been thought by some that she was a native of the country near
was a votary of Aten,
but be that as it may, she appears to have supported the king in
At an
his determination to encourage the worship of this god.
Heliopolis,
and
it is
possible that she herself
early period in his reign he built a temple in
Memphis, and
later
sanctuary of Amen-Ra, the priests of
less to resist
his marriage
of
Aten illumining the names
with Thi, Amen-hetep
Tcha.ru, a lake,
of course, power-
he sailed over
the " Beauties of
festival
it
of
Soon
after
Khu-en-Aten and his family.
III.
dug, in his wife's city of
by 1000 feet broad,
when the water was allowed to flow
which was about 6000
and on the day of the
it,
whom were,
the will of such an active and able king.
The beams
into
honour of Aten at
he built one at Thebes, quite close to the great
1
feet long
in a boat called " Aten-neferu,"
(j
"^
T
IT,
Aten " the name of the boat is a clear proof
of his devotion to the god Aten.
Amen-hetep IV., the son of
Amen-hetep III. by the foreign lady Thi, not only held the
religious views of his father, but held them very strongly, and his
i.e.,
1
its
(T\
^^
"~-a
breadth 600 cubits."
;
« U ^=—
s>~-£> <o<a,
i.e.,
"its length 3600 cubits,
AMEN-HETEP
(KHU-EN-ATEN)
IV.
71
shows that he must have been from his youth up an adherent
of the worship of Aten it is supposed, and with much probability,
life
;
that the intensity of his love for
Aten and
Amen-Ra
his hatred for
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,
few years of his reign he followed the example of
the earlier kings of his dynasty, and lived at Thebes, where he no
and
for the first
doubt ruled according to his mother's wishes
sacrifices to
Amen-Ra
he offered up
and was, outwardly
god, whose name formed a part
at least, a loyal servant of this
of his
name
as
We may note
" son of the Sun."
he had adopted on
;
at the appointed seasons,
in passing, that
his accession to the throne the title " Hio-h-
" priest of Ra-Heru-khuti, the exalted one in the horizon, in his
"name
of
Shu who
c
is
in
Aten,"
]
.s
*—
_§^
[3
_p
O
£=
(j
xv
y u
mmm t\§
"g*, which
is
^jf
—
,
<£h
,
—
a clear proof that
he was not only a worshipper of Ra-Harmachis, another of the
forms of the Sun-god of Heliopolis, but also that he endorsed the
views and held the opinions of the old
Heliopolis,
College of Priests at
which made Shu to be the creator of the gods, and
which assigned the disk (Aten) to
Amen-hetep' s
titles as
1
him
for
a
dwelling-place.
lord of the shrines of the cities of Nekhebet
Horus of gold 2 also prove his devotion
to a Sun-god of the South whose attributes were the same as the
Sun-god of Heliopolis. During the early years of his reign at
and Uatchet, and
as the
Thebes he built a massive Benben,
Rii-Harmachis at Thebes, and
it
is
"vww
J
J
}
m
honour of
probable that he took the
opportunity of restoring or enlarging the temple of Aten which
had been built by his father at the same time we find that he
worshipped both Amen and Aten, the former in his official position
;
as king,
and the
latter in his private capacity.
1^\
I
It was,
however,
THE CITY KHUT-ATEN
72
impossible for the priests of
the
new god Aten and
Amen-Ra
to tolerate the presence of
worship in Thebes, and the relations
his
between the king and that powerful body soon became strained.
On the one hand the king asserted the superiority of Aten over
Amen-Ra
every god, and on the other the priests declared that
was the king of the gods.
of the social
As, however,
and
of Thebes,
life
his
Amen-Ra was
the centre
and their
priests
relatives
number the best and greatest families of
it came to pass that the king found himself and
Aten wholly unsupported by the great mass of
included in their
the
capital city,
the
worship of
its
population, whose sympathies were with the old religion of Thebes,
and by those who gained their living in connexion with the
worship of Amen-Ra. The king soon realized that residence in
Thebes was becoming impossible, and in the
bank of the Nile, near
marked to-day by the Arab villages of Haggi
he began to build a
a place which
is
Kandil and Tell
new
year of his reign
fifth
el-
capital
Amarna
;
on the
east
he planned that
it
should include
a great temple to Aten, a palace for the king, and houses for
all
those
who were
attached to the worship of Aten and were
prepared to follow their king there.
Whilst the new capital was building the dispute between the
king and the priests of
Amen-Ra became more
severe,
and matters
were much aggravated by Amen-hetep IV. when he promulgated
name of Amen and his figure from
every monument in Egypt. At length the king left Thebes and
took up his abode in his new capital, which he called " Khutthe edict for obliterating the
Aten,"
^
a^a,
i.e.,
" Horizon of Aten,"
and
as a si«:n of the
entire severance of his connexion with the traditions of his house
in respect of
called
Amen-Ra he
discarded his
himself Khut-en-Aten
(^>J
name
—
(j
"
~g*l,
Amen-hetep
i.e.,
"
and
"Glory
of
or, " Spirit of
Aten." At the same time he changed his
Horus name of " Exalted One of the double plumes " to " Mighty
Bull, beloved of Aten " (or, lover of Aten), and he adopted as lord
of the shrines of Nekhebet and Uatchet the title of " Mighty one
Aten,"
of sovereignty in Khut-Aten,"
himself, " Exalter of the
name
and as the Horus of gold he styled
of Aten."
The temple
of
Aten
at
;
ATEN WORSHIP
Khut-Aten was,
M
AAAAAA
"
the Obelisk
it
;
and offerings were
many
but no
laid,
up on them.
The high-priest
high-priest of
Ra
and
in
many
at
king
Het Benben,
respects the
scale,
of
but was never
whereon incense was burnt
any kind were offered
sacrifices of
Aten assumed
of
Ur-maau,
^*
the title of the
~p
"v\
>>
^j
?
new worship was
of the old forms
carried on at Khutand ceremonies of the
priesthood
Heliopolitan
the
occasions
stated
altars
Heliopolis,
Aten by means of many
on
called
was begun on a very large
contained
It
finished.
Heliopolis,
at
name which probably means "House
a
J
J]
that
like
^
73
himself
officiated.
The worship of Aten as
understood
by Amenhetep IV. was, however,
a
very
from
thing
different
the
wor-
ancient
ship of Aten, for whereas
that
was
tolerant
the
new worship was
not.
from the
It is
clear
liefs
which
found
have
the
in
re-
been
city
of
Khut-Aten
that
was regarded
as the giver
Aten
Amcn-hetep IV. and
his
Wife adoring Aten.
and the source of all life on this earth, and that his symbols
were the heat and light of the sun which vivified and nourished
all creation.
Aten was also the one physical body of the Sun, and
of
life,
the creed of
Aten ascribed
oneness, of which
being
so,
the
new
it
to the
god a monotheistic character or
denied the existence in any other god.
This
religion could neither absorb nor be absorbed
any other;
similarly,
the other
gods of Egypt, because he had
by
Aten could neither absorb nor be absorbed by
nothing in
common
Attempts have been made to prove that the Aten
worship resembled that of the monotheistic worship of the
with them.
Hebrews, and to show that Aten
is
only another form of the
name
HYMN TO ATEN
74
Adon,
"a
Sams
i.e.,
the Phoenician god
i*TN,
but as far as can be seen
;
whom
now
the Greeks
the worship of
knew
as
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
anywhere.
religion
In so far as
rejected
it
was monotheistic, but
to judge
the power and works of Aten,
it
all
other gods, the
by the
it
Aten
texts which describe
contained no doctrines on the
unity or oneness of Aten similar to those which are found in the
Amen-hetep IV. seated on
hymns
to Ra,
with which
in the
to
and none of the beautiful ideas about the future
we
Book of
The
Aten
are familiar from the
the
hymns and
life,
other compositions
Dead.
chief source of our
is
his throne beneath the Disk.
knowledge of the attributes ascribed
obtained from the
hymns
to this
god which Amen-
hetep IV. caused to be inscribed
on his monuments, and from
one of them which has twice been published in recent years we
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
75
i
The hymn
obtain the following extracts.
words
"
prefaced by these
is
:
A
1.
" springeth
hymn
up
praise
of
to
Heru-khuti (Harmachis), who
joyfully in the horizon in his
" in the Disk,'
and who liveth
ever and for
for
" Living One, the Great One, he
name
who
'
[celebrated] in the thirty
is
" year festival, the lord of the orbit (0
Shu who is
ever, Aten the
of
"^1
of the sun, the lord
" of the sun, the lord of heaven, the lord of earth, the lord of the
"
House of Aten in the city of Khut-Aten, 2. by the king of the
" South and of the North, who liveth by Maat, the Lord of the Two
" Lands, f Nefer-kheperu-Ra-ua-en-RajL 1 the son of the Sun,
" liveth
by Maat, the lord of crowns, f Khu-en-Aten
" in the duration of his
" the
'*
Lady
of the
life,
Two
He
(i.e.,
the king)
'
'
"
'
eastern horizon thou
fillest
"
'
art beautiful to see,
and art great, and art
thou Aten, who hadst
beautiful in the horizon of heaven, 5.
thine existence in primeval time.
'
When
6.
thou
like crystal,
"
'
high above the earth.
'
even every land which thou hast made.
"
'
and thou bringest [thyself] unto each of them,
"
'
bindest
"
'
Thy beams
8.
western horizon the earth
"'is
'
'
7.
thou
and art
of light embrace the lands,
9.
Thou
art as Ra,
10.
and thou
them with thy love. 11. Thou art remote, but thy beams
are upon the earth.
12. So long as thou art in the heavens day
"' shall follow in thy footsteps.
"
risest in the
every land with thy beauties,
"
"
great
The hymn proper
4.
Thy rising is
saith,
"
'
is
Lands, f Nefert-iti, Nefer-neferu-Aten
"
u
who
and by his great royal wife, his darling,
3.
strong one for ever."
the living one, the
begins after the words, "
2
J,
who
dead.
15. their
and no
1
These
14.
They
lie
is
13.
When
in darkness,
down and
thou
and
is
settest in
like a
sleep in their
the
being that
habitations,
heads are covered up, and their nostrils are stopped,
man
can see his neighbour,
titles
mean something
like,
16.
and
all
their goods
and
" Beauty of the creations of Ra, tbe only
one of Ra."
" Glory of Aten."
-
I.e.,
3
The proper name
of Aten."
is
Nefert-iti,
and her
title
means " Beauty
of the beanties
HYMN TO ATEN
76
"
'
"
'
"
'
"
'
"
'
away from under their heads without
lion cometh forth from his den,
Every
their knowing it.
17.
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.
"
may be
possessions
When
carried
thou
when thy beams
risest in the
shine forth
it is
horizon the earth lightens, and
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
wash themselves,
apparel, 25. and they lift up
them up,
" and they array themselves in their
24. they
" 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
" green herb put forth their leaves and flowers.
" fly out of their nests,
and the
trees
The
29.
and their wings praise thy Ka
birds
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
when thou risest.
the river likewise,
The
34.
fish in
33. for thy path
opened
is
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
" 38.
"
in
the body of his mother.
Thou makest him to keep silent so
thou art a nurse to him in the womb.
" that
it
may
that he cry not,
40.
vivify every part of his being.
Thou
41.
" forth from the belly, on the day wherein he
" openest his
" for
mouth
that he
may
is
39.
and
givest breath
When
he goeth
born,
42. thou
speak, 43. and thou providest
him whatsoever is necessary. 44. When the chick is in the
is making a sound within the shell,
45. thou givest
air inside it so that it may keep alive.
Thou
bringest it
46.
" the egg, and
"
it
" to perfection so that
" forth
" 48.
it
may
from the egg to
and as soon
as
it
split the eggshell,
proclaim that
it
is
47.
and
cometh
it
a perfect
hath come forth therefrom
it
chick,
runneth
!
HYMN TO ATEN
" about on
49.
feet.
its
How many
77
are the things which thou
" hast created
" 50. There were
"
"
had
when
rest.
in the face of the
51.
thou didst exist
Thou
by
One God, and
his
didst create the earth at thy will
52.
thyself,
and men and women, and
" beasts and cattle, and flocks of animals of every kind, 53. and
upon the earth and which goeth about on
its feet, 54. and everything which is in the air above and which
" flieth about with wings, 55. and the land of Syria and Nubia,
11
every thing which
is
"
Amen-hetep IV. and
his
Wife and Daughter.
and Egypt. 56. Thou settest every man in his place, 57. and
" thou makest for them whatsoever they need.
58. Thou pro" videst for every man that which he should have in his storehouse,
" and thou computest the measure of his life.
59. They speak in
"
" tongues which are different [from each other], 60. and their
" dispositions
(or
characteristics)
are
according to their skins.
" 61. Thou who canst discern hast made the difference between
" the dwellers in the desert to be discerned.
" Q2.
Thou
hast
made Hapi
(i.e.,
the Nile) in the Tuat, 63. and
HYMN TO ATEN
78
" thou bringest
him on according
" beings to live,
inasmuch
64.
" with them.
Thou
66.
thou hast made them for
as
thou who art the lord of
"65.
thy will to make rational
to
of them,
all
thyself,
and who dost remain
art the lord of every (?) land,
and thou
Aten of the day, and art
"shinest upon them, 67. thou
" revered in every foreign land (?), 68. and thou makest their
" lives.
69. Thou makest Hapi in heaven to come down to them,
art
" 70. and he
his rushing waters to flow over the hills like
maketh
"the great green
71.
sea.
and they spread themselves abroad
" and water the fields of the people in their villages.
" plans (or, counsels) are
"
"
Lord
all
"on
of eternity,
doubly beneficent.
and thou thyself
foreign peoples and
all
the
art the Nile in heaven,
and
all
Hapi
75.
Thy
art
the beasts on
their feet [through thee].
Thou
72.
73.
the hills
74.
go about
the Nile) cometh
(i.e.,
" 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
"
may
made the
seasons of the year so that they
Thou
" season fiery heat.
80.
" far extending that
thou mayest
" to look
"
by
made
cause the things which thou hast
" 79. the winter season bringeth
upon
thyself,
cold,
bring forth,
and the summer
hast created the heavens which are
rise therein
and mayest be able
which thou didst create when thou didst exist
all
81.
them
to
and thou dost
thy creations as the living
rise in
" Aten, 82. and thou dost rise, and dost shine, and dost depart on
" thy path,
Thou didst create
when thou didst exist
and dost return.
83.
" of created things in thyself
[the forms]
alone.
84.
" Cities, towns, villages and hamlets, roads and river[s], 85. from
" these every eye looketh
upon
thee,
" the day and art above the earth.
" that
"
which existeth in thine Eye.
Thou
art in
my
heart,
90.
" be wise
88
89.
and none knoweth thee except thy
" son f Nefer-kheperu-Ra-ua-en-Ra
91.
and thou makest him to
J,
and understanding through thy counsels and through
" thy strength.
" hast
thou art the Aten of
Thou journeyest through
86. for
87.
92.
made them
The earth
(i.e.,
those in
is
in thy hand,
it).
93.
When
inasmuch as thou
thou
risest
man-
HYMN TO ATEN
" kind live
;
and when thou
79
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
grow
from the time when thou
thou makest
"98
" of the earth,
to
and thou didst
99.
" proceeded from thy members."
raise
the kino-.
for
didst lay the foundations
them up
for thy son
[Here follow two
lines
who
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
are wanting.
There
Sebau, and Nak,
eastern horizon
;
is
hymns
no mention of enemies or of the
to sun-gods
fiends,
who were overcome by Ra when he rose
no reference is made to Khepera, or
Apep,
in the
to
the
which Thoth and Maat were believed to render to him
daily
and the frequent allusions to the Matet and Sektet Boats
in which Ra was thought to make his journey over the sky are
services
;
The
myths which had grown up about Ra
are ignored, and the priests of Aten proclaimed with no uncertain
voice the unity of their god in terms which provoked the priests
of Amen to wrath.
Aten had existed for ever, they said, he was
beautiful, glorious, and self-existent, he had created the sun and
his path, and heaven, and earth, and every living being and thing
wholly omitted.
therein,
old
and he maintained the
life
in
man and
beast,
and fed
all
creatures according to his plans, and he determined the duration
of
their
Everything
life.
depended upon him
came
from Aten, and
everything
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
characteristic of
Thebes
;
it
it
of Aten, and
it
was, manifestly, this
which made the king and
his
god detested at
accounts for the fact that Amen-hetep IV.
necessary to build a
new
capital for himself
supplies us with the reason
why he
and
felt it to
his
be
god, and
did not settle in one of the
ATEN WORSHIP
80
ancient religious centres of his kingdom.
as
We
should expect that,
he styled himself the high-priest of Heru-khuti
(i.e.,
Harmachis),
he would have taken up his abode in Memphis or Heliopolis,
where
this
god was greatly honoured, but
he did not, we are
as
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
another
presence of
god,
less
still
other
of
must have been of the nature of
gods, and that that something
monotheism.
Now
although the
hymn
quoted above gives us an idea of the
views held by Amen-hetep IV.
Aten,
it is
and
impossible to gather from
it
his
adherents concerning
any very
precise imforma-
tion about the details of the belief or doctrine of Aten, but
it is
was of a sensuous character, and
Incense was burnt freely several times
clear that in practice the religion
eminently materialistic.
in the day,
and the hymns sung
to
Aten were accompanied by the
sounds of the music of harps and other instruments, and the people
vied with each other in bringing gifts of fruit, and flowers, and
garden produce to lay on the altars which were never drenched
with the blood of animals offered up for
sacrifice.
The worship of
Aten was of a joyous character, and the surroundings among
which it was carried on were bright and cheerful. The mural
decorations in the temple were different from those of the older
temples of Egypt, for they were
and they were painted
in
less
severe and less conventional,
colours;
lively
employed by Amen-hetep IV. threw
off
in
many
new
colours,
wished to represent.
the
artists
of the old trammels
of their profession, and indulged themselves in
forms,
fact,
new
designs,
new
and new treatment of the subjects which they
We may
see
from the remains of their wall
decorations that the artists of the city of
great step in advance, that
is
Khut-Aten made one
to say, they introduced shading into
and
it is greatly to be regretted that it was retraced
was only during the reign of Amen-hetep IV. that the
Egyptian artist ever showed that he understood the effects of light
and shade in his work. The texts and inscriptions which were
their painting,
later
;
it
placed upon the walls relate to
the
glory
and
majesty and
beneficence of Aten, and everywhere are seen representations of
G
ATEN WORSHIP
the visible
is
emblem
The form
of the god.
81
which he
in
depicted
is
that of the solar disk, from which proceed rays, the ends of
which terminate
hands wherein are the emblems of
in
and sovereignty, 0; in the
and
bas-reliefs
frescoes
we
life,
¥•>
see these
human-handed rays shining upon the king, and his queen and
family, and upon the cartouches containing the names of himself
and of
scenes
his
that the sun
is
The simple
queen Nefert-ith.
is
the source of
interpretation of such
all
and of everything
life
upon earth, but it is probable that the so-called
Aten heresy was in some way founded upon the views which the
Atenites held about this method of representing their god.
Be
this as it may, Amen-hetep IV. loved to be depicted with the
human-handed rays falling upon him, and whatever his doctrines
of Aten were he preached them with all the enthusiasm of an
Oriental fanatic, and on special occasions he himself officiated as
high-priest of the cult.
The wisdom of his policy is open to
doubt, but there is no reason for regarding him as anything but
an earnest and honest propagandist of a new creed.
Now, as the king changed his religion and his name, so he
which supports
it
own form and
also caused his
reliefs
figure
when
represented in bas-
In the earlier monuments of his reign he
to be changed.
others
of
but at
ancestors,
his
Tell
characteristics are entirely different.
a very high,
aquiline nose, a thin,
and
head
his
and
narrow,
is
set
It
is
many
impossible
be permitted
to
el-Amarna his physical
Here he is portrayed with
forehead,
a
sharp,
large,
weak mouth, and a large projecting chin,
upon a long and extremely slender neck
;
his chest is rounded, his
broad, and in
receding
is
father and of
depicted as possessing the typical features of his
stomach
inflated, his thighs are large
respects his figure resembles that of a
that
approved of them, and
in
it
is
bas-reliefs
clear
in
city
his
that he
woman.
the king would
such representations of
appear
and
did
unless
approve,
he
and
that his officials understood that he approved of this treatment
of his
person at the hands of sculptors and
high
of the
manner.
II
officials
Still,
—
some
artists,
for
some
were themselves represented in the same
of
the
drawings of
the
king
must be
;
AMEN-HETEP
82
IV.
regarded as caricatures, but whether
cannot be
intentional
or
otherwise
said.
For a few years Amen-hetep IV. led a life of great happiness
and enjoyment in his new capital, and his whole time seems to
have been passed in adorning it with handsome buildings, fine
and large gardens filled Avith trees and plants of every
kind he appears to have bestowed gifts Avith a lavish hand upon
his favourites, who it must be admitted, were his officials who
sculptures,
;
Life at Khut-Aten
seconded his wishes and gave effect to them.
was joyous, and there is no evidence that men troubled
themselves with thoughts about death or the kingdom of Osiris
if
they did, they made no mention of them in their hymns and
inscriptions.
On
the
abolish
hand Amen-hetep IV. did not, or could
characteristic funeral customs and beliefs of
the other
not,
his
country, and the tombs of the adherents of Aten bear witness
The king caused a tomb to be hewn out of the rock
the fact.
the mountains near the town, on
its
eastern side, and
discovered in 1892 by the natives, the
when
it
to
in
contained,
things which
are
The sarcophagus
usually found in tombs of men of high rank.
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
Amen-hetep IV.
The body of the king must have been mummified, and on it must
have been laid the same classes of amulets that are found on the
faience
royal
is
mummies
figures
the
which
were
so characteristic of the reign of
Portions of several granite ushabtiu
at Thebes.
also found, a fact
which shows that those who buried
king assumed he would enjoy a somewhat material
life
Sekhet-hetepet and Sekhet-Aarru in the kingdom of Osiris.
in
That
Amen-hetep IV. thought little about his death and burial is proved
by the state of his tomb, which shows that he made no attempt to
prepare it for the reception of his body when the need should
arise.
This
daughter
is
the more strange because he had caused his eldest
A ten-merit,
he must have
f\
^^
known from
"^x.
(1 (1
<=>
Jj
,
to be buried in
it,
and
sad experience what great preparations
AMEN-HETEP
IV.
83
had to be made, and what complicated ceremonies had to be performed when a royal personage was laid to rest. The tombs of
adherents
the
Aten are very disappointing
of
though they possess an interest peculiar
scenes painted on their walls
it is
to
many ways,
themselves.
From the
in
possible to obtain an idea of the
class of buildings which existed in the city of Khut-Aten, and of
the arrangements of
and gardens, and of the
manner
in which the various members of the royal family moved about
among the people. The king's tomb was never finished, and the
remains of the greater number of the paintings on its walls show
that they were executed not for him but for his eldest daughter,
who
its streets
has already been mentioned
;
free
the chief subject chosen for
is the worship of Aten, and both the scenes and the
accompanying them represented that the god was adored by
illustration
texts
every nation in the world.
It
is,
unfortunately, not
died, but he
known how
old the king was
when he
must have been a comparatively young man, and
reign could not have been so long as twenty years.
twelve years of
it
In the ten or
which he lived at Khut-Aten he devoted himself
entirely to the building of his
new
capital
and the development of
the cult of Aten, and meanwhile the general condition of
was going from bad
in Syria
his
to worse, the governors of
Egypt
Egyptian possessions
and Palestine were quarrelling among themselves, strong
and resolute rebels had risen up in many parts of these countries,
and over and above all this the infuriated jDriesthood of Anien-Ra
were watching for an opportunity to restore the national god to his
upon the throne a king who would
forward the interests of their brotherhood.
This opportunity came
with the death of Amen-hetep IV., when Tut-ankh-Amen, a son of
Amen-hetep III. by a concubine, ascended the throne he married
a daughter of Amen-hetep IV., who was called Ankh-s- en-pa- Aten,
but she changed her name into Ankh-s-en-Amen, and both the new
king and queen were worshippers of the great god of Thebes.
Tut-ankh-Amen at once began to restore the name and figure of
Amen which his father-in-law had cut out from the monuments,
and began to build at Thebes very soon after his accession he
came ito terms with the priests of Amen, and in due course
proper place, and to
set
;
;
;
AMEN-HETEP
84
removed
his court to the old capital.
IV.
On
the death of Tut-ankh-
Amen, a "superintendent of the whole stud of Pharaoh" of the
name of Ai ascended the throne by virtue of his marriage with
some way related to the family of Amen-hetep IV.
before Ai became king he was a follower of Aten, and built himself a tomb at Khut-Aten, which was ornamented after the manner
of those of the adherents of this god, but as soon as he had taken
Thi,
who was
in
abode at Thebes and begun to reign over Egypt he built
another tomb in the Valley of the Tombs of the Kings at Thebes.
up
his
The decoration of the sarcophagus which he placed in the
latter tomb makes it quite certain that when he made it he had
rejected the cult of Aten, and that he was, at all events outwardly,
Amen-Ra. On the death of Ai several
the throne rose up in Egypt, and a period of anarchy
a loyal follower of the god
pretenders to
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
Khut-Aten declined rapidly, and as soon as the period of
anarchy which followed their reigns began its population left it,
the artists and worklittle by little, and its downfall was assured
men of all kinds who had obtained work there under Amen-hetep
found their occupation gone, and they departed to Thebes and the
Under the reign of Heru-emother cities whence they had come.
heb the decay of the city advanced and it became generally
deserted, and very soon after men came from far and near to carry
city
;
off,
for building purposes,
the beautiful white limestone blocks
which were in the temple and houses.
Heru-em-heb was the
nominee of the priests of Amen-Ra, and he used all his power and
influence to stamp out every trace of the worship of Aten, and
succeeded.
Thus Amen-Ra conquered Aten, Thebes once more
became the
capital of Egypt, the priests of
Amen
regained their
ascendancy, and in less than twenty-five years after the death of
Amen-hetep IV. his city was deserted, the sanctuary of his god
was desecrated, his followers were scattered, and his enemies were
in undisputed possession of the country.
—
,
85
(
)
CHAPTER
V
THE GREAT COMPANY OF THE GODS OF
HELIOPOLIS
A
PERUSAL
Pyramid Texts
of the
reveals the fact that the
priests of Heliopolis believed in the existence of three
companies of gods, and that to each company they assigned at
least nine
gods
twelve, or
more gods.
a
|
,
Osiris,
Anubis,
Thoth,
,
company contained
Ra-Tem, wherein are
to
^J? ^
and Nephthys,
a
cases
find
mentioned
Set
if.)
and Her-hepes,
Isis,
and
eleven,
we
In the text of Unas (line 222
of addresses
series
*
in certain
;
Usert,
^%, ~^'
E
JJ
,
'
anc^
I
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-
and Horus, i.e., in all ten
In the next section but one of the same king's text (line 240 f.)
hepes, Osiris, Isis, Thoth, Anubis, Usert,
gods.
the Great
I.Tem,
5.
9.
Company
^.
Nut, °.
Thoth,
2.
Poa^.
Shu,
6.
i
Isis,
.
7.
3.
Tefnut, gfL.
Set, >$_j.
8.
4.
Seb,
:
1g*J.
Nephthys,
Here again we have ten gods
Horus, v^.
10.
>^.
a
of the gods of Heliopolis are declared to be
assigned to the divine company, but curiously enough the
name
Osiris, one of the most important of the gods,
Follow-
is
omitted.
ing these ten names comes an address to the " Great
^^,
c
the
Gods,"
whose
names we
the gods
(line 665),
of the gods
who
have
who
are in
which clearly
In
mentioned.
text
of Pepi
are declared to form " the Great
Annu"
are:
—
1.
Tem.
2.
Shu.
of
the gods
to
refers
the
Company
of
II.
Company
Tefnut.
3.
c
4.
Seb.
5.
Nut.
6.
Osiris.
7.
Isis.
8.
Set,
[1
,
and
9.
GODS OF HELIOPOLIS
86
^] and they are
Nephthys,
,
who
called the " offspring of Tern,
when he gave them birth in your name of
" Nine.'
A few lines lower down the king makes a petition to
"
the
Great Company of the gods who are in Annu," and he
"
made wide
'
'
his heart
51
includes in
the names of Tem, Shu, Tefnut, Seb, Nut, Osiris,
it
Osiris-Khent-Amenti, Set of Ombos,
Maati,
3
and Uatchet
may
Heliopolis
passages in the
eighteen
Mer-en-Ra,
Company
Khent-
of the gods of
or twelve gods.
453,
who
mentioned
are
allusion
is
are at the
these, clearly, include the
who
2
of Edfu, Ra,
In several
Pyramid Texts two groups or companies of gods,
line
" eighteen gods
thus the Great
;
contain either nine
number,
in
Heru
Great
thus
;
made
in
the
to
the
text
"very
of
great
head of the Souls of Annu," but
Company and
the Little Company,
are addressed on behalf of the deceased in the text of Unas,
lines 251, 252.
The
triple
Company
to
which allusion
nmninmrnmnmrn
bably supposed to include the
heaven, the Little
Company
is
sometimes made,
t ^> «Great Company
<
^
many
*--
of the gods of
of the gods of earth, and the
of the gods of the Underworld, but from
*-
Company
passages
it
is
evident that the Great and Little Companies represented to the
Egyptian, for
all
practical purposes, the
he attempted to worship.
The
whole of the gods
whom
priests of the provincial cities
and
towns adopted by degrees the more important of the views of the
Heliopolitan priesthood concerning the Egyptian cosmogony and
theogony, and as they were able to identify their local gods with
Temu, or Ra-Tem, the head of the Heliopolitan Company of gods,
and with the members of his company to whom their attributes
were most akin, no serious opposition appears to have been offered
by them to the tenets of the great religious centre of
The priests of this city were prudent enough to include
Heliopolis.
as forms of
the gods of their divine companies the great ancient gods and
goddesses of the South and the North, as well as a
/www
/WWW /WWW
number
of
—
TEM, SHU, TEFNUT
87
lesser gods whose worship was quite local, and in this way they
succeeded in causing their doctrines to be accepted throughout the
length and breadth of Egypt, and there is no doubt that the great
theological system of Thebes under the Middle
and
New
was based entirely upon that of Heliopolis.
We
have now to
describe the attributes of the gods of the Great
for convenience
may
ac
Tem *
1.
of
Company, which
folio win «
be assumed to consist of the
Tern, Shu, Tefnut, Seb, Nut, Osiris, Isis, Set,
Empires
:
and Nephthys.
or
,
Tem was a form of the Sun-god, and was the great local god
Annu, and the head of the company of gods of that place. His
name
is
connected
"
tar _M* _B^
was regarded
an end,
in the
i.e.,
}
'
with
com pl e
to ^ e
as the
the
root
W
tem,
" to
t\
or temem,
•
,
make an end
of,"
and he
form of the Sun-god which brought the day to
He
as the evening or night sun.
human
^^
The
form.
attributes of the
is
always depicted
god have been already
described in the section which treats of the forms of the Sun-
god Ra.
2.SHn,p
3.
m ^,orp^,orP!jy,orQ[y.
Tefnut,
Shu and
f- |.
his female counterpart
Tefnut may be considered
together, because they are usually mentioned together, at all events
The name Shu appears
in the texts of the later periods.
derived
from
the
empty," and the
root
like,
parched,
withered,
and the name Tefnut must be connected
C±
with the root
G@jR, "dry,
shu,
to be
jJ~rfD
f
tef,
be moist," and the like
;
/WWW
a^ww
^^j-^j
?
thus
or
teftef,
/WW\A
^^ww,
"to
spit,
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
—
SHU AND TEFNUT
88
The
manifest in various forms.
the gods
is
oldest legend about the origin of
contained in the text of Pepi
I.,
wherein
it
said
is
upon a time Tern went to the city of Annu and
that he there produced from his own body by the irregular means
In this crude
of masturbation his two children Shu and Tefhut.
form the myth is probably of Libyan origin, and it suggests that its
465) that once
(line
inventors were in a semi-savage, or perhaps wholly savage, state
when
it
was
seen, the
promulgated.
first
In later times, as
we have
already
Egyptians appear to have rejected certain of the details
some
of the myth, or to have felt
Shu
difficulty in believing that
and Tefhut were begotten and conceived and brought forth by
Tern,
and they therefore assumed that his shadow,
acted the part of wife to
Iusaaset was his wife.
The
him
;
Ti, hhaibit,
another view was that the goddess
1
old ideas about the origin of the twin gods, however,
maintained their position in the minds of the Egyptians, and
we
them categorically expressed in some of the hymns addressed
to Amen-Ra, who under the New Empire was identified with Tern,
just as at an earlier period Ra was identified with the same god.
2
In two hymns quoted by Brugsch we have the following
"
Amen-Ra, the gods have gone forth from thee. What flowed
" forth from thee became Shu, and that which was emitted by thee
" became Tefhut
thou didst create the nine gods at the beginning
" of all things, and thou wast the Lion-god of the Twin Lion-gods,"
find
:
;
Q
_2i£ J] fiZj
J\ nj
i
Shu and Tefnut, who
several passages.
1
4
are mentioned in the
J\
I
\h
J\
f^\
v\
of
the goddess Iusaaset,
La
Mythologies Hgyptienne, p. 247.
Religion, p. 422.
h (1(1
the
hymn
In the second
to
In the passage referred to the opening words
pleasure in himself,"
2
The Twin Lion-gods
.
<jj
y
iu s«,
<>-=-
Booh of
the
Amen-Ra
are,
" Tern
it
Dead
is
came
in
said,
to take
and M. Maspero thinks that the name
M
,
may
3
be derived from them.
Brugsch, Beise,
see the list of passages given in
Dead, pp. 197, 198.
are, of course,
my
pi.
26,
1.
See
26.
Vocabulary to the Boole of
The God SHU.
SHU AND TEFNUT
"
Thou
One God, who
art the
89
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
said to
sb *\\
who
are
have sprung into being from the drops of blood which
fell
Taste and Feeling, Hu,
v\
8
and Sa,
Jn,
^
Jn,
from the phallus of Ra, and to have taken up their places among
who were
the gods
every day.
Shu
1
is
(Booh of Hip Dead, xvii. 62).
represented in the form of a
head one feather,
of the sign
name seems
Temu
and who were with
in the train of Ra,
is
\\
or two,
,
f)
[1]
,
or four,
and the use of
shu,
some
to indicate
desire
it
man who
tHjj.
wears upon his
the phonetic value
;
symbol of the god's
as the
on the part of the Egyptians to
connect the word shu, or shdu, "feather," with shu, "light, empty
dryness,"
space,
As
etc.
the
god
of
space
the
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
sunset,
at the place of sunrise,
it
and the other
and several porcelain figures exist
at the place of
which he
in
is
seen
kneeling upon one knee, in the act of lifting up with his two
hands the sky with the solar disk in
upon
feather he bears
his
it.
When Shu
wears no
head the figure of the hind-quarter of a
Jg), peh; in mythological scenes we find him both seated and
standing, aud he usually holds in one hand the sceptre j, and in
lion
the other •¥
In a picture given by Lanzone
.
hand a scorpion, a
left
goddess Tefnut
serpent,
2
he grasps in his
and a hawk-headed
sceptre.
represented in the form of a woman,
is
upon her head the
solar disk
encircled
by a
serpent,
The
who wears
and holds
in
her hands the sceptre I, and -r; she, however, often appears with
the head of a lioness, which
is
surmounted by a uraeus, and she
sometimes depicted in the form of a
1
AAA/WV
*^-_
Op.
4
'
1
I
tit., pi.
l—
J
386.
Xk*s*
Jl
"**
—
J\
'
W^fcX
Jfi^
A
I)
lioness.
/vwvv\
A^AAA
i
v<w
0\r"
JL
n
°
is
SHU
90
examination of the texts shows that Shu was a god of
An
or light personified,
lio-ht,
of the sun
by day, and
home was
the disk
it is
(J\
who made
himself manifest in the beams
in the light of the
^A
moon by
Viewed
of the sun.
night,
and
his
in this connexion
easy to understand the scene in which the god appears rising
up from behind the earth with the solar disk upon his head, and
In a text at Edfu
his hands supporting that upon which it rests.
is called Tauith,
Shu
creator
of
the
Bergmann,
published by
1
3
"
"J
is
made
and
,
to
to say, "
" he hath
him the king who caused the words
Thou
hast emitted
forth from
come
to be inscribed
/"^ dshesh) Shu, and
(!
thy mouth. ...
He
hath become a
and he hath brought for thee every good thing
" god,
he hath
;
and he hath emitted for thee in his name of Shu,
" the royal double.
He hath laboured for thee in these things,
" and he beareth up for thee heaven upon his head in his name
" of Shu, and Tauith giveth the strength of the body of heaven
" toiled for thee,
"in
his
name
" heaven with
" sky."
is
2
of Ptah.
his
He
beareth
up
express both
used to
"supporting," and
^or
^hee
hands in his name of Shu, the body of the
must be noted that the same word
It
fj
II
the
it is difficult
idea
dshesh,
of " pouring
^^ i>
[
out
"
and of
to reconcile these totally different
meanings unless we remember that it is that which Tern, or
Ra-Teni, has poured out which supports the heavens wherein
shines the
out
That which Tern, or Ra-Tem, has poured
the light, and light was declared to be the prop of the sky.
is
1
Sun-god.
Hieroglyphische Inschriften, Vienna, 1879,
pi. 42,
11.
1-4, 10, 11.
1,11
y ^f j^^ms**
/WW\A
CZ^i
/
li
*©<--=S(y®®-— VU*-^fl*>
^^
XO ^
~wwv
«K= f=,
<=Z
?
jl
-WW^
\
A}}
(JJXO
D
c^ji
The Goddess TEFNUT.
SHU
From
that
number
a
Shu was a
91
examined by Dr. Brugsch
of passages
personification of the rays
we
1
find
which came forth from
the eyes of Ra, and that he was the soul of the god Khnemu, the
god of Elephantine and of the First Cataract he also
represented the burning, fiery heat of the sun at noon, and the sun
great
;
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
Pneuma
in a higher sense,"
as the vital principle of
all
;
" spiritual
him with the
and thought that he might be regarded
living beings.
He was
certainly, like
Tem, thought to be the cool wind of the North, and the
dead were grateful to him for his breezes. Shu was, in fact, the
god of the space which is filled with the atmosphere, even as Ra
was the god of heaven, and Seb the god of the earth, and Osiris
From the Booh of the Dead (xvii. 16)
the god of the Underworld.
his father
we
learn that
Shu and Tefnut were supposed
soul between them, but that the
to possess but one
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.
in the
Underworld was
(xvii. 56),
of Tchesert
pillars of
Shu"
laid the foundations of the
house
called the
and Shu and Tefnut
The gate
"gate of the
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
We
Underworld which was known by the name of Anrut-f.
may
note in passing that Bebi,
or
J^_
J
^7^
,
jjj
Baba,
or
1^ JI "%* !^ QQ
J
$\
'
mm J), or Baba,
J J
^^J^^^
,
was *^ e nrst_Dorn son °f
J
or
(1
J
(1
Jj,
Babai,
Osiris.
According to Dr. Brugsch, Baba was personified in the form of
some Typhonic mythological animal, and was the god who presided
over the phallus
plants
;
the blood which
fell
from
his nose
which subsequently changed into cedars.
1
Beligion, p. 4:'d.
grew up
into
Dr. Pleyte has
.
SHU
92
rightly identified Bebi or
Baba with the Befiwv or
Befitova
of
and with the Bdfiw; of Hellanicus. 1
Bebon was a name of Typhon, i.e., Set, and that he was represented
by an animal is proved by the hieroglyphic form of his name,
Plutarch
(De
Iside,
§
62)
determined by the skin of an animal, J <^s J
In Chapter xxiii. the deceased prays that his " mouth
which
is
unclosed by
Shu with the
^^ W
may
be
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
as
\
(1 ,
the
and with Shu, but curiously enough, she seems
female counterpart of a god called Tefen,
to appear
*^.
.
The
passage reads, "
Tefen and Tefnet have weighed Unas, and the
Maat goddesses have hearkened, and Shu hath borne witness,"
In the Theban Recension of the Book of the Dead she is
etc.
"
mentioned a few times in connexion with Shu (Chapters
and she
exxx.,
etc.),
divine
company and the
is
xvii.,
one of the group of gods who form the
"
body and soul of Ra
" (cxl.
7),
but she
performs no service for the deceased beyond providing him with
breath.
She was originally a goddess of gentle rain and
soft
wind, but at a comparatively late period of Egyptian history she
was
Nehemauit at Hermopolis, with Menhit at
Memphis, and with Apsit in Nubia.
Unlike most of the gods of Egypt, Shu and Tefnut do not appear
identified with
Latopolis, with Sekhet in
1
Aeg. Zeitschrift, 1865,
p. 55.
SHU
to
have have had
them any
set apart for
but at the same time
93
special city or district,
were given to certain
titles
cities
which pre-
supposed some connexion between them and these gods.
Dendera was
called Per-Shu,
Magna
Apollinopolis
Y
($£$
J,
was
c~
=1
R @
T
,
"
i.e.,
House
of Shu,"
m
Hinu-en-Shu-nefer,
called
Thus
Q
(](j
and Edfu was the "Seat of Shu,"
jj(5^©, and
/WWW
Similarly, one portion of
Tefnut," or the "
r»
Tefnut in these
Aat
Dendera was known
cannot be
cities
said,
but
it
I
I
R
ga
{Be Nat. Animal,
lions in the
It
xii. § 7)
or
Shu and
of
very probable that
is
they were worshipped in their sanctuaries under the forms of
in this connexion it
x
.
Jl
House of
i^m^
statues
%1
I
as the "
^=^_r^^,
of Tefnut,"
Whether there were
av
° ©
of " Palace of Shu," Jrtl
Memphis bore the name
and
and
lions,
worthy of note that Aelian records
is
that the people of Heliopolis worshipped
temple of Helios.
has already been mentioned that Shu was the sky-bearer
and we may note in passing the interesting myth
which the Egyptians possessed about him in this capacity, and the
par
excellence,
explanation which
they gave of
According to the text which
Valley of the
Tombs
is
his
occupying
this
position.
found in the tomb of Seti
I.
in the
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
seditious
words against him, and the great god determined
He summoned
destroy them.
into his presence,
to
Hathor, Shu, Tefnut, Seb, and Nut
and having told them what men, who had pro-
ceeded from his eye, had been saying about him, he asked them
for their advice,
he had heard what the " first-born god
until
gods
and promised that he would not slay the rebels
"
had to say on the matter.
god Nu, 1
J
(1
t\
fl
%>
f%
&
,
"
and the " ancestor
In answer to this the first-born
advised him to
Hathor, "the eye of Ra," go forth and slay
men
let
;
Ra accepted
advice straightway, and Hathor went forth and slew
1
Brugscb, Did. Gdog.,
p. 776.
his daughter
all
the
mankind,
SEB
94
and when she returned Ra was well pleased with her.
this
Soon
after
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
her,
and to hold her up
it
he commanded Shu to be a support to
In the picture of the cow
in the sky.
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
cow became the four props of heaven at the four
and thus it came to pass that the god Seb and
cardinal points
his female counterpart Nut began their existence.
four legs of the
;
^.J^.or^J^,
Seb,
or
vj|,
or *"], or
Seb was the son of Shu and Tefnut, and
husband of Nut, and the
father
of
Osiris
Avas the brother
and
Set
Isis,
Nephthys, and some say of one of the Horus gods
the late Dr. Brugsch his
V|.
;
and
and
according to
name should be read Geb
or Keb, or
Gebb, or Kebb, and in very early times this undoubtedly seems to
He
have been the correct form of the god's name.
represented in the form of a
the white crown
the Atef crown,
bears
Q or the crown of the
^T, or a goose, ^*>
,
upon
his
head either
North, to which
of the
is
peculiar
added
species
This bird was sacred to him because he was believed
called seb.
to
man who
usually
is
have made his way through the
god of the
earth,
air in its form.
and the earth formed
his
Seb was the
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."
up
trees,
As
the god of the surface of the earth from which spring-
and
and herbs, and grain he played a very
the mythology of the Underworld, and as the
plants,
prominent part in
god of the earth beneath the surface of the ground he had
authority over the tombs wherein the dead were laid.
In
hymns
SEB, THE ERPA OF THE GODS
"
SEB
and other compositions he
i.e.,
95
often styled
is
the
o
erpdt,
the hereditary, tribal chief of the gods, and he plays a very
important part in the Book of the Dead. Thus he is one of the
company of the gods who watch the weighing of the heart of the
deceased in the Judgment Hall of Osiris, and on his brow rested
the secret gates which were close by the Balance of Ra, and which
were guarded by the god himself
The
was
soul of Seb
(xii. 2).
Smam-ue,
called
Ih^ t\
7
fl
^Zh
3 ^*
The righteous who were provided with the necessary
power were enabled to make their escape from the earth
(xvii. 116).
words of
wherein their bodies were
laid,
but the wicked were held
fast
by
Seb (xix. 14); Sekhet and Anpu were great helpers of the
deceased, but it was Seb whom he asked to open wide his two jaws
whom
for him,
he begged to open his eyes, and loose his legs which
were bandaged (xxvi.
"father
is
Seb, and
And
1).
my
mother
him the deceased
of
is
Nut"
(xxxi. 5).
god Seb was appealed to by the deceased
"My
Like Shu the
for help against serpents
and he was never tired of boasting that
(xxxiii. 2),
" on the earth with the
said,
his cakes
were
" (liii.
4),
god Seb
and that the gods had
declared that he was " to live upon the bread of Seb " (lxviii. 9). In
a burst of joy, Nu, the overseer of the house of the overseer of the
made
to say, "
The doors of heaven are opened for me, the
" doors of earth are opened for me, the bars and bolts of Seb are
seal, is
" opened for
me "
am
"(lxxviii. 12),
I
" lord
earth,
"
the
of
and "
(lxviii. 2),
I
exchange speech with Seb
decreed to be the divine heir of Seb, the
and
to
be
the
protector
god Seb refresheth me, and he maketh
The
be mine
therein.
his risings to
(lxxx. 11,12).
The
district
estates
show that there was no special city or
set apart for the god Seb, but a portion of the temple
in Apollinopolis Magna was called the " Aat of Seb,"
religious texts
^ J \v\
of Seb,"
an(^ a
'
^
IT]
(]()
name
°f
^
ffl
appears to have been at
counterpart
Nut produced
Dendera was "the home
P
J
^J
^
Heliopolis,
the great
•
The
of the children
chief seat of the
where he and
his
Egg whereout sprang
god
female
the Sun-
1
;
SEB
96
god under the form of a phoenix. 1
this
Egg Seb
S
<^-—
"
me
embrace that great throne which
and
keep watch over the
I
" Great Cackler, and I watch
" hath
thou god Tern,
the sweet breath which dwelleth in thy nostrils.
in the city of Hermopolis,
is
Egg
Great Cackler
of the
am
" according to another reading, I
Egg which
the
is
(or,
the
in
and guard that mighty thing which
come into being wherewith the god Seb hath opened the
" earth), I germinate as
"[my] breath
"
says, " Hail,
Thus the deceased
§
—^ A—
" grant unto
" I
sometimes called the " Great Cackler," Kenken-ur,
is
"^» %
Z3
/WW\A /W\*AA
Because of his connexion with
;
breath" (Booh of
[its]
is
germinateth
it
I live as it liveth
the
and
;
Dead, Chapters
liv.,
lvi., lix.).
The name
and
this
of the phoenix in Egyptian
is
"Bennu,"
~
J
bird played a very prominent part in Egyptian mythology,
but the texts do not bear out the extraordinary assertions which
have been made about
by
it
story which Herodotus heard at Heliopolis
hundred
that place once every five
when
was
it
years old,
live
(ii.
years,
73), the bird visited
on
its
father's death
hundred, or fourteen hundred and sixty-one
burnt
it
According to the
classical writers.
itself to
death.
was supposed
It
to resemble
an eagle, and to have red and gold feathers, and to come from
Arabia
;
before
its
death
it
built a nest to
which
it
gave the power of
worm
producing a new phoenix, though some thought that a
out of
its
body before
developed a
it
died,
new phoenix.
and that from
old body,
them. 2
rose from the burnt
it
died after a
life
and another view was that the
and decomposing remains of
his
and that he took these to Heliopolis where he burnt
All these fabulous
morning sun rose
in the
stories
are the result of misunder-
myth which
standings of the Egyptian
declared that the renewed
form of a Bennu, and of the belief which
declared that this bird was the soul of
symbol of
crept
the heat of the sun
Others thought that
of seven thousand and six years,
new phoenix
it
Osiris,
and that
1
Bragsch, Religion,
2
See Luciart,
Tzetzes, Chi liar, v.
;
came
forth
also
the
living-
from the very heart of the
p. 577.
Be Mort.
397
it
Ra and
Pers.,
xxvii.
;
Philostratus,
Pliny, Hist. Nat., x. 2
;
Vit.
Apollon.,
Poruponius Mela,
iii.
8.
iii.
49
;
SEB
97
g od.
The sanctuary of the Bennu was the sanctuary
Osiris,
and was
"
House
Q
Het Benben,
called
of the Obelisk," and
J Lvw^
remembering
J
of Ra. and
the
i.e.,
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 "
" Heliopolis" (xvii. 27),
am
;
"I am
Bennu which
is
in
this passage expressly
Elsewhere the deceased
Osiris.
is
the
the Bennu, the soul of Ra, and the guide of the gods
" in the Tuat
;
(xxix.c 1)
" enter in like a hawk,
"the Morning Star"
Prof.
2)
and the scholion on
Bennu
informs us that the
says, " I
(xiii.
;
be so done unto
let it
and that
(cxxii.
6).
Wiedemann, 1 the deceased
is
me
that I
may
may come forth like Bennu,
On a hypocephalus quoted by
made to say, " I am in the form
I
" of the Bennu, which cometh forth from Het-Benbenet in Annu,"
and from many passages we learn that the Bennu, the Soul of Ra,
which appeared each morning under the form of the rising sun,
was supposed to shine upon the world from the top of the famous
Persea tree wherein he renewed himself.
Chapter of the Book of
the
Dead
(lxxxii.)
We may
note that a
was written with the
special object of enabling the deceased to transform himself into a
Bennu
bird
if
he
felt
disposed to do so
;
in
he
it
identifies himself
with the god Khepera, and with Horus, the vanquisher of Set,
and with Khensu.
It has already
been said that Seb was the god of the
earth,
and the Heliopolitans declared that he represented the very
ground upon which their city stood, meaning that Heliopolis was
the birthplace of the
of creation began
first
act of creation
whatsoever name he
forth his rays
company
of the gods,
aud
In several papyri
there.
which took place as soon
may
in fact that the
we
work
find pictures of the
as the Sun-god,
by
be called, appeared in the sky, and sent
from the heights of heaven upon the earth, and
these Seb always occupies a very prominent position.
He
is
in
seen
upon the ground with one hand stretched out upon it, and
the other extended towards heaven, which position seems to be
lying
referred to in the text of Pepi
i
II
—
II
Aeg.
I.,
Zeit.,
lines 338, 339,
1878,
p. 93.
wherein we read,
SEB
98
AND NUT
" Seb throws out his [one] hand to heaven and his [one] hand
" towards
the
By
earth,
his side stands the
god Shu, who supports on
his
XX
upraised hands the heavens which are depicted in the form of a
woman, whose body
goddess Nut,
who
is
is
bespangled with stars
supposed to have been
;
woman
this
lifted
is
the
up from the
embrace of Seb by Shu when he insinuated himself between their
This was the act of
bodies and so formed the earth and the sky.
Shu which brought
and
it
into being his heir Seb,
was the heirship of
boasted they had received
this
his consort Nut,
god which the kings of Egypt
when they
Seb was the hereditary
and
sat
upon
their thrones.
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
* 1^
i.e.,
,
V ^'
*'
e *'
"Yesterday," and the other was called Tuau,
"To-day" (Book
Though he was god
of the Dead, xvii., lines 14, 15).
of the earth Seb also acted as a guide to the
deceased in heaven, and he provided him with meat and drink
;
numerous passages in the Booh of the Bead refer to the gifts which
he bestowed upon Osiris his son, and the deceased prayed fervently
upon him the same protection and help
which he had bestowed upon Osiris.
that he would bestow
Shu supporting the boat
of the
Sun-god beneath the sky-goddess Nut.
In two passages in the Booh of the Dead (Chapter xxxi. 3 of
the Saite Recension
and Chapter lxix. 7, Theban Recension) we
;
appear to have an allusion to a myth concerning Seb which
otherwise unknown.
"
am
Osiris,
who shut
In the former the deceased says, "
in his father
Seb together with
I,
his
even
is
I,
mother
my
Nut on the day of the great slaughter. My father is
"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
"
Seb and
NUT
100
is
shdt,
a
^k
and there
,
no doubt whatsoever about
is
meaning, and according to Dr. Brugsch
we
1
to understand
are
an act of self-mutilation on the part of Ra, the father of
that which
similar
to
Chapter
xvii., line 61.
-JL-
\\
\\
\\ f=a
*n
i
,
referred
is
Osiris,
the Book of the Dead.
to in
According to
its
this passage the
gods Ammiu,
sprang from the drops of blood 2 which
fell
from Ra after the process of mutilation, and Dr. Brugsch compared
action
the
of
in shutting
Osiris
^"g
in,
,
Seb with
his father
the punishment which Kronos inflicted upon his father Uranus
because he threw the Cyclopes into Tartarus, and the
Ammiu
gods
had an origin somewhat similar to that of the Erinnyes.
Nut,
D ~,
or®",
®®,
or
or
The goddess Nut was the daughter
« ^o
Shu and
of
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
fact of
every portion of the region in which the sun rose, and
As
travelled from east to west.
period in Egypt
number
in
a goddess of the late historical
Nut seems to have absorbed the attributes of a
who possessed attributes somewhat similar to
of goddesses
those of herself, and the identities of several old nature goddesses
were merged in her.
Nut appears
as
In the Pyramid Texts
(e.g.,
the regular female counterpart of Seb,
" ^a
described as the "Bull of Nut,"
",
the father, or husband, or son of the goddess
times written without f==* s the
Pepi
I.,
line 242,
where
her daughter Venus,"
1
Unas, line 452)
f
it
I
1
ff|
1
is
(j
;
i.e.,
"Nut
said,
O
««w
"fe^ R
is
he was either
her name
determinative
who
for
is
sky,
some-
e.g.,
in
hath brought forth
cs jO
.
^
Properly
Religion, p. 581.
n ^¥M=^!^ ^l^^t^
Id
i
i
i
NUT
speaking, Nut,
a o
is
the sky which rests
that
the
is,
101
the personification of the Day-sky,
Pyramid
Nut giving
upon the two mountains of Bakhau and Manu,
Texts prove that
the
Egyptians conceived
birth to the Sun, the rays of which fall ou
Hathor
it
the
seems as
if
in the horizon.
goddess and her male counterpart were entirely different
beings from Seb and Nut, and had different names.
of
of
the Mountain of Sunrise and the Mountain of Sunset, but
existence of a personification of the Night-sky, and
this
i.e.,
Unas
(line
we
557)
I
A.
find
„
^
,
,
mentioned the two gods
who
are,
In the text
Nau and Naut,
however, regarded as one god
i
1
1
;
NUT
102
Thus
and are addressed accordingly.
" thee,
"Thy
said,
it is
Nau
to refresh
In this passage
certainly right to assume that
it is
Naut
^^*
©°,
Y^
Nekhekh
of the "star
i.e.,
Nekhekh
the "star
much
Nut),
(or
15?
in the Night-sky
c
^
1
the " firmament strewn with stars,"
;
on
be laid upon the
must not
stress
determinative, because in the word
mean
Naut"
of
h
the other hand too
to
In another passage (Teta,
the sky, or heaven, inverted.
line 218) we read
/WVWA
/WWW
^?\
represents
name t=d,
the Night-sky because of the determinative of the
is
is to
themselves beneath their shadow."
"maketh the gods
which
cake
and Naut, even as one who uniteth the gods and who
v\ f=q, which seems
l
the determinative
is
that of the Day-sky.
At
a very early period, however, the difference between the
Day-sky and the Night-sky was forgotten,
and
a
it
is
/WWW
—
°©
r
,
'
or
*
e>l@
—
2
made
them was
between
Papyrus of Ani
/WWW
from good funeral texts that we learn that
chiefly
distinction
at least in speaking,
writing.
in
are several examples of the
name Nut
In
the
written
Qj.
)L
,
and the
latter
form
is
several times found in
lift'
the Papyrus of Nu, which dates from the
first
half of the period of
the XVIIIth Dynasty; whenever one or other of these forms is
found in good papyri it is the Night-sky which is referred to in
the text.
Nu
We
have already seen in the paragraphs on the god
that he had a female counterpart called Nut,
the great watery abyss out of which
formed the
celestial Nile
whereon the Sun
watery path was divided into two
sailed
all
who
represented
things came, and
sailed in his boats
parts, that
proved by her
same being
titles,
" to the gods
"
;
" Nut,
"
;
"
;
who gave
1
Maspero, Becueil, torn,
See
v., p.
is
Nu
Nut, the mighty one,
" Nut, the lady of heaven,
" Nut, the great lady,
2
my
Ra
as Nut, the wife of
are, "
which
" the great lady, the daughter of
" the mistress of the gods
night.
texts describe as the wife of Seb,
for all practical purposes the
this fact is
this
whereon the Sun
by day, and that over which he passed during the
The goddess Nut, whom the
;
who
who gave
birth
birth to the gods, the lady of
25.
Vocabulary to the Booh of the Dead,
p. 159.
NUT, the Mother of the Gods.
;
,
NUT
Two
" heaven, the mistress of the
10;
Lands."
goddess were not very numerous,
a
^
J)
three portions of the temple
MA/VW
Nut-ina-Shu,
D
^ ^
and
goddess
cj
,
in the Delta,
and
7T
territory in
^
AAWM
*M
2
.
The
usually represented in the form
of a
woman who
shrines of the
was a Per- Nut,
||
ctzd
is
The
there
Dendera were called
Per-mest-en-Nut, and Per-netch-
Ant-en-Nut,
respectively
but
1
Memphis, and a Het-Nut,
in
,
,
t
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
Hathor, and holds
the goddess
her hands a
in
papyrus sceptre and the symbol of
She
"life."
once appears in the form of the amulet of the
buckle,
from the top of which projects her
ft,
and
head,
she
and
hands,
feet
form which
that
is
is
as a
;
human
provided with
is
arms,
sometimes she appears in the
usually identified as that of Hathor,
woman
standing in a sycamore tree
.«
«
and pouring out water from a vase,
souls of the dead
more
tree
of
who come
mentioned in Chapter
and
in
in the vignette
/$
lix.
we
The
«
* *
*+
» «
*
*
^
IS
<
of the
see
the
»
i
syca-
D
„
Nut,"
to her.
for
(v,
+
* •
Booh of
the goddess
the
Dead,
standing
it.
On
a
mummy-case
appears in the form of a
!
°
~
^fc*
at
Turin
the
goddess
woman
standing on the
o
^
o
°
f=^ ^
II
1«
Q
^
Y7
2
Brugsch, Diet. Geog.,
3
For a good
p.
366.
collection of figures of the goddess see Lanzone, op.
cit., pi.
150
ff.
NUT
104
emblem
Above
f^.
gold,
of
head
her
the
is
solar
disk
by the symbols of Negoddess of the West; by her
accompanied
with uraei, and she
is
khebet, Uatchet, and
Hathor
as
two snake-headed goddesses of the sky, each of whom
on her head. The goddess herself wears the
wears the feather
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
feet stand
(J
Ra who
great Cat of
darkness and
Nut
picture
and she
is
is
cutting off the head of Apep, the god of
In the form in which she appears in this
evil.
has absorbed the attributes of
the great goddesses,
all
the type of the great mother of the gods and of the
world.
On
coffins
and
many
in
papyri
we
find her depicted in the
form of
body
bent
is
such a
way
semi-circle
tude
she
sky or
is
this last-named
raised to heaven
of
Shu
is
a
lifted
god
is
in
form a
this
atti-
represents
the
and
her
represent
the four pillars
on which
the
sky was supposed to
rest
and mark the position
of
the
cardinal
points.
supported in her position by Shu, the son of Ra,
supposed to have
and
in
;
round
to
arms
Seb and Nut.
is
as
heaven,
and
legs
She
woman whose
a
who
her up from the embrace of Seb,
seen lying on the ground, with one hand
and the other touching the
hawk; the one represents the
earth.
rising
On each
side
and the other the
According to one myth Nut gave birth to her son
the Sun-god daily, and passing over her body he arrived at her
mouth, into which he disappeared, and passing through her body
setting sun.
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
boat and- continued his journey until sunset.
the Sektet
In the accompanying
The Goddess NUT holding
a
Tablet on which stands
HARPOCRATES.
NUT
picture
we
Ra
see
105
boat with Shu and Tefnut
in his
(?)
sailing
up through the watery abyss behind the legs of Nut, in the Atet
Boat, and sailing down the arms of the goddess in the Sektet Boat
into the Tuat or Underworld
the whole of the body and limbs of
;
the goddess are bespangled with stars.
picture
in
we
see a second
way
such a
and within
this
body of a woman, which
form a
as to
second body
bent round in such a
In another remarkable
way
is
as to
is
also bent
round
within that of Nut,
semi-circle,
body of a man which
the
form an almost complete
is
circle.
by saying that the outer body of a woman
Ra travels, and that the inner body is
the heaven over which the Moon makes her way at night, whilst
the male body within them is the almost circular valley of the
Tuat others, however, say that the two women are merely personi-
Some explain
is
this scene
the heaven over which
;
Day and Night
fications of the
the correct one.
The
represented, as
we have
up
raising
skies,
and
this
Nut from
of
before said, the
the great creative power which brought
first
it
view
is,
no doubt,
the embrace of Seb
act of creation,
and
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,
representations of this scene,
may
be seen from the
Lanzone.
The Egyptians were very fond
and they had many variants of it,
etc.
collection
of
reproductions
given
of
as
by
In some of these we find Shu holding up the Boat of
1
body of Nut, in others we see the two boats of Ra
by side on her back, the god in one boat being
Khepera, and the god in the other being Osiris.
Shu is some-
Ra under
the
placed side
Khnemu
times accompanied by Thoth, and sometimes by
;
in
one
instance Seb has a serpent's head, and in another the goose, which
is
his symbol, is seen standing
the act of cackling.
sistent
in
is
and
at
ft
artists
its
beak open in
were not always con-
details of the scene, for at one time the
the head of
at another as the west,
east,
The Egyptian
some of their
region wherein
near his feet with
Nut
described as the east, ¥> an(^
is
at one time
;
another to the west.
1
Op.
cit., pll.
Seb
lies
with his head to the
Finally,
luOff.
the
goddess once
NUT
106
appears holding up
in
her hands a tablet, on which stands a
who is probably intended to represent
Harpocrates, or one of the many Horus gods in this example she
as the Sky-mother who has produced her son, the
is regarded
Sun-god. According to another myth Nut was transformed into
youthful male figure
;
a huge cow, the legs of which were held in position by the Four
Children of Horus, whilst her body was supported by Shu, as the
body of Nut when
form of a
in the
woman was
borne up by
this god.
From
we
number
a large
of passages found in texts of all periods
learn that, from first to
last,
Nut was always regarded
as a
and protector of the dead, and the deceased appealed to her
friend
for food,
and help, and protection just as a son appeals to
his
mother. In the text of Teta (line 175), it is said to the deceased,
" Nut hath set thee as a god to Set in thy name of god,' and thy
'
" mother
Nut hath spread
herself out over thee in her
^^
,-
"
'
Coverer of the
sky,' "
,
MAMA
NK
^k
n
pa
3-?
<<r\
r-1
O ^L 1
n
<===>
§k
name
of
—
~^~
n
|
°
1
and in
" thy
line
268 we have, " Nephthys hath united again
members
in her
name
of Sesheta, M r^vn
""^X
^
sjk
,
for thee
the lady
" of the buildings through which thou hast passed, and thy mother
"
Nut
name
in her
of Qersut,
" shall embrace thee in her
name
" shall introduce thee in her
Pepi
I.
(line
256)
" the spirits of Pe,
it
is
is
M
^\ ^ hath granted
,
Qersu,
name
said, "
and he
" in the dress of Thoth,
A
of
'
A
fl
^K and
Door.' "
,
that she
that she
In the text of
Pepi hath come forth from Pe with
arrayed in the apparel of Horus, and
and
Isis is before him and Nephthys is
him Ap-uat hath opened unto him a way, and Shu
" lifteth him up, and the souls of Annu make him ascend the
" steps and set him before Nut who stretcheth out her hand to
"him." In the Book of the Dead are several allusions to Nut and
to the meat and drink which she provides for the deceased, and a
chapter (lix.) is found which was specially composed to enable him
" behind
;
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
" Underworld."
The text reads
" goddess
Grant thou to
Nut
!
" which dwell in thee.
" (Hermopolis),
" Cackler. 1
"air,
I
It
and
:
107
— " Hail,
me
thou sycamore of the
of the water and of the air
embrace the throne which
I
is
in
Unnu
watch and guard the egg of the Great
I
groweth, I grow
;
it
liveth, I live
To make sure
snuff the air."
;
it
snuffeth the
that the recital of these
words should have the proper result they were accompanied by a
vignette, in which the goddess is seen standing in a tree, out of
which she reaches to the deceased with one hand a table covered
with bread and other articles of food with the other she sprinkles
;
water upon him from a libation vase as he kneels at the foot of
a tree.
The sycamore
of
Nut was
mentioned in mythological
Dead
(cix. 4)
Heliopolis,
there
situated at Heliopolis, and
is
often
According to the Book of
the
were two turquoise-coloured sycamores
at
texts.
and the Suu-god passed out between them each morning
when he began
his
journey across the sky, and " strode forward
"over the supports of Shu
(i.e.,
the four pillars,
I
T,
which bore
"
up the sky) towards the gate of the East through which Ra
The sycamore of Nut was probably one of these, but in
any case Apep, the personification of darkness and evil, was slain
at its foot by the Great Cat Ra, and the branches of this tree
became a place of refuge for weary souls during the fiery heats of
noonday in the summer time. Here they were refreshed with
that food whereon the goddess herself lived, and here they
" rose."
who were her offspring
and associates.
Since the mythological tree of Nut stood at
Heliopolis and was a sycamore it may well have served as the
participated in the
life
of the divine beings
archetype of the sycamore tree under which tradition asserts that
the Virgin
Mary
sat
there seems to be
and rested during her
little
doubt that
many
flight to
Egypt, and
of the details about her
wanderings in the Delta, which are recorded in the Apocryphal
Gospels and in writings of a similar
mythology of Egypt.
old
1
Nut.
I.e.,
the
Egg
class, are
borrowed from the
Associated with the sycamore of
Nut
out of which sprang the Sun, which was produced by Seb and
NUT
108
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
from which was expressed the
trees,
which was
oil
so
highly prized by the Christians of Egypt and Abyssinia, and which
was used by them
ceremony of baptism
in their
;
these trees
were
always watered with water drawn from the famous 'Ain Shems
meaning the " Eye of the Sun "), i.e., the well of
water which is fed by a spring in the immediate neighbourhood,
and is commonly called the " Fountain of the Sun." We may
name
(a
really
among
note in passing another legend, which was popular
Son from
their enemies in the
and that
it
is
the
Virgin Mary once hid herself and her
Copts, to the effect that the
trunk of the sycamore at Heliopolis,
based upon an ancient Egyptian myth recorded by
Plutarch which declared that
Isis
hid the body of Osiris in a tree
trunk.
In the later times of Egyptian history the priests of Dendera
asserted that the
home
tion on their temple
,
of
Isis,
of
Nut was
in their city,
they recorded that
*
and that
it
contained
it
and
in
an inscrip-
was the birthplace,
the
birth- chamber,
P
®
'
'
i
wherein Nut brought forth the goddess in the form of
a dark-skinned child,
of love,"
days.
fj
^
nr
whom
O ^^
t=t
When Nut saw
she called " Khnemet-ankhet, the lady
on the fourth of the
,
her
child, she exclaimed,
five
epagomenal
"As
nHl,
i.e.,
become thy mother," and this was the origin of
In Thebes Nut was identified with Isis,
the name Ast, or Isis.
behold), I have
the god-mother,
A\
<=>
vv
Ant, the goddess Nubt,
the lady of Dendera, the dweller in
,
i*
M
wk
to<
was
bc-ra in
Per-Nubt, and
gave birth to her brother Osiris in Thebes, and to her son Horus
2
(the Elder) in Qesqeset,
Het-Seshesh,
1
I ^;
Brugsch, Astronomische
Brugsch, Diet. G6og.,
an d to her
sister
Nephthys
and in the same city she was regarded
unci Astrologische Inschriften Altaegyptisclier
mdler, Leipzig, 1883, p. 101.
2
•>
p.
865.
in
as a
Denk-
;
NUT
° HI
form of the goddess Apet,
109
An,
or
,
° II
(j
the hippo-
i.e.,
,
(J
potamus goddess Ta-ubt, o
of
The
Hathor.
potamus
(line
goddess
487
'Unas
'
Apet,
goddess
city
we
ff.)
^
\\
(2
"^\
^
J
an(*
5fe 1,
an d
?
Nut with Api
of
identification
very ancient, for
is
"
read,
Come
became
she
s0
of the
also
form
a
the
text
the
in
local
hippo-
Unas
of
Shu, come Shu, come Shu, for
born on the thighs of
and he hath sunk down
on the thighs of Nephthys, having been brought forth.
is
Isis,
'Temu, thou father of Unas, grant that Unas himself may be
among
the
number
who
gods
the
of
'
set
'
have understanding, and are indestructible
'
1
'
2
of Unas,
who
and
perfect,
Api,
mother
give thou thy breast to this Unas in order that he
may convey
it
mouth, and that he
to his
may
Another form of Nut was Heqet,
from."
are
x
suck milk there-
°
fi
JJ
a goddess
,
was, strictly speaking, the female counterpart of Sebek-Ra of
Koni Ombo.
As
place so they were not
i.e.,
Nut were not
the children of
brought forth in one
born on the same day
all
Horus, Set,
Osiris,
all
Isis,
;
her five children,
and Nephthys, were born on the
five
epagomenal days of the year, or as they are called in Egyptian, " the
five days
J
over the year,"
J
'
place the birth of Osiris,
~
Heru-ur,
fl
[1
fl
^j,
the
on the fourth,
fifth,
,
(
first,
^
third,
the second
fourth
is
and
is
,
f|
®
tfj
Q
j
e
in
M J
ft
mil
on the
©, was
the
®'
Sf^, took
first,
,
i
on the second,
third,
®
,
was born
®
,
was born
~
Set,
fl
|5)
f|]
born
Isis,
was born Nephthys, |
fifth of
On
.
'
I
~
|
[1
[1
§)
JS)
jj~(^, and on
^ ^
Q
j^-
The
the epagomenal days were unlucky, Q£x,
not described as either lucky or unlucky, but the
said to be a
"beautiful festival of heaven and earth,"
***
—
NUT
110
<Z£? T
V
F
The part which Nut played
"V
the Egyptian
in
Underworld was a very prominent one, and from numerous
passages in the Book of the Bead we can see that without her
favour life would be impossible for those who have left this world,
The care and
and have begun their journey through the Tuat.
Nut
protection which
exhibited towards her son Osiris caused her
to be regarded as a tender and pitiful mother, and every pious
Egyptian prayed that she might do for him even as she had done
and hoped that through her he might shine
for Osiris,
Sept (A^, Sothis),
like the star
when
it
in
heaven
shines in the sky just
before sunrise.
Nut gave the deceased the power to rise in a
renewed body, even as Ra rose from the Egg which was produced
by Seb and Nut, and it enabled him to journey with the Sun-god
The favour
of
each day from sunrise to sunset, and to pass through the dreary
habitations of the
Tuat
in
safety.
So
far
back as the time of
(Mycerinus) the Egyptians delighted to inscribe on
Men-kau-Ra
the cover of the coffins of their dead a portion of the following
extract
I
:
W
I
/\
9
AA/WVi
mut-lc
Nut
her-k
em
thy mother
Nut
over thee
in
un-nek
em
thee to be
as
peshesh-nes
Spread eth herself
D
^
1
At
verts
en
r
shet- pet
her name
of
coverer of heaven,
««=-
1
neter
an
a god
without
khefti-k
thine
1
enemy
ertd-s
she
maketh
k
1
em
ren-k
en
neter
in
thy name
of
god,
Brugsch, Thesaurus,
p.
481.
NUT
ekl
=»$ k-*
1
ma
thu
Ichnem-s
^^Vk™P
2
neb
lihet
from
she withdraweth thee
111
thing every
sk-M^
¥*
— fc-
Khnemet
urt
thut
neb
tu
of " Defender from every evil, great
lady
tut
em
evil
in her
ren-s
^
name
A-D-
dm
and from Ura whom
Urd
;
iw
mesu-s
she hath brought forth
"
;
was possible they painted on them figures of the
goddess, who was represented with her protecting wings stretched
out over the deceased, and with the emblems of celestial water and
and whenever
it
air in her hands.
the protection of
They believed that the dead were safely under
the goddess when a picture of her was painted
on the cover of the
coffin
above them, and they rarely forgot to
suggest her presence in one form or the other.
The following passages from the text
illustrate
"
other aspects of the
goddess
:
of Pepi
— " Hail,
I.
(line
100
if.)
Nut, in whose
Two Eyes (i.e., Sun and Moon), thou hast taken
Horus and art his Urt-hekau (i.e., mighty one of
head appear the
" possession of
" words of power), thou hast taken possession of Set and art his
"Urt-hekau.
" thou
Nut,
Behold,
" be born in thy
that
name
this
of
who
Pet-Annu
Pepi shall
live,
didst decree that thou shouldst
(i.e.,
Sky
and
that
of Heliopolis), decree
he
may
not perish.
Nut, who hast risen as a queen that thou mayest take posses" sion of the gods and of their doubles, and their flesh and their
" divine food, and of everything whatsoever which they have, grant
"
" thou that he
" and
let
thy
may
life,
"to thee and thou
"
mo vest
not.
1
be without opposition, and that he
Nut, be the
mo vest
not.
life
of Pepi.
See text of Teta,
11.
175, 279
;
Pepi
I., 11.
live,
Thy mother cometh
Nut cometh
The Great Protectress cometh
may
to thee
to
and thou
thee and thou
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
"
thou speakest to those who are before thee, thou
"protectest thy children from grief, thou purifiest thyself with the
"purifications of all the gods, and they come to thee with their
"precepts,
" doubles."
I
113
(
)
CHAPTER
OR jg, ^,
OSIRIS, j^, AS-AR,
FROM
VI
the hieroglyphic texts of
periods of the dynastic
all
Egypt we learn that the god of the dead, par
whom the Egyptians called by a name
history of
was the god,
excellence,
which may be tentatively transcribed As-ar, or Us-ar, who is
commonly known to us as " Osiris." The oldest and simplest form
of the
name
is
\\
that
,
hieroglyphics, the
is
to say,
it is
written bv means of two
of which represents a
first
"throne" and the
other an "eye," but the exact meaning attached to the combination
two pictures by those who first used them
name of the god, and the signification of the name
of the
those
the
who
invented
first syllable
it
cannot be
of the
to express the
in the
minds of
In the late dynastic period
said.
name appears
to
have been pronounced
Aus or Us, and by punning it was made to have the meaning of
the word usr, " strength, might, power," and the like, and there
is little doubt that the Egyptians at that time supposed the name
of the god to
mean something
like the " strength of the
the strength of the Sun-god Ra.
This meaning
have suited their conception of the god
accepted as
Egyptian word
i
but
the correct signification of the name.
reasons the suggestion that the
It is
Osiris,
name As-ar
is
Eye,"
may very
it
cannot be
For similar
connected with the
for "prince," or " chief," ser, cannot be entertained.
probable that the second hieroglyphic in the name As-ar
Other forms are
Uasri, and M
II
—
(§_ |l
i.e.,
well
j
Q^
^jj,
,
Usr-Ra,
Ausares.
^
[1
<=> ^,
User,
-f]
^
is
()(]
to
,,
1
OSIR1S-UNNEFER
114
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
earliest
worshippers the
The throne or
who
is
seat,
difficulty is
is
,
the
sign in the
first
god by
name
o
of As-t,
jj
the female counterpart of Osiris, and
useless to argue
1
his
hardly likely to be cleared up.
jj
that originally the
period
attributes were assigned to the
knowing what
of
very probable
is
it
same conception underlay both names.
that, because the dynastic
It is
Egyptians at a
O,
of their history substituted the disk of Ra,
late
for the
eye, -<s>-, in the name As-ar, and because they addressed to the
o-od hymns in which they identified him as the source of light and
as Ra, therefore As-ar was originally a solar god, especially when
we remember the childish plays upon words which the priests
resorted to whenever they attempted to find etymologies for the
names of
their gods.
In comparatively late
^J^
/wwv\
T
3
U i—
,
texts,
tried to explain the
called
Un-nefer,
and the
priests (like
The writer of a
name.
quoted by Dr. Brugsch derived the word from un, ~Sk$
" to open, to appear, to
" good things," and
"
was
Osiris
and mythological
in religious
modern Egyptologists)
hymn
times
maketh
itself
make
manifest," and neferu,
when he
Thy beauty
wrote, "
T
*^~ v\
*
i
(or goodness)
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
his object
as the strength (usr) of
was rather
to play with
Ra
name of As-ar,"
name As-ar than
in thy
words on the
name of Osiris. We may
modern derivations and explanations of the
name Un-nefer are equally unsatisfactory. 2 The truth of the
to afford a trustworthy derivation of the
note in passing that
matter seems to be that the ancient Egyptians knew just as
1
See Brugsch, Religion,
2
According to one writer the name means " beautiful hare," and according to
another the " Good Being "
and
little
in the other with the
in the
Book of
the
;
p. 81.
in one case
god Un,
-^*
un
JH
is
,
connected with the verb un, " to be,"
or Unti, t$0% J]
Dead, Chapters xv. (Litany),
1
;
cxxxvi.A
7.
,
who
is
mentioned
OSIRIS - UNNEFER.
ATTRIBUTES OF OSIRIS
about the original meaning of the name As-ar as
115
we
do,
and that
they had no better means of obtaining information about
than
it
we have.
now
Passing
and
to the consideration of the original characteristics
attributes of
known
us
to
to
refer
throughout them
we
him
Osiris
it is
tacitly
find
that the oldest religious texts
god of the dead, and
as the great
assumed that the reader
will under-
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
stand that he once possessed
a
new body
in a region over
which he was believed
a good and correct
which he ruled
to be willing to
upon
life
earth,
admit
all
as king,
and
into
such as had lived
and had been buried with
appropriate ceremonies under the protection of certain amulets,
recital of certain " divine
and with the proper
The worship
of power.
than these views, which,
who had advanced
of Osiris
is,
it is clear,
words
however, very
"
and words
much
older
could only belong to a people
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
in the period of their highest
Dynasties, that
development
;
is
to say,
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,
system
is
and
that, whilst
god Tern or Ra-Tem,
all
that
is
certain about the Heliopolitan
proclaiming the supremacy of their local
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 concerning them.
Among such gods Osiris held a very prominent place,
in fact he
Ra, or
was
in respect of the
Ra-Tem was
passages he
is
of any name.
to the
dead and of the Underworld what
living
and to
this world,
and
in
some
referred to simply as " god," T, without the addition
No
other god of the Egyptians was ever mentioned
WORSHIP OF
116
OSIRIS
or alluded to in this manner, and no other god at any time in
Egypt ever occupied exactly the same exalted
position in their
minds, or was thought to possess his peculiar attributes.
Up
no evidence has been deduced from the
to the present
when
hieroglyphic texts which enables us to say specifically
Osiris
began to be worshipped, or in what town or city his cult was
established, but the general information which we possess on
first
this
subject indicates that this god was adored as the great god of the
dead by the dynastic Egyptians from
earliest dynastic centres of his
first
to last,
and that the
worship were situated at Abydos
South and at Tettu (Mendes) in the North
in the
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
was
revised, or edited,
literary
1st
Dynasty.
this
Rubric
" and I
If
or re-written, or received
during the reign of the
treatment,
we
fifth
some kind of
king of the
look at the version of the Chapter to which
—
appended we find this sentence
" I am Yesterday,
am To-day and I have the power to be born a second time.
is
:
;
" I the hidden Soul create the gods, and I give sepulchral meals to
" the divine beings in
Amenti and
by name
in
Shu,
Urti goddesses,
the
connexion
with
i.e.,
in heaven."
" his
Isis
city,"
Osiris is
and
Tern,
mentioned
Khepera,
and Nephthys, the goddess
Aukert, the Chief of Re-stau, Hehi, the Bennu, and the 4,601,200
spirits,
the
who
whole
are twelve cubits high, are referred to, and
of
the
we
see that
and mythological systems of the
religious
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
in the British
called
is
afforded
Museum, which was made
Hemaka,
X
Jp
[_J
,
who
by a small wooden plaque,
"
for a " royal chancellor
flourished in the reign of Semti, the
king in whose reign the lxivth Chapter of the Booh of the Dead
was " found." On the right-hand side of the plaque is a scene in
which the king
is
represented in the act of dancing before a deity,
1
His name was formerly read Hesepti.
AND
SEMTI
who wears
OSIRIS
the crown of the South and
upon the top of some steps from
inscribed upon papyri and coffins, etc.,
know that Osiris was called the " god on
that he was depicted as a being seated in
set
;
a flight of steps, and there
Semti danced was
seated within a shrine
various texts and scenes
of the
New Empire we
the top of the steps," and
a shrine set on the top of
no doubt that the god before
is
whom
Immediately below the scene on the
Osiris.
plaque described above
is
117
a representation of a ceremonial boat,
is
we compare it with certain vignettes in the Boole of the Dead
and elsewhere we cannot fail to identify it as the well-known
Hennu Boat of the god Seker (Socharis). Now, in the Rubric of
the Chapter already referred to, we are told that the Chapter was
and
if
found " in the foundations of the shrine of Hennu," and thus the
Chapter and the god Hennu, i.e., the god of the Hennu Boat, were
in
existence in the 1st Dynasty, and they were
in
some way
—
connected with king Semti if we are to believe an
Egyptian tradition which was current under the XVIIIth Dynasty,
about B.C. 1G00. Moreover, if the gods whom the Egyptians under
specially
the
IV th and Vth Dynasties
Osiris existed
under the
1st
declared to belong to the
company
of
Dynasty, Osiris also must have existed,
and the mention of the Underworld by the name of Amenti, or
Amentet, presupposes the existence of
whose chief
also that
titles
was Khenti-Amenti.
on the plaque of
Hemaka
its
It
god and king, one of
is
important to note
Osiris wears the
White Crown,
or Crown of the South, a fact which suggests that at the time
when it was made he was regarded as a god of the South, and to
note that although in later times his cult was general throughout
Egypt he was always represented with the White Crown on his
head, and that it was one of his most characteristic attributes.
The plaque of Hemaka proves that a centre of the Osiris cult
existed at Abydos under the 1st Dynasty, but we are not justified
in assuming that the god was first worshipped there, and when we
remember the frequent allusions in the Pyramid Texts to Pe and
Tep, the two divisions of the city of Per-Uatchet in the Delta, it is
difficult not to think that even under the 1st Dynasty shrines
had been built in honour of
Osiris at several places in
Egypt.
Dynastic tradition asserted that the head of Osiris was buried at
OSIRIS
118
Abydos, and for
KHENT-AMENTI
this reason that city
to worshippers of the god, but
nome was An-Her, and that
Osiris, who was adored under
became of the
we know
his cult
first
importance
that the local god of the
was thrust out by that of
Khent-Amenti "
there must then have been a time when Osiris was brought to
Abydos, and it is probable that he was introduced into that city
from the North, for the following reasons. In the Pyramid Texts,
which are the oldest exponents of the religious system which made
the
title of
" Osiris
;
supreme god of the dead, we have frequent allusions to
the food and drink which the deceased enjoys, and to the apparel
wherein he is arrayed in the Underworld. We find that he wears
Osiris the
by a lake
Peace with the gods, and partakes with them of the
white linen garments and sandals, that he
Field of
life,
oil
^
a*a^a
¥•
9
and that he
and wine, and that he
lives
the " beer of everlastingness,
'
^
eats figs
sits
of Horus,
Mestha,
tree of
and grapes, and drinks
on the " bread of eternity," and
Q ™^
XI
=0=
ft
His bread was made of the wheat which Horus
children
in the
Hfipi,
Tuamutef,
ate,
and the four
and
Qebhsennuf
" appeased the hunger of his belly, and the thirst of his lips."
abhorred the hunger which he could not
satisfy,
He
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
Another source of
away his food."
great joy was the power which he possessed
steal
of washing himself clean, and he and his double are represented as
sitting
down
clean
yet another source of enjoyment was his journeying
;
to eat bread together, each
having washed himself
water in a boat which was rowed by the mariners of
by
the Sun-god
All these and similar statements point clearly to the fact that
Ra.
the reward which Osiris bestowed after death
was a
life
which he led
in a region
upon
his follower
where corn, and wine, and
oil,
and water were abundant, and where circumstances permitted him
to wear white linen robes and white sandals, and where he was not
required to do work of any kind, and where he was able to perforin
1
See the Chapter " Doctrine of Eternal Life " in
1894, pp. lxxv.-lxxvii.
my
Papyrus of Ani, London,
,
ANGELS OF THOTH
and to repose whensoever
his ablutions at will,
do
He
so.
possessed his
family,
and
his
own
estate, or
heavenly
life
nothing but a duplicate of his
was
to
upon
life
it
him
pleased
to
homestead, where he abode
and presumably with a
with his parents,
119
or wives,
wife,
intents
all
earth.
and
and purposes
In several passages
Pyramid Texts we also have allusions to a life in which his
enjoyments and delights were of a more spiritual character, but it
is evident that these represent the beliefs and doctrines of the
priests of Ra, who declared that the blessed fed upon light, and
were arrayed in light and became beings of light, and that the
place wherein they lived was the boat of the Sun-god Ra, wherein
they passed over heaven, and wherefrom their souls flew down
in the
to earth to visit the scenes of their
Vth Dynasty
as the period of the
cults, i.e., the cult of Osiris
and the
former
texts belonging to
two
cult of Ra, existed side
and no attempt appears to have been made
of Osiris or that of
Ra
had the good sense
to allow the beliefs
;
Thus, as far back
life.
distinct
by
side,
to suppress either that
in other words, the priests of Heliopolis
the cult of Osiris to find
which were connected with
expression in the great Recension of
which they promulgated about
B.C. 3500.
The cult
was very ancient, and was universal, and they saw that
the cult of Ra would not take its place in the minds of the
religious texts
of Osiris
Egyptians for a very considerable time,
From what has been
said above
if
ever.
it
quite clear that the
is
followers of Osiris believed in a material heaven,
where that heaven
to consider
text of Unas (line
and
I
<zs^
the
1
91
Ancient
\\ v\ ^=s
and Ap-uat,
tree Asert,
,
if.)
Avas situated.
the Angels of Thoth,
Ones,
^
who cometh
<=>
w
,
In a passage in the
^ V^ ^^ ^
the
Great
forth from the Nile,
\f S=^^£^3: d^,
(1
and
v^,
and we have now
are called
who cometh
upon
Terrifier,
fi
,
forth
Hap,
from the
to witness that the
mouth
pure, because he eats and drinks nothing except that
upon which the gods live. The text says, " Ye have taken Unas
of the king
is
" 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
THE MATERIAL HEAVEN
120
" as ye are powerful, and he saileth about as ye sail about "
thus
;
Unas lived after death was in some place where
The text
there were waters whereon he could sail in a boat.
and
fish]
with
the
net in
[fowl
netted
hath
continues, "Unas
the heaven where
"
possession over the waters in Sekhet-hetep,
Aaru, Unas hath
among
" and his offerings of meat and drink are
" water of
Unas
is
as wine,
even as
it
The
the gods.
and Unas goeth
for Ra,
is
" about heaven like Ra, and he traverseth heaven like Thoth."
From
we
this extract
was situated
Aaru,
called
is
])])])])
Sekhet- Aar,
H
Sekhet-Aarru,
^\
is
®
™ lm
Q
^
~
and
,
1^ *ST ^
^
DJJO
412) the region
(line
_s^
<K\
\\
jjj]]]
name having
* ne
>
'^X
i
n
From a number of other passages
Sekhet- Aaru was divided into a number of
the Dead.
which was called Sekhet-hetepet,
Q
Offerings," or Sekhet-hetep,
Ave find that
Book of
=&=,
(]]]]]
Aaru
or
districts, the chief of
"J,
000
the
Sekhet- Aanru,
anc*
'
called
with
identical
is
is
of the later Recensions of the
,
as
intended to represent a mass of
in another place
waving reeds;
"
"%\ _^£
(I
a determinative a sign which
1 1 Q
where the heaven of Unas
see that the region
i.e.,
Viem
1,e ->
oi
"Field of Peace,'
and was presided over by the god Sekhti-hetep, 000
To the south
Y~)
it
Mv
of
region
this
V ^^
'
*'
'
Sekhet- Sanehemu,
lay
" Field °f
e *'
^ ne
Grasshoppers,"
c^> X
were the Lakes of the Tuat,
Lakes of the Jackals,
waters of Aaru, or
line 234),
and
it
J
L
Sekhet-Aaru,
beings
who
are
called
Akhemu-Sesh-emau, 2 that
1
oo
purified
is
life
;
-^
a
.
and in
and the
In the
himself (Pepi
I.,
also purified himself
here also dwelt the three classes
Akhemu-seku, Akhemu-Betesh, and
to say, three classes of celestial bodies
See Book of the Bead, cxxv. Pt.
1-
Ra
v\
<k\
was here that the deceased
before he began his heavenly
of
—h—
,
l
iii., 1.
19.
?$.q»k--*jsr.
THE SEKHET-HETEPl
[FROM THE PAPYRUS OF AN
ANI Ploughing and Reaping and*
of TM
OR ELYSIAN
»RIT.
MUS. NO. 10470, SHEET
'RSHIPPING
LESSED.
THE GODS
IN
FIELDS
35).]
THE ABODE
THE MATERIAL HEAVEN
or beings
who were thought never
to diminish,
121
ojp
melt away,
All the evidence as to the position of the region
Aaru shows
or decay.
that originally
was thought
to be in the sky, but,
on the other
was entered from certain places
in the Delta, and among such was the region which contained the
double city, Pe-Tep and Tettu, or Tatau. Thus in a passage in
it
hand, there are indications that
it
" Pepi hath gone forth from
the text of Pepi
I.
" Pe,
he is arrayed in
Horus, and in the garment of Thoth, and as Isis is
255)
(line
it is said,
and from being with the Souls of Pe, and
" the apparel of
as
" before
him and Nephthys is behind him, Apuat openeth a way
Shu beareth him up, and the Souls of Annu make
"him to mount the steps that they may present him to Nut
" who stretcheth out her hands to him, even as they did for
" Osiris when he arrived in the other world.
Hra-f-ha-f
" for him, and
v*L_
"
(P
J
^ e P*
w jjJk*^')'
HilH
=»
^
\
*iat
k
o^> JSd J)
J
ourne y e d on
to
Sekhet-Aar,
be hath come forth from Uart,
,
ana s ^ nce ne * s * ne D0(ty which hath come forth
Vol w\ ^ ^ )
"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
several passages in the
and the pictures of the
Theban Recension
district,
with
its
is
supported by
of the Book of the Dead,
lakes
and canals which
form the vignettes to the cxth Chapter, indicate that
situated to the north of Egypt.
to
mean "Field
conveyed by
it
it
was
The name Sekhet-Aaru appears
of Reeds" or "Field of Plants," and the idea
was that
of
some very
fertile
region where farming-
operations could be carried on with ease and success, and where
would be possible
to possess a large, well-kept,
it
and well-stocked
homestead, situated at no great distance from the Nile, or from
main branches. In the text the deceased prays, " Let
" me have the power to order my own fields in Tettu, and my own
" growing crops in Annu.
Let me live upon bread made of white
one of
its
1
I.e.,
"
He whose
face
is
behind him."
;
TETTU-BUSIRIS
122
my
"grain, and let
" persons of
" of
my
my
and
door,
made from red grain, and may the
and mother be given unto me as guardians
beer be
father
for the ordering of
"and
let
me
be able to
sit
my
homestead.
Let
me have much room wherein
" sound and strong, and let
wheresoever
I please
"
to
(Chapter
me
be
move,
Hi.).
In the neighbourhood of Tettu, then, the original Sekhet-
Aaru was thought
to be located,
and
in Tettu the reconstruction of
the dismembered body of Osiris took place, and
the solemn ceremony of setting
each year.
The
here referred
Egypt
called
to
city of Tettu,
was the
up
ft ft
his
%S
csi
Per-Asar-neb-Tettu, '"^ IRj
^37
P <
5>[J1
tradition, the backbone,
,
was
^7
nome of Lower
^ ^, by the
ft e
In a portion of
preserved,
according
it
called
to
one
]
jj^,
jaws were there preserved. 1
From what
or Tatau,
,
capital of the ninth
Egyptians, and Busiris by the Greeks.
Neb-sekert,
was here that
backbone was performed
it
of Osiris; according to another his
has been said above
it
is
clear that the cult of
Osiris is certainly as old as the period of the 1st Dynasty,
and that
the oldest centre of his worship was situated in the Delta.
Everything which the texts of all periods record concerning him goes to
show that he was an indigenous god of North-east Africa, and that
his home and origin were possibly Libyan.
We have no means of
finding out what were the earliest conceptions about Osiris, but it
seems that he was originally a water spirit, or the god of some arm
of the Nile, or portion of the
main body of the
Nile,
and that
he developed later into a great water-god
Dr. Brugsch 2 and
3
M. Maspero both regarded him as a water-god, and rightly
;
consider that he represented the creative and nutritive powers of
the Nile stream in general and of the Inundation in particular.
The natural opponent of Osiris was Set, Avho typified death
and destruction, and who was the god par excellence of the desert
and in various forms and told in different ways we have the
narrative of the contest between the powers of
1
See de Rouge, Ge'og. Ancienne, p. 59.
3
Histoire Ancienne, torn,
~
i.,
life
and death, and
Religion, pp. 190, 197.
p. 172.
WATER-GOD
OSIRIS AS
light
123
and darkness, and decay and regeneration, which appears in
the religious texts of every period.
in every
way
In
Set was the opponent
fact,
of Osiris who, in the words of Dr. Brugsch, typified
the " unbroken rejuvenescence of immortal Nature according to
" the Divine Will and according to eternal laws."
Chapter of the Book of
"Yesterday (u
Dead the
the
sef);
I
" Yesterday
is
know To-day (^
and To-day
Osiris,
In the xviith
"v\ "v\
Who
is Rti,
O
then
am
" I
deceased says,
and in answer to the question which follows, "
it is said,
1
tuau)"
is
"
this ?
on the day when
" he shall destroy the enemies of Neb-er-tcher, and
when he
shall
" establish as prince and ruler his son
15-18).
This
Horus"
(lines
passage proves that although Osiris was the type of that which
is
gone, or dead, or the past, he possessed a power of regeneration
which expressed
itself in
the
young Horus.
In his aspect of a
water-god Osiris was the personification of the falling Nile, or the
Nile in winter, and of the night sun, and of the winter sun, but he
was, nevertheless, the cause of the fertility of Egypt, which was
personified as
and was the father of the young Horus, who
Isis,
due course grew into an
young Horus to take his
father."
Osiris,
place,
and produced by means of Isis a
becoming thus the " father of his
2
Among
a people like the Egyptians
before the annual
rise,
renewed
compared
rise
would not be very long
it
and inundation, and
of the Nile
the
in
of the Nile
would
men, and before
following
year would be
which in Egypt was taken for
to man's immortality,
granted from the earliest times
fall
lives of
be compared to the chief periods in the
the
in
;
and that
this is exactly
what
happened the hieroglyphic texts supply abundant proof. Unfortunately, however, we find nowhere in Egyptian works a
connected narrative of the life, acts and deeds, and sufferings and
death, and resurrection of Osiris, the man-god, but
tolerably
Osiride.
3
accurate
account of them in
The mythological history
Plutarch's
of Isis
and
"Die ununterbrochene Verji'ingung der unsterblichen
Willen und nacb ewigen Gresetzen," liel'ujion, p. 611.
1
3
3
Brugsch, Religion, pp. 612, 613.
Ed. Didot (Serijpta
or alia, torn,
M
iii.,
pp. 427-469), §
we
De
Osiris
possess a
Iside
by
et
this
Nafcur nacb gottlicbem
xii. ff.
AND
ISIS
124
writer
so
is
Mr. Squire
is
important
OSIRIS
an English rendering of
that
given at the end of this chapter, but
necessary here to summarize the main facts in
may
they
it
it
by
will be
it
in order that
be compared with the hieroglyphic texts which refer to
According to these Osiris was the son of Rhea, the
the subject.
Egyptian Nut, the wife of Helios, the Egyptian Ra, by Kronos,
when Helios found that his wife was with
by Seb he declared that she should not be delivered of her
child in any month or in any year.
By a stratagem Hermes, the
Egyptian Thoth, played at tables with Selene, and won from her
the Egyptian Seb
;
child
the seventieth part of each day of the year,
On
which he added to the year.
the
first
i.e.,
in all five days,
of these five days Osiris
was born, and a voice was heard to proclaim that the lord of
creation was born.
In due course he became king of Egypt and
men husbandry, and established a code of laws, and made
men worship the gods when Egypt had become peaceful and
taught
;
prosperous he set out to instruct the other nations of the world,
and
Isis
ruled
Egypt during
his absence.
On
his return
Typhon,
made Osiris to
which was immediately closed by them, and
cast into the Nile, which carried it down to its Tanaitic mouths.
When Isis heard what had befallen her husband she cut off a lock
the Egyptian Set, and his seventy-two comrades,
lie
down
in a chest,
of her hair as a sign of grief,
body.
At
carried
by the
it
among
length she traced
sea,
size,
The Byblos here
papyrus swamps
c=^= 9
it
set out to find his
to Byblos, whither it
\\ Jf
\X
had been
laid
grown
to a
and had enclosed the chest within
referred to
is
its
a
trunk.
not Byblos in Phoenicia, but the
of Egypt, which are called in Egyptian
,
dead
and she found that the waves had gently
the branches of a tamarisk tree, which had
magnificent
(1
and then
name meaning "papyrus
Athu,
plants;" the Greeks
rendered the Egyptian word for " papyrus" by BvfiXos, and some
copyist of the Greek text misunderstood the signification of the
word
in this passage,
and rendered
it
by the name
of the city of
Phoenicia.
The king of the country, admiring the tree, had it cut down
and made a pillar for the roof of his house it is this tree trunk
;
AND
ISIS
which
referred to
is
OSIRIS
by the hieroglyphic sign u
continually used in
table,
turned to the four
that
the
the
king,
and through the good
she was
made nurse
nursing
the
finger
to
consume
cardinal
child
one of
to
mortal
him
the
in
Then
begged
for the
pillar
On
fate.
and cried
flames,
of immortality.
heard
palace
of
royal maidens
sons.
Instead
of
gave him her
Isis
fire
to
changing herself the while into a
parts,
swallow and bemoaning her
saw her son
way,
Isis
the
to
of the
king's
ordinary
the
in
the
has
cross-bars
and each night she put him into the
suck,
his
When
points.
offices
It
house which
a
of
had been cut down, she went
tree
four
is
they are intended
for
the four branches of a roof-tree
to indicate
Osiris.
but the
have nothing to do with such a thing,
and which
tef,
,
texts with reference to
the
been said to represent a mason's
were
125
Isis
one occasion the queen
out,
and thus deprived
told the queen her story, and
which supported the
roof.
This she cut
open, and took out the chest and her husband's body, and departed
with them to Egypt
set out in quest of
One
body, tore
it
sailing
Osiris's
body.
a tomb
found
the
into fourteen pieces,
down throughout
took a boat made
—and
Typhon was out hunting by
night, however,
moon, and he
of the
built
having arrived there she hid the chest and
;
her son Horus.
the
about
she
*
—a
gathered
and
recognizing
Isis
heard
of
this
it.
she
plant abhorred by crocodiles
together
the fragments of
Wheresoever she found one, she buried
over
the
which he scattered up and
When
land.
of papyrus
chest,
the light
it
and
Meanwhile Horus had grown up, and
being encouraged in the use of arms by
Osiris,
from the other world, he went out to do battle
who returned
with Typhon
The fight lasted some days, and
Typhon was made captive, and was given over to the custody
Horus in his rage tore
of Isis who, however, set him free.
from her head the royal diadem, but Thoth gave her a helmet
In two other battles fought between
in the shape of a cow's head.
the
murderer of
his father.
1
Moses was laid in an ark
from the attacks of crocodiles.
of bulrushes,
and was therefore believed
to be safe
.
VICTORY OF HORUS
126
The great battle
Horus and Typhon Horus was the victor.
between Horus and Typhon took place, we are told in the IVth
they first
Sallier Papyrus, on the 26th day of the month Thoth
but
they
afterwards
changed
of all fought in the form of two men,
;
themselves into two bears, and they passed three days and three
nights in this form.
From
the above
summary
it
clear that in Plutarch's time
is
was the son of a god, that he
upon earth and ruled as a wise and just king,
by the malice of evil men, that his body was
the Egyptians believed that Osiris
good
lived a
life
that he was slain
mutilated, and that his wife Isis collected his
been scattered throughout Egypt by
Set,
limbs which had
or Typhon, and that
by some means obtained a new life in the next world, where
he reigned as god and king. The hieroglyphic texts contain
Osiris
abundant testimony that the statements of Plutarch are substantially correct, and from first to last Osiris was to the Egyptians
the
god-man who
eternally
and rose again, and reigned
They believed that they would inherit
suffered,
heaven.
in
just as he
and
died,
had done, provided that what was done
eternal
life,
him by
the gods was done
for
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
the " lord of divine words, the scribe of the gods,"
made
and
(i.e.,
and
Thoth,
Isis,
who
use of the words with which Thoth supplied her, and Horus
his
companion gods who performed the symbolic ceremonies
which were
of Osiris
effectual in
and
producing the reconstitution of the body
its revivification)
had acted for the god.
The
to act
on their behalf even
as they
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,
utchats,
^^
two carnelian Tet
pillars,
and two
lapis-lazuli
jrp[p
According to Plutarch the number of portions into which Set
tore the body of Osiris was fourteen, but the hieroglyphic texts
give
at
times fourteen and at others
sixteen
;
the
cities
and
SHRINES OF OSIRIS
sanctuaries wherein these were buried are
2.
Aa-fib in Elephantine.
4.
Kusae.
of
Lower Egypt).
6.
Letopolis.
7.
Ab,
in the
(Schedia).
12.
of Netert.
14. Apis.
1
in Koptos.
An-rut-f in Herakleopolis Magna.
At- Ament in Sma-behutet (Diospolis
Pa-Thuhen
8.
Hermopolis of Lower
ta-f in
:— 1. Ament
3.
Heliopolis.
5.
127
Egypt.
10.
Libyan Nome.
in
Sa'is.
Meh-
9.
Athribis.
Aq
11.
13. Het-sera in the city
In the late period of Egyptian history,
i.e.,
Graeco-Roman times, the sanctuaries of Osiris were forty-two
number in other words, each nome possessed its central shrine
in
;
in
of
which was called a " Serapeum," or the place where Serapis
was worshipped, but this happened because Osiris Khent Amenti
Osiris,
was
identified
with Serapis, who was not the god Osiris himself,
but only a dead Apis bull which had become an
already been said that in some
stated to be sixteen in
number
true
it
which played such a prominent part
was made up of fourteen
sometimes enumerated.
Osiris are
his
:
1
Dendera
^,
in the ceremonies
pieces,
2
performed
although sixteen pieces are
The sixteen members of the body of
his
soles of his feet,
^
heart,
his
a,
his eye,
X,
3
—his head, ®, the
arms,
^K,
D
tolerably certain that the
refer to the " mysteries " of Osiris, the statue of Seker-Osiris,
which
there,
is
fourteen, because in the inscriptions at
is
has
It
the sanctuaries of Osiris are
lists
number, but
Osiris.
,
*
his interior,
*i-^,
fist,
his ears, <§-^§>, his loins,
his
his bones, £
yjft),
O,
fin S ers >
1^ ^ X ^>
,,
tongue.
his
)))>
c
back,
his
Dod y> 2"! ^'
nis
See Brugsch, A&j. Zeitschrift, 1881, p. 79 ff. Another list of the sixteen
is given by M. Loret in Becueil, torn, v., p. 85, where they are
sanctuaries
enumerated
in
the
following
order
:
—Tettu,
1
(£>
Memphis,
q E
Atef -khent,
8
,
V
_
T
^
X
Nubia,
,,^,
,
^,
Sa'is,
Txf
,
Herakleopolis,
f
,
Q
I
j
-y^y
,
^^ ^BHE'
^
,
,
'
f" @
'
Recueil, torn, hi., p. 56;
'
torn. iv\, p. 23.
Y\
f^^l
Kusae,
^' Amu & I
*~^~, Mehtefc,
Re-aqiu,
Abydos,
"
'
Hen,
<^>^^,
Dendera 4ar*
Ka " qem
B et
{ ©,'
They are enumerated by Brugsch, Aeg. ZeiL, 1881, p. 90 ff.
JL>
-
^L
^ ^=—
Sma-Behutet,
1
Y
^
&
>
Netrat,
S£
-
,
OSIRIS
128
his
THE MAN-GOD
® ^=—
head with the face of a ram,
<=>
his hair,
*"ww
<£>
q
^>
U
22.
,
and
1
o
-
now
All the evidence on the subject
available goes to prove,
as the paragraphs above show, that the early Egyptians believed
man-god who was murdered and whose body was
mutilated, and that the various members of his body were reconand we know from a very interesting text at Dendera 2
stituted
that during the month of Khoiak a number of festivals were
that Osiris was a
;
celebrated at
the chief sanctuaries of Osiris in Egypt, and that
all
them
elaborate ceremonies were performed in
which took place in the
of every event
commemoration
death, and resurrection
life,
in
In this text the uses of the various sanctuaries are
of the god.
making of the
funeral chest, and of the model of the god which was to be buried
in the coffin, and of the incense, and of the amulets, and of the
fourteen divine members, and of all the materials, etc., which were
On the xiith day of Khoiak the
employed in the ceremonies.
Festival of the Ploughing of the Earth and the Festival of the
described, and detailed instructions are given for the
TenA,
were celebrated;
,
(j
The hieroglyphic
1
(PeVusium)
of his
;
[)
head were buried
^W^
coccyx)
'
*^ s
l e ft
was buried
a foot was
ijjpji
in
,
«
Mr
l
©
Lower Egypt
and a portion
of his
;
his left eye
was buried
in
Am,
^~
Faket in Upper Egypt
u^
^
,
certain portions
;
ha the Delta
his
;
le
o was buried at Mehet,
at
;
and his thighs
Netert,
his
phallus
backbone
\
^
,
Cx
SPf
^
;
a bone of his back (os
at Het-her-ateb,
J
i
i
the honour of possessing
was buried
at Pa-paut-neteru,
at
Het-Bennu,
^
them was claimed by more than one
See Brugsch, Becueil,
Denderah, torn,
iv., pll.
r
i.,
35-39.
15, 16
;
(I
',
and his heart at Usekht-Maati,
.
J
^ ^^ ^
Various other
|
parts of his body were buried at different places, and in the case of a few
2
neck was
an arm and his right leg were buried at Aterui qema,
;
M J 4 J]
Abydos
his eyebrows were buried in
V&y
Heb-kert,
at Heliopolis,
buried
I)
at
in
,
;
his jaw-bones Avere buried at
buried in the Delta
WW
I
head of Osiris was buried in the
texts tell us that the
sanctuary of Arq-heh, <c=r>
Het-Maakheru,
on the xivth day the great
members
city.
Diimichen, Besidtats,
iv.
1-27
;
Mariette,
K
,"
SETTING UP TET
129
Festival of Pert; on the xvith day the Festival of Osiris
Amenti
on the xxivth day the model of the god of the preceding-
;
year was taken out from
Osiris
Khent
was embalmed
up
the Tet, u, was set
members
place and buried suitably, and the
its
in the sanctuary
of Osiris,
;
in Tettu, because
last
on
new
day of the month
day the divine
this
were brought. The new
9>R.^>
|
on the
remained
Osiris
without burial for seven days because of the tradition which
womb
declared that the god had remained for seven days in the
his
mother Nut when she was with
of
child.
In connexion with the ceremonies in the great sanctuaries,
e.g.,
Dendera, thirty-four papyrus boats were employed, and these
were
up with 365
lit
The gods
lights,
lamps, ]
or
U "^ Q, ^^n
of Mendes, with Anubis, occupied one boat,
Nephthys, Horus, and Thoth, each had a boat
Tuamutef,
Qebh-sennuf,
Sah-heq,
II
Isis,
the remaining
;
twenty-nine boats were dedicated to the following gods
Hapi,
and
:
— Mestha,
|^T, Armauai,
<2>
£= -f) M 1 Maa-tef-f,
*^_ 1
Ar-ren-f-tchesef,
Jp *JL
^" *—- -^j 1 Am-Tet, JJ- ^ ^ Nefer-hat, I *^
Ast-sen"
,
,
ARI-TCHER,
jj^jQIU^S^^^,
„ ^
Sent,
,
J
Sebakhsen,
Qetet,
^
fl
q
UNNUT-F,
Asbu,
\\
^> ^
T lr^%0
n
J %> 1
nef-nebt,
<=>
het-Anes,
1
n
J\ ^
HeR-A-F,
,
ySj
^"
f^ 1 Neter-bah, p|
,
f ^ Q, *^ 1
^
-ZT1) "j
V
J
^
[1
fQH^pSl,
j\
,
p
i
C
Maa-em-qeeh,
—
<=>
^
/= J"^^"^ 1
Tesher-maati,
I
§
'
1
^-Q"? er - Am -
'
NeTCHEH-NeTCHEH,
'
Per-em-khet-khet, ^=S
,
An-f-em-hru-seksek,
facts
a
Khenti-heh-f,
,
^
Ari-maat-f-tchesef,
,
1, Heqes, 8
'
^
SeM,
,
c=S)
"
^
^
^
,
,
-<2>-
,
,
"SI,
Erta-
KnENT-
i
^y^^Q"\
—»— ^fe? —h—
X
.
The above
prove that in the Ptolemaic period the views which were held
generally about Osiris were substantially the same as those which
were
in
II
vogue
—
in
the
times
when
the
Pyramid
Texts were
FORMS OF OSIRIS
130
composed, and
it is
clear that the cult of Osiris
even in the Vth Dynasty, or about
From
the
Pyramid Texts we
B.C.
was widespread
3500.
learn that the dead kings were
already identified with Osiris, and that Osiris was identified with
knowing when he was
The
merged in Seker, the god of the Memphite Underworld.
that
he
was
declared
the
son
and
of
Seb
Nut,
priests
Heliopolitan
we have no means
the dead Sun-god, but
but
it is
much
of
to be regretted that they did not preserve for us the
genealogy of the god according to the priests of the predynastic
The
period.
which were celebrated
festivals
the
in
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
although
antiquity,
it
made, does not suggest a primitive
how
shows
deeply seated was the cult of
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 comparatively early days, both by foreigners and Egyptians, and it is this
fact which explains how he came to be identified with the Greek
god Dionysos. The aspects of Osiris were nearly as numerous as
those of Ra, hence we find him identified with the sun and moon,
and with the great creative and regenerative powers of Nature,
Osiris in the hearts of the people.
and he was at once the symbol of rejuvenescence, resurrection, and
of
life
of every sort
and kind which has the power of renewing
itself.
We
must now consider the various forms
represented on the monuments, and in papyri,
form of the god
the
is
White Crown,
that of a
/),
mummy, who
Hawk-god
Kheprer, and the goddess Shent,
^
>^>
f
'
1
aaKaa,
Khut, and Khent Amenti,
^n
Osiris is
The common
etc.
,
hanging from
In a scene reproduced by Lanzone 1 he
appears in a group with the
flm
which
wears a beard, and has
on his head, and a mendt, (w
the back of his neck.
Osiris, lord of
in
Seker, the
Beetle-god
and has two forms,
r
-<s>-
^37 '^^ °
,
i.e.,
and
ano ^ ner scene 2 he appears in the form of the Tet
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
and
pillar,
on which
called " Osiris Tet,"
is
lies
OSIRIS
and stands
131
at the
head of a
bier,
mummied form. On a stele at
mummied form, seated, and holding in his
the god Seker in
Turin 1 Osiris appears in
hands the sceptre
f
and the
,
or whip
flail
White Crown with plumes,
to
£\
on his head
;
which the name Atef
is
is
the
usually-
His titles are " Osiris Khenti-Amentet, Un-nefer, lord of
given.
Tatcheser, the great god, king of the living."
Ptah-Sekri, ^
seated
^^
§
^
w)
>
Behind him are
" ^ 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
A
knives. 3
common symbol
god
of the
A,
is
i.e.,
the box which
contained the head and hair of Osiris and which was preserved at
Abydos, where these
relics
Elsewhere we see the
were buried.
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
/\
steps,
of
Isis,
,
at
Henen-Su
;
Thoth, Heka, ^=^
he
jj
is
,
accompanied by Maat, Horus, son
who
holds a serpent in each hand,
and the snake-headed goddess Heptet,
which
unknown, but
certain that
it is
;
on her head
solar disk,
is
it
The exact part
.
is
was of considerable importance,
assisted in bringing
Heptet has the body of a
snake
8
deity played in connexion with Osiris
this last-named
and that the goddess
flight of
woman
about his resurrection.
with the head of a bearded
a pair of horns which are surmounted by a
and Atef Crown, and uraei with disks and horns,
r>.
In each hand she holds a knife. 3
On
the walls of the temple of Dendera
4
is
preserved a very
interesting group of scenes connected with the story of the death
and resurrection of the god, which may be
1.
Osiris lying
his four
crowns
;
on his stomach on his
he
is
1
Lanzone, op.
4
See Mariette, Deaderah,
cit., pi.
96.
called, " Osiris,
2
briefly described thus
bier,
:
beneath which are
beloved of his father, the
:!
Ibid., pi. 143.
torn, iv., pi. 6515., Paris,
1S73.
Ibid., pi. 211.
FUNERAL OF
king of the gods, the lord of
Horus who presents
to
him a
life,
Osiris
lying
on
In front of Osiris
Osiris."
is
lotus flower.
No.
2.
OSIRIS
his
1.
funeral
bier
the
at
;
head stands
1
No.
Nephthys, and at the foot
2.
Isis.
Osiris, ithyphal-
3.
and
lic,
wearing
Atef Crown,
his bier.
lying
On
bier
of the
the
on
the head
is
hawk
a
with outstretched wings,
and
Isis
behind
;
similar
No.
3.
hind
it
stands
on the foot
it
is
a
hawk, and bestands
Horus,
FUNERAL OF
son of
Above
Isis.
OSIRIS
the soul of Osiris.
is
loo
Below the bier are two
crowns, a tunic, and a cap.
4.
of
which
5.
of
Osiris,
naked and beardless, lying on
a statue of
is
Osiris,
Isis,
and
his bier, at the
at the foot a statue of
naked and beardless, lying on
which stands
Isis
who
addressing the god
is
Nephthys.
his bier, at the
;
head
head
beneath the bier are
figures of the four children of Horus, Mestha, Hapi, Tuamutef,
and
Qebhsennuf, who, besides representing the gods of the four cardinal
points,
may
here be considered as personifications of the four large,
internal organs of the body.
6.
Osiris,
naked, lying upon
his bier, over the foot of
is
the vulture goddess
which
Uatchet,
and over the head the uraeus
goddess Nekhebet.
7.
Osiris, in
mummied
form,
No.
lying on his bier beneath a funeral
chest, over
8.
which a hawk stretches out
Osiris,
j
^g ^
9.
at the
his
head and
8.
Isis at his feet.
Ta-khent lying on his bier, with a Hawk-goddess
head and a Vulture-goddess at the foot.
Osiris of
10. Osiris of
face
wings.
of Behutet (Edfu) lying on his bier, with
,
Xo.
Nephthys at
its
6.
Hap,
downwards on
^^1©?
his
bier,
crowns and caps of the god.
wearing the Atef Crown,
lying-
beneath which are a number of
FUNERAL OF
134
11. Osiris lying
on
OSIRIS
his bier in the
Meskhen chamber with the
four funeral vases beneath.
mummied, and beardless, lying on his
watched over by three hawks, and by Isis, who stands
12. Osiris,
bier
;
he
is
ithyphallic,
at the head,
headed
frog
-
the
god
and by a
form
Horus.
of
Be-
neath the bier are the
ape-headed god Aurt,
<
anc* two
1
4 _a
snake-goddesses, one of
'
No
tept,
©
^ ^) Pn
S»
x
13.
'
12
-
which
-
called
is
Her-
anc^ an ibis-headed god.
Seker-Osiris
of
Mendes, beardless, lying up-
on a
bier,
with Anubis in .atholding
tendance,
hands a vase
of
his
in
unguent,
and an instrument used in
embalming.
No. 13.
14.
Seker-Osiris
of
mummy,
Mendes, in the form of a hawk-headed
upon his
beneath which grow
bier,
lying
three small trees.
15.
Seker-Osiris,
naked, and bearded, and
wearing the Atef Crown,
lying
upon
his
neath which
No. 14.
bier,
be-
grow three
trees.
16.
Ptah-Seker-Asar of Memphis, in
mummied form and
bearded, lying upon his bier, at the head of which, on a pedestal,
stands a figure of
Isis.
The
bier
is
placed within a funeral chest,
the pillars of which are in the form of Tet, u
" Asar Tet, the holy one in Tettu,
of a Tet pillar,
which
is
rj'S
provided with
7
.
On
M m
>"
the right
m
is
^ ne form
human hands and arms
;
FUNERAL OF
OSIRIS
135
No. 16.
above
it
appear the head of Osiris and the sceptre and
flail,
or
whip.
Osiris on his bier
The
mummy
of Osiris
17. Osiris,
on
its
;
beneath are the Canopic
bier with the hawk of Horus above
and at the foot Isis.
beardless,
and wearing
the
jars.
;
at the
head
NephthyS,
White Crown and
plumes, in the act of raising himself from his bier at the
of Heru-netch-tef-f.
is
command
FUNERAL OF
136
No.
OSIRIS
No. 18.
17.
18. Osiris Un-nefer, in
mummied
form, lying on his bier, at
the head of which grows the Persea tree, Ashet
A
(1
above the
;
upper branches stands a soul in the form of a man-headed hawk.
19. Osiris, bearded, lying
elaborately
number
on
his bier,
ornamented funeral chest
;
which
rests within
an
beneath the bier are a
Through one
and touches the
of helmets, caps, etc., belonging to the god.
end of the chest Heru-netch-tef-f thrusts his lance,
face of Osiris with
it,
with the view, presumably, of effecting the
" opening of the mouth."
Ceremonial scene connected with the resurrection of
Osiris, ithyphallic
20.
upon
his bier
;
and bearded, in
mummied
"her brother," and
the
(
TJtchat,
form, lying
over his feet and his body hover two hawks.
the head kneels Hathor, " Mistress of Amentet,
Heqet,
Osiris.
£> J);
at the foot
is
who weepeth
At
for
a frog, symbol of the goddess
beneath the bier are an ibis-headed god holding
two serpents, and the god Bes.
to note that the frog-headed goddess Heqet,
It
is
who was
interesting
a form of
PTAH-SEKER-AUSAR, the Triune God of the Resurrection
FUNERAL OF
Hathor,
was
Resurrection
137
by the Christians with the Christian
may be cited the lamp described by
connected
;
OSIRIS
in proof of this
No. 20.
Signor Lanzone,
1
whereon, he
tells
3
the legend Eyoj
21. Osiris,
elfxt '^^ao-rctcri?,
bearded,
" I
us, is a figure of a frog,
am
the resurrection."
in
ithyphallic,
wearing the White Crown, lying on his
stand
Anubis addressing' Osiris on his
kneels
;
H eru-netch-tef-f in
mummied
bier,
Anubis, jackal-headed, and Heqet,
head stands
and
by the
form,
side of
frog-headed.
and
which
At
the
bier.
the form of a hawk, and Nephthys
at the foot kneels Isis.
22. Osiris, bearded, wearing the
White Crown with plumes,
No. 22.
1
Dizionario, p. 853.
RESURRECTION OF OSIRIS
138
and holding in
his
hands the sceptre and
himself up on his knees from his bier, which
Beside
it
stands
23. Osiris rising
pedestal
Isis.
up out of a basket
behind him stands
;
him "
life."
On
the right
him
is
which
(?),
rests
upon a
with her wings stretched out on
Isis
both sides of him, and before
to
enclosed within
is
Beneath the bier are most of the crowns of
the funeral chest.
the god.
or whip, raising
flail,
is
a bearded god
who
presents
a second scene in which the god
seen kneeling within the boat of the double Tet,
u
,
is
wherein are
No. 23.
emblems of the South and
The boat rests upon a sledge, the supports
the form of inverted lotus flowers, which are
a papyrus plant and a lotus plant, the
North respectively.
of
which are made in
well
known
god here
-'5a
z^l
is
1$
dawn and
types of the
as such
The
life.
title
of the
" Osiris Seker, lord of the funeral chest [at] Abydos,"
^^
r^rn
i
pi
i
The two commonest
li^.
of renewed
and
-JQ
Q °
titles of
"Un-Ne™,"
Osiris
Hi^J,
are "
or
Khent-Amenti,"
(Zl^Il -1
he holds in his hands one or two sceptres and the whip, or
Sometimes he
J\, and wears the White Crown.
appears as a man, with a large mouth and eyes and nose, and with
a Tet surmounted by a disk, plumes, horns, uraei, etc., issuing
flail,
j,
|,
from his head. 1
out
2
He
once appears in the form of Ptah pouring
water from a libation vase for a deceased person who kneels
before him, and once he appears with the head of the Bennu. 3
1
Lanzone, Dizionario,
pi.
293.
2
Ibid., pi. 294.
3
Rid.,
pi.
295.
In
Ml Ml Ml Mr vr
w w \u w \u w \u w
\u
m
®®®®®®®®<§>®®®®®®
/av ja\
/av
King SETI
jms.
I.
/av /av /av /a\ /av /a\ /a\ /av /AV /av /A\
Addressing OSIRIS Khent-Amentet.
;
RESURRECTION OF OSIRIS
some scenes
Osiris appears as
instance the god
is
in another he
is
called " Osiris,"
mound
a god of vegetation, and in one
represented in
mummied
his
\\% and from which four
a large serpent with the White
is
form, and wearing the
body a row of plants is seen growing
represented by a small mound of earth, which is
Crown, and from
xVtef
139
Above
trees grow.
Crown upon
its
the
head, and
—
two small serpents growing out from its body on the right are:
and 2. the serpent
1. A ram-headed god, holding a serpent,
;
®
Khebkheb,
J
®
J Hlft
on the
;
left
are
a ram-headed god
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
Thus, as Dr. Brugsch has
another, possessed his own sanctuary.
pointed out, in Northern Nubia Osiris was known as Khnemu, in
Apollinopolis and Denclera as An, in Thebes as Khnemu-ut-emholding a serpent, and a feather.
1
ankh, in Coptos as Amsu-Heru-ka-nekht, in Diospolis Parva as
Sekhem,
in Lycopolis
as Sekhem-taui, in Antaeopolis as
Maui,
Cusae as Urt-ab, in Memphis as Seker, in Cynopolis and
Oxyrhynchus as Anubis, in Herakleopolis as Ka-hetep and Heru-
in
shefi,
in the
Ankh and
and
Libyan
Nome
as
Khent-Amenti,
in
Heroopolis as
Tern, in Busiris as Tet or Tettu, in Heliopolis as Ser-aa,
in other places in the Delta as
Fentet-ankh, Heru-ap-shata.
In the cxlist and cxliind Chapters of the Book of the Dead
have a complete
list
of the forms
and shrines of
Osiris,
and
we
as they
are of great importance for forming a right idea of the universality
of the cult of Osiris in Egypt,
it
will be found, in
two
versions, at
the end of this section on the great gods of Heliopolis.
We
have now traced the history of Osiris from the time when
he was a river or water god, and of only quite local importance, up
to the period
when
his worship reached
from the north of the Delta
Nubian Nome at Elephantine, and he had become in every
sense of the word the national god of Egypt.
We have now to
consider Osiris in his character of god and judge of the dead, and
as the symbol of the resurrection, and the best source upon which
to the
1
Religion, p. 018.
OSIRIS,
140
we can draw
JUDGE OF THE DEAD
for information
In this work Osiris
Dead.
is
on
subject
this
is
the Booh of the
held to be the greatest of the gods,
men after death, and he is the
He attained this exalted position
arbiter of their future destiny.
because he was believed to have been once a human being who
and
it
is
he
who
is
the judge of
had died and had been dismembered but his limbs had been
The most remarkable
reconstituted and he had become immortal.
thing about him was that his body had never decayed like the
;
bodies of ordinary men, and neither putrefaction nor
acquired power over
it,
or caused
it
worms ever
to diminish in the least degree.
It is true that it was embalmed by Horus, and Anubis, and Isis,
who carried out with the greatest care and exactitude all the
prescriptions which had been ordered by Thoth, and who performed
their work so thoroughly well that the material body which Osiris
possessed on this earth served as the body for the god in the world
beyond the grave, though only after it had undergone some
mysterious change, which was brought about by the words of
power which these gods said and by the ceremonies which they
performed. A very ancient tradition declared that the god Thoth
himself had acted the part of priest for Osiris, and although the
Egyptians believed that
god back
to
it
was
his
words which brought the dead
they were never able wholly to free themselves
life,
from the idea that the
series of
magical ceremonies which they
performed in connexion with the embalmment and burial of the
dead produced most beneficial results for their deceased
friends.
The compositions which form the chapters of the Booh of the
Dead are declared to have been written by Thoth, and they were
assumed to be
identical with those
behalf of Osiris
;
which
this
god pronounced on
the ceremonies which were performed
priests at the recital of
by the
such compositions were held to be identical
with those Avhich Horus and Anubis performed for the " lord of
life,"
and
if
the words were said
by duly appointed and properly
qualified priests, in a suitable tone of voice, whilst the ministrants
and libationers performed the sacred ceremonies according to the
Rubrics,
it
was held
the deceased eternal
to be impossible for Osiris to refuse to grant
life,
and to admit him into
his
kingdom.
It
may
be argued that the words and the ceremonies were the all-important
JUDGE OF THE DEAD
OSIRIS,
141
man and of his eternal life, but this
Egyptians only regarded them as means
to be used with care and diligence; it was Osiris, the god-man
factors of the resurrection of
was not the
himself,
case, for the
who had
perfect in all
from the dead and was living in a body
members, who was the cause of the resurrection.
its
risen
Osiris could give life
after death because
and he could give eternal
the
to
life
he had attained to
souls
men
of
in
it,
their
transformed bodies because he had made himself incorruptible and
immortal.
Moreover, he was himself " Eternity and Everlasting-
and
ness,"
it
^^
again,"
f|
P
birth into the
is
was he who "made men and women
new
^
|
^;
J
of the world which
new
the
birth
was the
beyond the grave and
was life, he could
from the dead because he was the resurrection
life
is
Osiris could give life because he
everlasting.
make man
$$
^»
to be born
to rise
•
but the priesthood taught in
all periods of Egyptian history that it
was necessary to endeavour to obtain the favour of the o-od by
means of magical and
words and ceremonies.
religious
earliest times the belief in
Thus
"
him
Unas
in the text of
king to Tern, "
Tern, this
his sustenance
the
the immortality of Osiris existed, and
the existence of the dead after death was
the god.
From
thy son
is
and he liveth
" dieth not, and this
;
bound up with that
240)
(line
it is
said of the
Thou
and Unas
Osiris.
he liveth
of
hast given
liveth
he
;
Unas dieth not he is not destroyed, and this
Unas shall not be destroyed if he begetteth not this Unas shall
"not beget; if he begetteth this Unas shall beget." In a text
nearly two thousand years later the deceased Ani is made to ask
Tern, the head of the company of the gods of Heliopolis, " How
;
"
;
"long have
I to live?"
and he
replies,
"Thou
shalt exist for
" millions of millions of years, a period of millions of years " * now
;
Tern was identified with Ra, and Ra, at the time when this text was
written, was held to be the father of Osiris, and to all intents and
purposes the question of the scribe Ani was addressed to
It
1
the
^^
J
<c==>
_#
Book of the Dead
H
Osiris.
has already been said that the great source of information
AAAAAA
2T
i
!
(Ani, pi. 19,
1.
K
i
16).
!
X©
H
/wwv
'
i
I©
Cha ifcer
i
i
'
clxxv
-
of
,
JUDGE OF THE DEAD
OSIRIS,
142
about Osiris and his cult
contained in the Book of the Bead,
is
which may be termed the Gospel of
made
to point out to
man
wherein the god
Osiris,
is
the necessity for leading a pure and
and to instruct him in the words and deeds
which will enable him to attain eternal life, and we must now
briefly describe the relations which were believed to exist between
good
upon
life
earth,
god of truth and
this
life
In the accompanying
and the deceased.
plate, which contains the famous "
of the Bead, as contained in the
Judgment Scene " of the Booh
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
Egyptians believed that the souls of the
clear that the ancient
dead, and perhaps also their bodies, were judged, and the place
judgment seems to have been situated in the sky no
of the manner in which it was performed are given, but it
of their
details
;
seems as
%s>
piq
word
f\
ft
" (like
a
(]
Hebrew
ddbhdr,
to say, the
"Q"j).
The
^
Y|
" words
much
as
scales,
Makhaat,
rtl, which were presided over by Thoth,
who from
Set,"
Brothers."
"
weighing of
" weighing of words"
was
known
as
Ap-rehui,
" Judge of the two combatant gods," that
Horus and
Two
the
is
" deed, action," as
word metu means
remote days
very
i.e.,
T
v\, utcha metn, that
was carried out by means of a pair of
(or actions)
^\
<r-=^
for the
actions,
"
the judgment consisted in the " weighing of words,"
if
and
as
Ap-senui,
is
\/ <=^> | % ^
to say, "
Judge of
yJ^^W," Judge
Thoth, however, only watched the Balance
were being tried in
it
on behalf of Osiris
— at
of the
when
least this
was the view in later times.
The Egyptians, having once conceived the existence of a
Balance in the Underworld, proceeded to represent it pictorially, and
as a result
we have
in the vignette of the
Judgment Scene
a pair
of scales similar to those with which they were acquainted in daily
life.
could
They were
be
too logical to think that words, or even actions,
weighed
in
a material balance,
and they therefore
The Goddess MESKHENET.
—
OSIRIS,
JUDGE OF THE DEAD
143
represented the weighing of the material heart, from which they
declared
all
thoughts and actions proceeded, and sometimes the
whole body of the
artist
in
man who
is
to be
judged was placed by the
They had, moreover,
one pan of the Scales.
in very
early times arrived at the conception of " right, truth, law, and
"rectitude,"
and
it
all
of which they expressed
^
by the word madt,
was against the emblem of Madt, the
feather,
Why
weighed either the heart or the whole body.
all
•
,
u
that they
[),
the feather was
—
chosen as the symbol of madt instead of the usual object,
impossible to say, and this fact suggests that
^
/
i,
it is
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
no doubt that they
is
were the outcome of the firm belief that they would result in the
salvation and well-being of the souls of the dead.
Scene as given in the Papyrus of Ani
The
scribe
Ani and
his wife
may
The Judgment
be thus described
Thuthu enter
wherein the heart, symbolic of the conscience,
is
:
the Hall of Maati,
to be
weighed
in
the Balance against the feather, emblematic of Right and Truth.
In the upper register are the gods
who
sit
in judgment,
whom
are
the standard of the Balance
sits
form the great company of the gods of Heliopolis, to
added Hathor, Hu, and Sa.
On
and who
the dog-headed ape, the companion of Thoth, the scribe of the
gods
;
and the god Anubis, jackal-headed, examines the pointer to
;
make
JUDGE OF THE DEAD
OSIRIS,
144
tongue of the Balance
:— 1.
Balance are
2.
beam
certain that the
the Meskhen,
head which
(1
I
I
I
rests
I
exactly horizontal, and that the
®
left of
or destin y
'
or rectangular object with a
,
the
5
human
/WW\A
connected with the place of birth
commonly thought
is
3.
;
Meskhenet,
the goddess of the funeral chamber, and
;
the
BH^.^ jj> tne &od of luck
upon a pylon, and
goddess of nursing
On
in its proper place.
is
Shai,
jfi
is
4.
Renenet,
|
p
to be
^ %$
^^ Njf
the soul of Ani in the form of a
,
,
the
human-
The lines of hieroglyphics
which appear above the figures of Ani and his wife contain a
version of Chapter xxx.b of the Book of the Dead, in which the
headed hawk standing upon a pylon.
deceased addresses his heart, and prays that the sovereign chiefs
may
not oppose his judgment, and that
it
may
not be separated
The
from him in the presence of the keeper of the Balance.
sovereign chiefs here referred to are Mestha, Hapi, Tuamutef, and
Qebhsennuf, the children of Horus.
After the heart has been
weighed, Thoth, being satisfied with the result, addresses the gods,
saying, "
The heart
of Osiris
Ani hath indeed been weighed, and
him (or it) it hath been
" his soul hath borne witness concerning
" found true
"
;
No
by trial in the Great Balance.
evil
hath been
found in him, he hath not wasted the offerings in the temples,
"he hath not done harm by his deeds, and he hath uttered no
" evil report whilst he was upon earth."
In answer to these words
the gods ratify the sentence of Thoth, and they declare that he is
holy and righteous, and that he hath not sinned against them
therefore the monster
the dead,"
who
is
Amemet,
a
1\
^v ^,
or the "Eater of
seen standing behind Thoth, shall not prevail
over him, and they further decree that he shall have a homestead
in Sekhet-hetepu for ever,
and that
offerings shall be
made
to
him, and that he shall have the power to appear before Osiris
at will.
In the second part of the scene Horus, the son of
Ani by the hand
into the presence of Osiris,
within a shrine in the form of a funeral chest.
head the Atef crown, and he holds
his usual
who
is
Isis,
leads
enthroned
Osiris has upon his
emblems of authority.
THE JUDGMENT SCEN
The Company
of the
Gods
E
AN
I
'
S
HEART BEING WEIGHED
IN
THE BALANCE.
L
JUDGE
OSIRIS AS
145
(jo^, i.e., the
n * s nec ^ hangs the mendt,
amulet which was associated with joy and pleasure. The title of
1'
the god
Isis
from
4\i
I'
is
" Osiris, lord of everlastingness."
and Nephthys
;
four Children of Horus,
The
i.e.,
the four gods of the cardinal points.
Mestha, has the head of a
first,
head of an ape
;
Behind him stand
before him, standing on a lotus flower, are the
man
the second, Hapi, the
;
the third, Tuamutef, the head of a jackal
the fourth, Qebhsennuf, the head of a hawk.
lotus
on which these gods stand
and
In some papyri the
seen to have
is
;
its
roots in a lake,
or stream, of water, which flows from under the throne of Osiris.
Near the
which was
lotus hangs the skin of the pied bull
gazelles
and a goose were
throne of Osiris
sacrificed
ceremony when two
at the beginning of that portion of the funeral
The
also slain as sacrifices.
side of the
painted to resemble that of a funeral chest.
is
The roof of the shrine is supported on pillars with lotus capitals,
and is surmounted by a figure of Horus Sept or Horus Seker, and
by rows of uraei. The pedestal on which the shrine rests is in the
form of the hieroglyphic which is emblematic of Maat,
i.e.,
" Right and Truth."
Before the shrine is a table of offerings, by
which,
on
a
reed mat, kneels Ani with his right hand
side
of
the
raised in adoration in the left hand he holds the kherp sceptre.
He wears on his head a whitened wig, and the so-called " cone,"
In his speech Horus, the
the signification of which is unknown.
"
Un-nefer, and I have
thee,
come
to
I have
son of Isis, says,
brought unto thee the Osiris Ani. His heart is righteous, and it
—
/
i,
;
'
'
hath come forth innocent from the Balance
'
against any god or
'
'
;
it
hath not sinned
any goddess. Thoth hath weighed it according 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
and let him be like unto the followers of Horus for
of Osiris
;
'
'
'
;
ever and ever."
in the following
Amentet.
which
is
words
There
is
:
scribe
Ani then makes
— " Behold
no
sin in
I
my
am
in thy presence,
body.
I
may
I
lord of
have not spoken that
—
false
be like unto those favoured ones
are in thy following, and that I
II
his prayer to Osiris
not true knowingly, nor have I done aught with a
Grant thou that
heart.
who
The
may
be an Osiris greatly
JUDGE
OSIRIS AS
146
"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
Thus Ani was free
in respect of a habitation in the Sekhet-Aaru.
"
to pass into all the various regions of the dominion of Osiris,
to enter into everlasting
the
In
reference
is
life
description
made
and
and happiness.
the
of
Judgment Scene given above,
to the Eater of the Dead,
and
in connexion with
him it must be observed that he was supposed to devour straightway the souls of all those who were condemned in the Judgment
Hall of
Osiris,
and that from one point of view the punishment of
the wicked consisted of annihilation.
Ani became "maa kheru,
that
when once
his heart
Above,
too, it has
^
Jp
I,
been said
before
Osiris,"
had been weighed and had not been found
Egyptologists have investigated the meaning of these
wanting.
words very
carefully,
but have not agreed as to their meaning
;
as
has been rendered " victorious, triumphant,
a result maa kheru
" just, justified, truth-speaking, truthful, true of voice, mighty of
word or speech, etc." Their true meaning seems to be " he
whose word is right and true," i.e., he whose word is held to be
right and true by those to whom it is addressed, and therefore,
whatsoever is ordered or commanded by the person who is declared
in the Judgment Hall to be maa kheru is straightway performed
by the beings or things who are commanded or ordered. Before a
man who is maa kheru every door in the Underworld opened
itself, and every hostile power, animate or inanimate, was made to
"
remove
from his path.
itself
Passing
judge of the
now from the
dead, we must
the god which
First
among
consideration of Osiris as the king and
briefly refer to the beautiful
are found in the
these
composition which
must
is
be
inscribed
on a
Rationale, Paris, and which was
The text
is
in the
form of a
hymns
to
Booh of the Dead and elsewhere.
mentioned the very remarkable
hymn
first
stele
in
the Bibliotheque
made known by Cbabas.
addressed to Osiris, but
it is
of
JUDGE
OSIRIS AS
unique importance in that
it
147
contains a proof of the substantial
life and death of Osiris, and of the
by Plutarch. After enumerating the various
Osiris in Egypt, and ascribing great praise to this
accuracy of the account of the
birth of Horus, given
great shrines of
god, and summarising his beneficent acts, an allusion
his death
and to the search which
goddess, the
miracles,
such a
sister
and wife of
Isis
Osiris,
made
made
for his body.
was a
and she knew words of power and how
way
is
skilled
to
This
worker of
to utter
them
that the greatest effect might result from them.
in
In
the form of a bird she sought her brother's body ceaselessly, and
went round about over the face of the earth uttering cries and
moans, and she did not desist from her quest until she found it.
When she saw that he was dead she produced light with her
feathers, and air by the beating of her wings, and then by means
of the words of power which she had obtained from Thoth she
roused Osiris from his state of helplessness and inactivity, and
united herself to him, and became with child by him, and in due
course brought forth her son Horus in a lonely place
any.
The hymn
a rendering of
in
it
which the passage occurs
is
here given
;
is
unknown
to
so important that
the hieroglyphic
text,
with
interlinear transliteration and translation, will be found at the end
of this section.
148
(
)
CHAPTER
HYMN TO
XVIII TH DYNASTY,
"1
T
OMAGE
OSIRIS
ABOUT
B.C. 1500
Osiris, the lord of eternity, the
to thee,
who
king
many names, whose
forms
coming into being are holy, whose attributes are hidden
in the
of the gods, thou
" of
VII
"temples, whose Double
"the Chief of Tettu
is
hast
Thou art
One who dwelleth 2. in
most august (or venerated).
(or Busiris), the Great
Sekhem (Letopolis), the lord to whom praises are offered in the
nome of Athi, the Chief of the divine food in Annu (On, or Helio" 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
"
"
1
"thee in Nart, 3 and thy Soul hath been exalted as lord of the
" Great
House
in
Khemennu
(Hermopolis).
Thou
art he
who
is
"greatly feared in Shas-hetep, the lord of eternity, the Chief of
"Abtu
(Abydos), thy seat extendeth into the land of holiness
" (Underworld), and thy
Thou
"mankind.
4.
"two lands
(i.e.,
" doubles,
name
is
firmly stablished in the
art the substance of [which
2
I.e.,
the ninth
Qereret
A
were made] the
thou art the chief of the company of the gods, thou art
=
nome
Oerti,
of
Lower Egypt,
,
or
<z>
Nile was thought to rise at Elephantine.
3
of
Egypt), thou art Tern, the divine food of the
" the operative and beneficent Spirit
1
mouth
sanctuary near Herakleopolis.
among the
spirits,
thou drawest
also read Anetch.
,-M
,
were the two caverns where the
HYMN TO
OSIRIS
149
" thy waters
from the abyss of heaven, thou bringest along the
" north
at eventide
" of
wind
thy heart.
5.
Thy
and
air for
thy nostrils to the satisfaction
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
whom
praises are
adorations are performed in the northern heaven.
" stars which never set
" stars
sung in the southern heaven, and to
which never
6.
rest
The
are under the seat of thy face, and the
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
starry gods of the Underworld bow down with their faces to
the
the
" earth [before thee], the ends of the earth prostrate themselves
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
" before thee,
" with divine rank and dignity,
who
art stablished in [thy] rule,
company of the gods, who art
art beloved by him that looketh upon
" thee.
Thou puttest thy fear in all the lands, and by reason of
" love for thee all [men] proclaim thy name as being above that of
" every name. All mankind make offerings unto thee,
thou lord
" who art commemorated in heaven and in earth, and who art
"thou beautiful Sekhem
" pleasant of face, 8. and
and the two lands with one
thou great one,
cry out unto thee with cries of joy,
" greatly praised in the
" consent
9.
of the
Uak
festival,
" thou chief of thy divine brethren, thou prince of the
" the gods, thou stablisher of
Maat throughout the two
company
lands,
of
who
"placest thy son upon the great throne of his father Seb, the
" darling; of his mother Nut.
thou great one of two-fold strength, thou hast cast down
" Seba, thou hast slain 10. thine enemy, and thou hast set thy
"fear in thy foe. Thou bringest [together] remote boundaries,
"
" thou art firm of heart, thy
two
feet
are lifted up, thou art the
"heir of Seb and of the sovereignty of the two lands, who hath
"seen thy power and hath given command
for thee to lead
11. the
HYMN TO
150
OSIRIS
" two lands by thy hand until the end of time.
" the earth in thy hand, and its waters, and its
" herb,
"
and
all its cattle,
its reptiles,
and
and
its
[all]
and
all its birds,
four-footed beasts.
Thou
air,
and
hast
made
its
green
all its fishes,
The
desert
and
is
all
thine
son of 12. Nut, and the two lands are content to
"by right,
"make him to rise up upon the throne of
"Thou risest in the horizon, thou givest
father like Ra.
his
through
light
the
" darkness, thou makest light to spread abroad from thy plumes,
"and thou
floodest with light the
two lands
like the
13.
Disk at
" the beginning of sunrise.
Thy crown pierceth heaven, thou art
" a brother of the starry gods, and the guide of every god, and
" thou dost
work by decree and word,
"
company
of the gods,
"
Company
of the gods.
who
thou favoured one of the
art greatly beloved
by the Lesser
and she drove away thy foes,
" 14. and she warded off from thee evil hap, and uttered the
" words of power with all the skill of her mouth
her tongue was
" trained, and she committed no fault of utterance, and she made
" [her] decree and [her] words to have effect, Isis, the mighty one,
"Thy
sister
protected
thee,
;
" the avenger of her brother.
She sought thee without weariness,
"15. she went round about through
" set not to the
"
made
ground
this land in sorrow,
her foot until she
light with her feathers, she
made
had found
air to
come
and she
thee.
She
into being
" with her wings, and she uttered cries of lamentation at the bier
" of her brother.
up from his state of iDactivity
him whose heart was still (i.e., Osiris), she drew from him his seed,
" she made an heir, she suckled the babe in solitariness, and the
" place wherein she reared him is unknown, and his hand is mighty
16.
She
stirred
"
"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
"and the
and whose word taketh effect, the son of Isis
The assessors of Maat gather together
Osiris.
stablished,
heir of
" unto him, and with
them
are assembled the
company
"and Neb-er-tcher himself, and the lords of Maat.
" those
who
"the rank
of the gods,
18. Verily
repulse faults rejoice in the house of Seb to bestow
upon its lord, to whom is by right all
The voice of Horus hath found the power of maat.
[of Osiris]
" sovereignty.
HYMN TO
"
The rank of
"come
his father
OSIRIS
131
hath been given unto him, and he hath
by the command of Seb. He hath
"received the sceptre of the two lands, and the White Crown is
"stablished upon his head.
He judgeth the earth according to
"his plans, and heaven and earth are open before his face.
He
crowned
forth
19.
"layeth his commands upon men, and
and upon the pat
and Egypt, and the Ha-nebu, and all the
"region 20. wherein the Disk revolveth are under his plans, as
spirits,
" and hen-memet beings,
" well as the north wind,
" waters, and the staff of
"
and he giveth
and the river
life,
his green herbs
" leadeth on abundance,
"21. There
he
;
is
and he giveth
joy everywhere,
is
" hearts are glad, every face
" beauties.
and every
His love
is
flood,
and the
flower.
[He
" His
unto
all lands.
hearts are
[all]
doubly sweet unto
right
is
and
us,
awe
him abideth
of
"
and the two lands are content
" away, the earth
is
"
24. its lord,
is
stablished
"The
by
at peace
;
is
is
active
great in
Isis.
when
;
the son of
Isis,
cometh against him, he
Holy and beneficent is his
Isis,
" shooteth forth his anger in his season.
" stablished everywhere, the path
his
and he that worketh
fallen before his wrath,
" the avenger of his father, the son of
him
22. for the son of
" evil hath fallen at the sound of his voice
" name, and the
glad, [all]
happy, and every one adoreth his
is
and they do what
enemy hath
Nepra,
is]
the lord of tchefau food, he
it
" beneficence embraceth all hearts, and the love for
" every body,
celestial
23. His laws are
in its place.
cleared, the roads are opened,
wickedness departeth, evil goeth
under [the rule of]
and setteth
heart of Un-nefer, the son of
its
Isis,
its lord,
and Maat
back against iniquity.
is
glad,
for
he hath
" received the
White Crown, and the rank of his father is his by
" right in the house of Seb
he is Ra when he speaketh and Thoth
" when he writeth.
25. The assessors [of Osiris] are content
let
;
;
"
what hath been decreed
for thee
by thy father Seb be performed
" according to his word.
"
May
Osiris,
" royal offering
Governor of Amentet, lord of Abydos, give a
May he
!
give sepulchral meals of oxen, and fowl,
" and bandages, and incense,
" the [power to]
"
make
and [the power]
and wax, and
gifts of all kinds,
and
transformations, and mastery over the Nile,
to appear as a living soul,
and
to see the Disk
152
" daily,
HYMN TO
OSIRIS
and entrance into and exit from Re-stau
" not be repulsed in the Underworld,
" ones before Un-nefer,
may
it
may
it
;
may [my]
soul
be among the favoured
receive cakes and appear before the
Osiris on his funeral bed.
" altar of the Great God,
" wind."
and snuff the sweet breath of the north
(
153
)
CHAPTER
VIII
HYMNS TO OSIRIS, AND OSIRIS UN-NEFER,
FROM THE BOOK OF THE DEAD
I
"
A*~^ LORY be to thee, Osikis Un-nefer, the great god who
I "Y" dwellest within Abtu (Abydos), thou king of eternity,
1
" thou lord of
everlastingness,
who
passest
" years in the course of thine existence.
" of the
womb
" Ancestor
" the
Thou
art the eldest son
of Nut, and thou wast engendered
erpdt)
d
(
through millions of
;
thou art the lord of the crowns of
South and North, thou art the lord of the
" and as prince of gods
by Seb, the
lofty white crown,
and men thou hast received the crook,
,
and
|
"the whip,
A
,
and the dignity of
who
" heart,
Osiris,
" for thy
son Horus
art in the
is
Let thine
his divine fathers.
Mountain of Amentet, be content,
stablished
upon thy
Thou
throne.
art
crowned lord of Tettu (Mendes), and ruler in Abtu (Abydos).
"Through thee the world waxeth green in triumph before the
"might of Neb-er-tcher. He leadeth in his train that which is,
" and that which is not yet, in his name Ta-her-sta-nef he toweth
" along the earth by Maat in his name of 'Seker'; he is exceedingly
" mighty and most terrible in his name Osiris
he endure th for
" ever and for ever in his name of Un-nefer.'
" Homage be to thee,
King of kings, Lord of lords, Ruler
" of princes, who from the womb of Nut hast ruled the world and
;
'
'
;
'
" the
Underworld
u\ <J±> f^^^o
Akert).
"bright and shining copper, thy head
1
Prom
Thy members
is
are
[like]
blue [like] lapis-lazuli,
the Papyrus of Ani, sheet
'2.
HYMN TO
154
OSIRIS
"
and the greenness of the turquoise
"
god
"of
An
I J]) of millions of years,
on both
"Praise be unto thee,
nefer-Heru-Khuti
1
thou
sides of thee,
whose form and whose beauty
face are all-pervading in Ta-tchesert
II.
"
(
is
the Underworld)."
(i.e.,
lord
Osiris,
®
(^ I J ^k "^
u
of eternity,
S)
i
Un-
whose forms are
"manifold, and whose attributes are majestic, Ptah-Seker-Tem
"( D
^^ *M
8
\\
.~\
"Hidden House, the
J)
)
Annu
in
of the
(Heliopolis), the lord
(Memphis) and of
creator of Het-ka-Ptah
" the gods [therein], thou guide of the Underworld,
whom [the gods]
f>
@).
"embraceth thee with content, and she driveth away the
Isis
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
"
disk riseth on the horizon
when the
"inasmuch
their hearts are at peace
;
who
thou
as they behold thee,
art Eternity
and
" Everlastingness."
"1 lik
Homage
"1.
III.
Ji
*)
P
'
1
to thee,
Khabesu
in -^ nnn (Heliopolis)
(i.e.,
Starry deities
t^ Jj^ ^)
and Hememet (m
"in Kher-aha, thou god Unti, who art more glorious than the gods
"
who
are hidden in
Annu.
2.
Homage
to thee,
An
'
(|
^)
in
"An-tes (|
), Great One, Heru-khuti, thou stridest over
Heru-khuti. 3. Homage to thee,
"heaven with long strides,
(^
"soul of eternity, thou god Bai
" Tettu (Mendes), Un-nefer, son of
"
Akert
(i.e.,
" in Tettu
" thou art
;
the Underworld).
4.
Nut
(1(1^),
the Ureret crown (\/\
is
to thee in
stablished
—
1
From
°
^ «&*
Jn), the
5.
thy dominion
upon thy head
One and thou makest the strength which
"protection, and thou dwellest in Tettu.
" lord of the Acacia Tree (-
dwellest in
thou art the lord of
;
Homage
who
is
Homage
Seker Boat
the Papyrus of Ani, sheet 19.
thine
;
own
to thee,
is
upon
its
HYMN TO
"sledge
OSIRIS
thou drivest back the Fiend
;
"
worker of
"
its seat.
(['
155
J
Q
y
°
|
Sebcm), the
and thou causest the Utchat (^§) to rest upon
Homage to thee, thou who art mighty in thine hour,
evil,
6.
,
"thou great and mighty
who
prince,
" art the lord of eternity
dwellest in An-rut-f;
1
thou
and the creator of evcrlastingness, thou
"art the lord of Suten-henen (Herakleopolis Magna).
7.
Homage
thou who restest upon Maat, thou art the lord of Abtu,
what thou
thy limbs are joined unto Ta-tchesertet
" to thee,
" and
;
"abominatest
" thee,
is
falsehood
thou who
(or,
"creator
"
(
%^
of
who
^ $1)
>
2
;
Shu
guile).
shineth
dwelleth in Nekhen.
the gods,
J3
ffl
and
8.
Homage
to
art within thy boat, thou bringest along Hapi
" (Nile) from out of his source
" thou art he
deceit
king of
whose word
is
the
3
upon thy body, and
Homage
9.
to thee,
South and North,
Osiris,
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
;
The above nine addresses form, in reality, a
each of them the deceased said to Osiris, "
"celestial Nile)."
litany,
and
after
" grant thou unto me a path whereon I
" am just and true; I have not spoken
may
lies
pass in peace, for I
wittingly, nor have I
" done aught with deceit."
IV. "
"
niaclt,
" one
Homage 4 to
thee,
Osiris Un-Nefer, whose word
is
thou son of Nut, thou first-born son of Seb, thou mighty
who comest
forth from Nut, thou king in the city of Nifu-ur,
" thou Governor of Amentet, thou lord of Abtu, thou lord of souls,
" thou mighty one of strength, thou lord of the Atef crown,
j£
.
"in Suten-henen, thou lord of the divine form in the city of
"Nifu-ur, thou lord of the tomb, thou mighty one of souls in
"Tattu, thou lord of [sepulchral] offerings, whose festivals are
"many
in Tattu.
The god Horus exalteth
his father in
every
" place, and he uniteth himself unto the goddess Isis and unto her
1
2
:>
polis),
4
A
district of the
Underworld.
was originally a Nile god.
Nekhen was the sanctuary of the goddess Nekhebet of Nekhebet
whose male counterpart was An, a form of Osiris.
An
allusion to the fact that Osiris
Bool- of the Dead, Chap, cxxviii. (Saite Recension).
(Eileithvia-
HYMN TO
156
OSIRIS
Nephthys and the god Thoth reciteth for him the mighty
which are within him, and which come forth from his
" mouth, and the heart of Horus is stronger than that of all the
" gods.
Horus, thou son of Isis, and avenge thy
Rise up, then,
"sister
;
" glorifyings
" father Osiris.
"
Horus and
I
Hail,
Osiris,
have come unto thee
I
have avenged thee, and
" sepulchral meals of
oxen and feathered
" beautiful things offered unto Osiris.
down for thee all
vengeance upon them for thee.
" I have struck
"
"
on
this
Osiris,
" thee,
this
day upon the
and upon
fowl,
Rise up, then,
Osiris, for
I
am Horus upon
this beautiful
which exalteth thee along with
day before thy divine sovereign princes.
thy double
and thou
(lea)
the
all
thine enemies, and I have taken
" day of thy fair rising in thy Soul,
"itself
I feed
am
I
;
hath come unto thee and
restest therein in
rests
Hail,
with
thy name of Ka-Hetep.
It
"
maketh thee glorious in thy name of Khu, and it maketh thee like
Morning Star in thy name of Pehu, and it openeth for
" thee the ways in thy name of Ap-uat.
Osiris, I have
Hail,
" 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
" unto the
" and of the divine sovereign chiefs.
" received thy sceptre
Thou
thou hast
Osiris,
and the place whereon thou art
" thy steps are under thee.
"
Hail,
to rest,
and
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
" in their spiritual bodies,
" and thou hearest the
;
thou hast thy existence with them
thou gatherest thyself unto
word
of
all
madt on the day when
the gods,
offerings to
" this god are ordered on the festivals of Uka."
V. "
Homage to
thee, 1
"
come
" disk
;
to see thee
Governor oe Amentet, Un-nefer,
thou who art diademed like Ra, verily I
" lord of Ta-tchesert,
and to
rejoice at
thy beauties.
his rays of light are thy rays of light
" thy TJreret
" thy risings
" inspireth
crown
;
is
his
;
majesty
his beauties are
is
his TJreret
;
thy majesty
thy beauties
;
Book
;
is
thy
crown
is
His risings are
the terror which he
the terror which thou inspirest
1
His disk
of the Dead, Chap, clxxxi.
;
his
odour
is
thy
:;
HYMN TO
" odour
his hall
;
" throne
;
is
his heir
" his decree
is
thy hall
his seat
;
thy heir
is
thy decree
" his things are thy things
" attributes of greatness
his
;
which are
" protecteth
" he
thy seat
is
his throne
;
is
thv
ornaments are thy ornaments
knowledge
his
;
157
hidden place
his
;
OSIRIS
is
;
thy hidden place
is
thy knowledge
his are thine
;
the
the power which
;
him protecteth thee he dieth not and thou diest not
not overcome by his enemies and thou art not overcome by
is
;
" thine enemies
;
no
thing whatsoever hath happened unto
evil
" him, and no evil thing whatsoever shall
happen unto thee
for
" ever and ever.
Homage
"
"
"unto
exalted,
is
may
the Ureret crown be given
company
of the
of thee to exist
in the
thee, along with sovereignty before the
May
" gods.
" hearts of
"
Nut, lord of the two horns,
Osiris, son of
to thee,
whose Atef crown
Temu make awe
the god
men, and women, and gods, and
May dominion
spirits,
Annu
be given unto thee in
" mighty of transformations in Tattu (Mendes)
" the lord greatly feared in
" in victory in Re-stau
"
;
the Aati
mayest thou be
;
mayest thou be
mayest thou be mighty
;
mayest thou be the lord who
memorated with gladness
House
in the Great
" manifold risings like the sun in
" unto thee in the presence of the
;
is
com-
mayest thou have
Abtu may triumph be given
company of the gods mayest
;
;
mighty Powers may the fear of
go [throughout] the earth and may the princes
" thou gain the victory over the
" thee be
" stand
and the dead.
;
made to
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
" of
;
a meat offering
Het-ka-Ptah (Memphis)
" prepared for
him
in
;
Sekhem
is
and the
made unto
'
(Letopolis).
things of the night
Behold,
" thou great one of two-fold strength, thy son
"
He
thee in the city
'
are
mighty god,
Horus avengeth
thee.
doeth away with every evil thing whatsoever that belongeth
" to thee, he bindeth
thy person, he gathereth
" together for thee thy members, he collecteth for thee thy bones,
"
up
in order for thee
and he brinsreth to thee whatsoever belomreth
to thee.
Thus
HYMN TO
158
" thou art raised up,
" hand,
and
I
make
Osiris,
OSIRIS
and
have given unto thee thy
I
up a
thee to stand
and
living being for ever
" ever.
Governor oe those who are in
Homage to thee,
" Amenti, who makest mortals to be born again, who renewest thy
" youth, thou comest who dwellest in thy season, and who art more
1
VI. "
" beautiful than
thy son Horus hath avenged thee
,
;
the
Un"rank and dignity of Tern have been conferred upon thee,
" 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
and power, thou
life
" renewed, and thou makest thyself
young
" day.
in
Mighty, mighty
is
Osiris
and thou art
livest,
like
victory,
Ra each and every
and he
is
firmly
" stablished with life."
VII. "
Thy heart
rejoiceth, 2
lord of the gods, thy heart
Land and the Red Land are at
and they serve thee humbly under thy sovereign power.
"The temples are stablished upon their own lands, cities and
" nomes possess firmly the goods which are inscribed in their names,
" and we will make to thee the divine offerings which we are
"bound to make, and offer sacrifices in thy name for ever.
" Acclamations are made in thy name, libations are poured out to
"thy double. Sepulchral meals [are brought unto thee] by the
" khus who are in their following, and water is sprinkled upon
" the offerings (?) upon both sides of the souls of the dead in
" rejoiceth greatly
the Black
;
" peace,
" this land
" to the
"
Now,
"
is
;
every plan which hath been decreed for thee according
commands
therefore,
diademed at
of
Ra
been perfected.
in the beginning hath
son of Nut, thou art diademed as Neb-er-tcher
his rising.
Thou
livest,
" renewest thy youth, thou art true
thou art stablished, thou
and perfect
;
Ra
make
thy father
maketh strong thy members, and the company of the gods
The goddess Isis is with thee, and she
" never leaveth thee
[thou art] not overthrown by thine enemies.
"
" acclamations unto thee.
;
1
Book of
2
Ibid.,
the
Chap,
Dead, Chap,
clxxxiii.
(11.
clxxxii.
17
ft'.).
(11.
1.5-19).
HYMN TO
"
The
"
when he
OSIRIS
159
lords of all lands praise thy beauties even as they praise
" like an exalted one
risest
Ra
up
upon thy standard, thy beauties exalt the
and make long the
" face
Thou
riseth at the beginning of each day.
I
stride.
" reignty of thy father Seb,
have given unto thee the sove-
and the goddess Mut, thy mother, who
" gave birth to the gods, brought thee forth as the first-born of
" five gods,
"
"
Thou
and created thy beauties, and fashioned thy members.
art stablished as king, the white
hast grasped in thy
and thou
crown
upon thy head,
is
hands the crook and the whip
;
thou wert in the womb, and hadst not as yet come forth
" therefrom upon the earth, thou wert crowned lord of the two
" whilst
" lands, and the Atef
"
crown
Ra was upon thy brow.
of
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
" Life
in their hearts.
is
with thee, and offerings of meat and drink follow thee,
is
" and that which
is
thy due
Homage
VIII. "
is
up before thy
offered
to thee,
face."
thou holy god, thou mighty and
1
"beneficent being, thou Prince of eternity
who
dwellest in thy
" abode in the Sektet Boat, thou whose risings are manifold in the
to thee are praises rendered in
"Atet Boat,
" earth.
" terror
" Soul
heaven and upon
Peoples and nations exalt thee, and the majesty of thy
is
is
in the hearts of
men, and
spirits,
and the dead.
Thy
and the terror of thee is in Suten-henen
thou settest the visible emblems of thyself in
in Tattu (Mendes)
" (Herakleopolis)
"Annu and
;
the greatness of thy transformations in the double
" place of purification."
IX. "
Homage to
great God, thou Lord of Maati,
thee,
" I have come to thee,
my Lord, and I have brought myself
" hither that I may behold thy beauties. I know thee, and I know
" thy name,
and
I
know
the names of the
" exist with thee in the
" sinners
" of
Hall of Maati,
Two and
who
Forty gods who
live as
warders of
and who feed upon their blood on the day when the
men
" Un-nefer
are
;
lives
taken into account in the presence of the god
in truth
1
thy name
Booh of
the
is
'
Rekhti-merti-neb-Maati.'
Dead, Chap, clxxxv.
In
HYMN TO
160
" truth I
have come to thee, and
I
OSIRIS
have brought Maat to thee, and
" I have destroyed wickedness for thee.
"mankind.
" I
"knowledge
made
my name
of worthless
men.
for honours.
" one of his goods.
I
I
his chief.
I
" murder.
I
Maat.
I
ill-treated servants.
I
have not defrauded the oppressed
I
I
I
is
an abomination
man
have made no
have made no one to weep.
I
" the spirits.
I
have not carried
I
I
" entered the holy places of the
god of
my
have not
off the cakes offered to
I
have not
city in a polluted con-
have not diminished from the bushel.
have neither
I
" added to nor filched
away
" fields [of others].
have not added to the weights of the
(i.e.,
cheated the
"scales
(i.e.,
I
land.
I
seller).
I
have not encroached upon the
cheated the buyer).
I
" of the preserves of the gods.
"
made
of] fish of their kind.
" the time
[when
it
I
" should burn.
I
I
I
I
have not carried away the
I
have not driven away the
have not snared the feathered fowl
have not caught
fish
[with bait
have not turned back the water at
should flow].
" canal of running water.
I
have not cut a cutting in a
have not extinguished a
fire
when
I
have not driven
"the gods.
I
have not repulsed God in his manifestations.
I
am
pure.
I
am
off the cattle
pure.
I
" purity of that great Bennu which
" (Herakleopolis Magna), for, behold,
" the winds
it
have not violated the seasons of the chosen meat
" offerings.
" pure.
scales
have not misread the pointer of the
" milk from the mouths of children.
" cattle from their pastures.
for
have not purloined
have not committed fornication.
I
to
have done no
pain upon mankind.
inflicted
" defrauded the temples of their oblations.
"
have
have not given the order for murder to be done
" the cakes of the gods.
I
have
have not caused harm to be done to the servant
have not
" dition.
I
evil.
day that excessive
have not brought forward
I
have not
I
have had no
I
have not wrought
have not caused pain.
" suffer hunger.
"me.
family.
I have not done that which
" unto the gods.
by
my
to be the first [consideration] of each
" not thought scorn of God.
"
evil to
evil in the place of
" labour should be performed for me.
"
have not done
have not oppressed the members of
I
have not wrought
" not
I
who maketh
all
mankind
am
is
from the property of
pure.
My
purity
lam
is
the
in the city of Suten-henen
lam
the nose of the god of
to live
on the day when the
HYMN TO
"
Eye
of
Ra
1
" not evil befall
"
I,
even
I,
Eye
me
know
at the
161
end of the second month of the
the presence of the divine lord of the
in
" I have seen the
Annu
in
is full
"season Pert
OSIRIS
of
Ra when
in this land
it
was
and in
full in
Annu,
therefore let
this Hall of Maati,
the names of these gods
who
earth.
because
are therein and
who
"are the followers of the great god."
1
of the
I.e., the Season
Egyptian year.
II
M
of
Growing; the second month
of Pert is the sixth
month
^
162
(
)
CHAPTER IX
HYMN TO
OSIRIS
XVIIITH DYNASTY, ABOUT
hrd-k
dnetch
Homage
to thee,
Asdr
neb
Osiris,
lord
B.C. 1500
M
^ ^
i.im,£.
1
-1!
l
heh
of eternity,
suten
neteru
king
of the gods,
AW\M
^
ash
rennu
tcheser
kheperu
sheta
dru
em
many
of names,
holy
of creations,
hidden
of forms
in
^
<=>
"
the temples,
whose ka
khert
em
contained
in
nome
1
is
q—
i
'
pu
venerated,
hhent
Tattu
ur
chief
of Tattu,
great one
Sekhem
hennu
em
of praises
in
neb
the temple of Sekhem, lord
o\\
Ji/?i
the
5TI!
shepses ka
erperu
ft
#*,
The
Athi,
stele
khent
tchef
em
Annu
neb
chief
of the sacred food
in
Heliopolis,
the lord
on which the following text
Bibliotheque Nationale, Paris.
Its
is
importance was
inscribed
first
Eevue Archeologique, 1857, p. 65), and a complete copy of
Ledrain, Monuments Jfigyptiens,
pll. xxii.
ff.
is
preserved in the
recognized by Chabas (see
it
will be
found in
HYMN TO
OSIRIS
b
em Madti
selchau
who is commemorated
^ k
in
tcheser
em
holy one,
in
White Wall,
sheta
soul
neb
hidden,
*V ?
Rd
the soul
.01
Aneb-hetch
D
ba
Maati,
163
Qerert
of Qerert,
lord
^--^
ba
tchet
-
f
tchesef
of his very body,
of Ra,
ra
AA/WVv
£
em
hetep
satisfied
with
Suten-henen
o
hennu
menleh
Henen-suten, abundant of praise
in
em
Nart
in
Nart,
offerings
--0
ba
kheper setheset
-
neb
f
hath become exalted his soul
het
[as] lord of the
aa
em Khemennu
Great
in
Khemennu,
House
1
O
in
da
neru
em
Shas-hetep
neb
heh
hhent
great one
of terror
in
Shas-hetep,
lord
of eternity,
chief
9 %s
.A.
J
Abtu
her
of Abydos,
extendeth
dst
-
em
f
his seat
in
Ta-tcheser
tettet
Land
established
the
of
holiness.
00
of
ren
em
name
in
the
re
en
ret
pautti
en
mouth
of
mankind,
the two-fold pant
of
u
III
tn ni
the two lands,
Tern
Tern
tchef
lean
Ica/U
hhent
the divine god
of the has,
chief
paut
of the paut
HYMN TO
164
OSIRIS
.$
1
D
menhh
khu
neteru
of the gods, spirit beneficent
OOO
kliu
among
the spirits,
AA/W\A
AAMAA
AAAAM
mw
iVw
Nu
[from]
emmd
en
Jchenp
he clraweth
AW/Wv
M
iDh
/
-
he bringeth along
^
meht
mesas
the wind
of eventide
Jcheni-nef
his waters,
nef
<ff
z£3
we/
er
fentet-f
[and] air
to
his nostrils
heteptu
er
db
to the satisfaction
-f
of his heart,
Di>
db-f
en
retet.
meses-nef
Ichut
telief
germinateth his heart, he produceth the light, the divine food,
*
*
in
setem-nef
hert
obey him
i
sbau
heaven and the
star-gods,
dam
sbau
sun-nef
he maketh to
be open
i
i
the great gates,
ooc
rn t
/www
*
o
neb
hennn
em
pet reset
tuau
em
pet mehtet
lord
of praises
in
the southern
heaven,
adored
in
the northern
heaven,
A*
6.
i
dulchemu
i
*
seku
the stars which never
diminish
^1
in
i
hher dst
[are]
under
dst
hrd-f
of his face,
-
f
his seats
the seat
LTZD
D
pu
are
dukhemu-urtu
the stars which never rest,
per-nef
cometh
to
him
an
hetep
em
offerinj
by
HYMN TO
1k
Jx Ji
°
ew
Seb
paut
of
Seb,
I)
w£?«
the order
*
OSIRIS
1 ^
mil
in
i
i
neteru her
*
^
1
m
tua
-
65
in
f
sbau
the paut of the gods praise him, the star gods
HYMN TO
166
-f
em
taiu
putteth his fear
in
all lands,
ertd
maa-nef
He
him that seeth him.
wierf
£em
love [of him]
they
terp
-
&a
all
Make offerings
*& to him
em
all
make
nef
dhhi
to
him
cries to
_
|
tep
en
first
of
smen
is] greatly
em
joy the two lands
all
em
commemorated
in
em
Uak
in
the Uak festival;
ud
bu
ur
together, the great one,
^
seru
en
jpaut
neteru
prince
of
the paut
of the gods,
e
y
{
V
^
madt
7&«£
§\
f
^
stablisher of right
praised
taui
his divine brethren,
AAAAAA
is
hi
an
-
through
sehhau
ash
sennit
en
before [every name].
neb
^!*_
|
er
/
name
his
neb
^ ™m k a&
ta
-
-
men, the lord who
heaven [and] in earth, [he
dru
re%
sen
-
proclaim
=/?e£
sent
nebu
nef
OSIRIS
khet
taui
erta
sa
and throughout the two lands, placer of the son
truth
her
nest-f
da
en
upon
his throne
great
of
at
-
f
his father
Seb
Seb,
merer
mut
-
f
darling of his mother
|
HYMN TO
Nut
da
OSIRIS
Sebd
sekher -f
pehpeli
167
aha sma
-
/
Nut, great one of two-fold he casts down Seba, he hath slaughtered
strength,
-/
hhffft
er^a
enemy
his
/
em
his fear
in
sent
placing
-
trheru
uatu
men db
of boundaries
remote,
firm of heart,
«w<ra
$£&
sutenit
Heir
of Seb
and the
^\
H\
n
/www
^vaaaa
Pl^fl^
sw£/i. -
we/
Bringer
his
two
thest
are lifted up.
feet
maa-f
of the two He hath seen
khu
-
f
his power,
lands.
= — Ik
--
,
^
V^Jik
we/
se??i
he hath given to him
cm
his foe.
retui-f
ra
r\
-/
taui
sovereignty
n
Merit
1L
pa
,
em
en
form
a<==:
d
er
the lands by [his] hand
to lead
to
command
<Q>
H—
A
©
I
A^AAAA
I
*L=_
|—
,
S
I
/wwvv
wa/i
ew
se_p
dri-nef
la 'pen
em
a -/
the end
of
times.
He hath made
this earth
in
his hand,
X
/~v
^
in
/
j
AAAAAA
I
wim
its
-/
waters,
we/-/
its air,
se??i
its
/WW\A
[its]
birds
nebt
all,
-
/
'-*
menment
green herbs,
A/VWV\
pait
/WW\A /WW\A
Vsi.
I
-
/
//>-/>/
its cattle
all,
/
\,
£2|
khepanen
uebt
[its] fishes
all,
C^S>\
^
1
I
tchetfet -
did
/
its reptiles,
its
-
/
quadrupeds,
HYMN TO
168
^
n4i w
se£
the desert
smadu
en
by right
to
is
i9ii q q
to
crown
Nut
sa
hem
taui
her
the son of Nut, the two lands are content
/www
§»
seM«
OSIRIS
fter
%es£
e7?i
on
the throne
of
a
r\
^
to.
fe/
md
Ra
the father
like
Ra.
n aaaa
'
uben
He
-
f
riseth
[him]
em
cOd
"^^^
&7m£
erfoz
jc^.
<wr D
— * ^^
-/
shep
en her
pf^
sehetch-nef
leek
on the horizon, he giveth light through the darkness, he shineth
/vAAAAA
o
em
sAw
bdh-nef
shuti-f
ma
taui
dthen
with light from his plumes, he floodeth with the two like the Disk
lands
]ight
em
£ep
hetch-f
fotaii
at the early sunrise.
s&a%
His crown pierceth
e% %e£er
semi*
of the star gods, the guide
mek
/im
tem-nes
e?i
of
sensen
hert
heaven, he
menhh
-?z.e6
is
a brother
utu
god every, operative by command
dat
neteru
£><z%i(
merer
and word, favoured one of thepaut of the gods great, beloved of
j?a«£
neteru netcheset
thepaut of the gods
little.
dri
en
Hath made
sent
-
f
his sister
mdhet
-
f
his protection,
HYMN TO
h' u
kheru
seherit
away
driving
OSI]
169
r^=%
sehemt
sep
hheru
shet
turning back evil hap, uttering the word
foes,
\™
A
P
em
hhu
with
the power
1
res
mouth,
of her
dqert
nes
an
uh
perfect
of tongue,
not
erring
£
en
metu
semenlchet
utu
metu
Ast
hhut
of
speech,
operating by
decree
and word
Isis,
the strong one,
netchet
sens
hehet
the avenger
of her brother.
She sought
ta
pen
weariness,
J\
em
hai
an
in
sorrow,
not
she went round about this earth
qemtu
without
him without
2S
revet
an
bekek
dtet
^>
A
15.
su
-
su
s
finding
him, she
made
alighted she
em
shut
writ
nes
Jchen
shut
with her hair
light
s
-
(or,
feathers)
^
khepert
ra
em
-nef
making to wind with
become
yp
sen
-
s
of her brother.
i6
tenhui
[her] wings, she
M
AAAAAA
made
I
V
mendt
hennu
drit
at the bier
cries
-p^ n°M\setheset
enenu
en
urt
She raised up [from] inactivity the one
-
still
db
of heart,
HYMN TO
170
®
£$
OSIRIS
HYMN TO
nebs
upon
lord, the sovereignty of
its
Heru
Icheru-f
man,
Horus
his voice
true.
o.{\
per-nef
mehu
o
*v
—° *^
shep
He hath
him. Hath found
dot
ent
tef
the rank
of
his father.
nef
1
—
utu
en
Seb
of
Seb.
k
ft
em
by the command
\>V
V
nef
heq
taui
ketch
received
the sceptre
of the two
lands,
-
I
'
qemen-tu
nef
[is] to
ra
is-
He hath come forth crowned
D
-
right
Hath been given
to him
/www
1
its
ertau
¥^
l
^S^~
madts
en
suteni
171
^
"^ —-^
1(1(1
en
OSIRIS
-q
n
%*J
.111
men
White
Crown
the
is
established
/www
dm
t&p-f
djp-nef
ta
er
upon
his head.
He judgeth
the earth
according to
i
?-
dst
lp°d-f
ffi
ss
pet
Icher
ta
Heaven and are under the
of his face.
seat
hhert-f
his plan.
^
H\\
s-utu-nef
ret
He comniandeth men,
earth
khu
spirits,
9
the dead, the
T*
shentu
20.
n
s
dthen
,
m
Idler
Ha-nebu
Ta-merd
hamemet
pat
p
and Egypt, the lords of the north,
®
!
^
seJcheru-f
°^^
meht
dter
the circle of the Disk, are under his plans, and the north the flood,
wind,
—
HYMN TO
172
Me£
e?MMu
the celestial waters,
£a-/
sem
he giveth
OSIRIS
en
dnhh
ren/pet
nebt
Neprd
the staff of
life,
herb
every.
Nepra,
-f
his green herbs,
neb
tchefau
the lord
of tchefau food,
-f
bes
he leadeth on
/WW\A
sesaw
tti
-
f
abundance, he giveth
V
su
em
it
in
III
<=Z>
bu
tarn
Jd
netchem
hatu
kher reshut
hrd-neb
hearts
are glad,
hearts
rejoice,
every face
<iifc
bu-neb
Every place
her tua
neferu-f
netchemui
menlchut-f
Jcher-n
rer
to us, his active goodness
/wwv\
i
Jchat nebt
in
every body,
g5&
Ci
/Q
-V\V
i
d=ai
^^^
mad
en
^^^
&/&e/£ -
is
A
right
"^^
wwv\
is
his love
fev
JSr
I
en
sa
Ast
to
the son
i
sen
and they do what
_/2Hl
i
mert-f
•&
A/WW\
I
I
em
ur
dbu
goeth round hearts, great
22.
his love
III
nes
^ Vr\
is
/
-
try
—"—
-
mert
Doubly sweet
/ww\a
'
J\
of
Isis.
-f\
*
-<2=^
Q^Q v\
aaaaaa
/
His enemy
Me?"
ew
hath fallen
before
i
T-
II-
I
I
I
happy.
is
ILL'
I
joy.
thehu
?*1
adoreth his beauties.
is
AJ
|
afeit
1*J*~
kJient
Everywhere
[all] lands.
r-rrn
neb
ye>i -
ZT
an
/
his wrath,
the
maker
£m
of evil
HYMN TO
OSIRIS
173
kheru
shet
er
^
D©
qen
sep
/WW\A
\y
-fi-o
ut
at the utterance of the voice, shooting forth his
wrath
X
__
-
f
in his season,
J]
sper
eref
sa
Ast
netcht-nef
dt-f
cometh
unto him
the son
of Isis,
the avenger of
his father.
I
<
>
/T
AAAAAA T)
I
AAAAAA
/'
semsnlchu
setcheseru
ren-f
Holy and beneficent
mew
/w
his
is
shefit
name
er
;
/&epw
stablished everywhere are
dJ
I
hetep-nes
awe
resteth in
/
uat
-
1
I
dst
its seat,
sesh-thd
the path
his laws,
ra tk
vx
s
-
is
opened,
v
n
^
mdthennu
un
seherui taui
duit
the roads
are opened,
content are the two lands,
wickedness
^p^P
£\
<=>\\-a
-
shems
a?u
rim
fa
departeth,
evil
goeth away,
the earth
its
lord,
established
-
qp<r^
er
a.s/ef
to
Madt en
smen
neb-f
is
by
?-
I
netchern
iniquity. Glad
Maat
is
db-h
neb
-
krf,
<£.
em
Mer
is
at peace
ertau
s
its lord,
it
±J
%:
Un-nefer
sa
thy heart, Un-nefer,
/&e£ep
beneath
sa
giveth the back
At
Ad
«A
sh&p
son of Isis, he hath
HYMN TO
174
ne/
smadu
/&e£c/i
the White
received
is
his
OSIRIS
dat
ent
the rank
of
nef
by right
tef
his father
Crown,
em
Het
Ichennu
within
the
Bd
Seb
-
House
[he
of Seb,
is]
Ra
tchet-f
Tehuti
[when] he
Thoth
speaketh,
an
-
The
[when] he writeth.
assessors
are content
dri-entu
nek
dtf-h
Seb
for thee
thy father
Seb
suien td hetep
may
give a royal
utu
her-thd
tchatchat
f
let
en
what hath decreed
;
tchetet-nef
hheft
be performed
even as he spake
Asdr
Khent
Amenti
neb
Osiris,
governor
of Amenti,
lord
;
Abtu
of Abydos,
offering
To
T
1
M
per Icheru
dh
apt
shesa
*-«td
-
f
may he give
3—
D
^
gifts
W
A
mat
if
sentra merhet
sepulchral meals, oxen, fowl, bandages, incense, wax,
26.
III
*
renpet
neb
of herbs of all kinds, the
j
|
sekhem
kheperu
dri
making
of transforma- the mastery
tions,
k V
n 3k!
-H^p
pert
em
ba
dnhhi
maa
em
of Nile,
appearance
as
a soul
living,
the sight
of
AAAAAA
dthen
the disk
HYMN TO
® *
ZV
dq
pert
175
A/VVW\
MAW
an
V.
tep tuait
at
J\
OSIRIS
dawn daily,
em
Re-stau
shend
entrance and exit from Re-stau, not being repulsed
into
«
27.1
ba
em
Neter-hhert
the soul
in
the Underworld,
MMIk
e==
i
terp
I
Un-nefer
the favoured
ones
before
Un-nefer,
1
ma
em
AAAAAA
III
shep sennu
per
receipt of cakes,
coming forth
AAAAAA
9
1
I
before
f
O
emboli
em-bah her
-
tic
reception
a
hesiu
f=u)
-
hha/ut
eat
neter
the altar
of
the god
J]
da-
sesenet
nef
great, the snuffing of the
wind
.
(
176
CHAPTER
"THE NAMES OF
)
X
EVERY SHRINE
OSIRIS IN
WHEREIN HE DWELLETH"
(THEBAN RECENSION, ABOUT
1.
2.
Asar Un-nefer
B.C. 1600)
.
aa/w\a U
E>- /WW\A
Asar Ankhti
i
2>3.
Asar Neb-ankh
i
4.
Asar Neb-er-tcher
J)
5
Asar Khenti-
6.
Asar Sah
.
7.
Asar Saa
.
*
AAAAAA
\\
/WW\A
1
^*
^Ift
^
v
jLdlh
LP^JtU*
J5r
AAAAAA
8.
Asar Khenti-peru
9.
Asar
Em
10.
Asar
Em Mehenet
11.
Asar Nub -heh
12.
Asar Bati
13.
Asar Ptah-neb-Ankh
14.
Asar Khenti Re-stau
15.
16.
Resenet
.
Em
\\
|
kiTVJoo<
AAAAAA'
\7
jLC^'
erpit
Asar Her-ab semt
Asar
Ldih ^
w
L°y
Ldih ^
6^
w
i
Ati (Anetch)
=FffFF
r^^
i
i
i
N
.
1
NAMES OF
17.
Asar
Em
Sehtet
18.
Asar
Em
Netchefet
19.
Asar
Em
Resu
.
20.
Asar
Em
Pe
.
21.
Asar
Em
Neteru
22.
Asar
Em
Sau-kheri
23.
AsarEmBaket
24.
Asar
Em
Sunnu
25.
Asar
Em
Rehenenet
26.
Asar
Em
Aper
27.
Asar Qeftennu
28.
Asar Sekri
OSIRIS
177
AAAAAA
/
1^
\<
k-IW^I
.
A
.
Em
AA/WAA
_M
Pet-she
w
35
AWVAA
29.
30.
Asar Khenti Nut-f
Asar
Em
.
o w
Pesek-re
a
I
g ^
n
o
f
i
i
-
31.
Asar Em-ast-f-amu-Ta-meh
32.
Asar
33.
Asar Em-ast-f-amu-Re-stau
Em
Pet
j
D
^
.
r^vo
34.
Asar Netchesti
.
35.
Asar Smam-ur
.
36.
Asar Sekri
37.
Asar Heq-tchetta
38.
Asar Tua
II
—
°<=>
i
w
U]aJ
f=u)
\
.
NAMES OF
178
39.
Asar
Em
Ater
40.
Asar
Em
Sek
41.
Asar Neb-tchetta
42.
Asar Athi
43.
AsarTaiti
44.
Asar
Em
OSIRIS
.
.
mm
D
w U
Re-stau
45.
Asar Her-shai-f
46.
Asar Khenti-seh-hemt
47.
Asar
Em Tau-enenet
48.
Asar
Em
Netebit
49.
Asar
Em
Sati
50.
Asar
Em Beteshu
51.
Asar
Em Tepu
52.
Asar
Em
Sau-heri
53.
Asar
Em
Nepert
54.
Asar
Em
Shennu
55.
Asar
Em
Henket
56.
Asar
Em
58.
Asar
Em Fat-Heru
59.
Asar
em Maati
o
III
f*\
s
-\
|
»\
AAAAAA
TTn'
!
£±
«
0^
9
/WWA 3
—
\\
s
I
.
Hena.
.
li^pim^T-
/N
Em Ta-Sekri
Em
I
\\
.
Asar
Asar
Vv
I
.
57.
60.
§•
/WWV\
Shau
r^o
iii
i
A
w
ra
.
NAMES OF
OSIRIS
179
"THE NAMES OF OSIRIS IN EVERY SHRINE
IN WHICH HE DWELLETH"
(SAITE RECENSION,
1
.
Asar Un-nefer
ABOUT
7%
.
_U P*l
-*CCrp—
2.
Asar Ankhi
^1
/WWW
/WW
f~\
ii T
©
-*3J>—
3.
Asar Neb Ankh
4.
Asar Neb-er-tcher
5.
Asar Ap- .... taui
6.
Asar Khentet
7.
Asar Khentet Nepra
-CS>—
B.C. 300)
p)
V
AAAAAA
O,
"7
ss
Un
/WWW /WWW
Mdlh
8.
Asar Sah
9.
Asar Seps-baiu-Annu
10.
Asar Khenti-Thenenet
1 1
Asar
Em
Resenet
12.
Asar
Em
Mehenet
13.
Asar Neb Heli
14.
Asar Sa Erpeti
15.
Asar Ptah Neb Ankh
16.
Asar Khent Re-stau
17.
Asar Heq taiu her-ab Tattu
18.
Asar Her-ab
^ ^
D
-u
l-
in
.
AAA/VNA
AAAA/V\
ilk
AAAAAA'
.
.
^ D \\
M-fTJ
.
<g
set
M
19.
Asar Ba sheps em Tattu
20.
Asar
Em
Atet
21.
Asar
Em
Hest, or, Neter-seht IRj
^
III
.
t=
| H
f!
?1
NAMES OF
180
22.
Asar Neb ta ankhtet
23.
Asar
24.
Asar
25.
Em
Sau
em
oi
Tchatchat
a
a
a
a
a
a
26.
Asar
Em
Pe
27.
Asar
Em
Tept
28.
Asar
Em
Netra
29.
Asar
Em
Sau Khert
30.
Asar
Em
Sau hert
ii
3
.
Asar
Em
An-rut-f
ii
32.
Asar
Em Bakui
33.
Asar
Em
Sunnu
ii
34.
Asar
Em
Renen
ii
35.
Asar
Em
Aper
ii
36.
Asar
Em
Qefennu
ii
37.
Asar
Em
Sekri
ii
38.
Asar
Em
Petet
ii
39.
Asar
Em Het-f em
1
.
40.
Asar
Em
41.
Asar
Em Netit
42.
Asar Khenti nut-f
43.
Asar Henti
44.
Asar
Em
r^A
©
I
-H-
tiia tiia
®
fl\
@
<§>>
ii
ii
^
^i
J1
-*— O
©
A D ©
Re-stau
Nif-ur
Pekes
f
ii
.
Em Netchet
Asar Em Resu,
OSIRIS
ii
ii
D
\zrzi
i
—
*
H&
.
ii
a
a
-H-l
©
i
f^^n
NAMES OF
45.
Asar
Em
46.
Asar
Em het-f am
47.
Asar
Em pet
48.
Asar
Em
ta
49.
Asar
Em
nest
50.
Asar
Em
Atef-ur
51.
Asar Seker em shetat
52.
Asar heq tchetta em Annu
53.
Asar Utet
54.
Asar
Em
Sektet
55.
Asar
Em
Rertu-nifu
het-f
am
ta
i
meht
D
ii
ii
.
a
a
a
a
ii
ii
57.
Asar Neb-heh
ii
58.
Asar
Em
Tesher
ii
59.
Asar
Em
Seshet
ii
60.
Asar
Em Uhet-resu
ii
61.
Asar
Em
ii
Uhet-meht
Asar
Em
63.
Asar
Em Apert.
ii
64.
Asar
ii
65.
Asar
Em Shennu
Em Hekennut,
Em
Aat-urt
Seker
^>.
?=$)
<=±
^
(3
\9^rj-
^o^^
^
^
l^bJ
62.
Asar
^
J
.
Asar Neb-tchetta
66.
181
ta reset.
56.
Hesertet
OSIRIS
ii
9
a
£&
350
or
ii
ii
0.0
\>
NAMES OF
182
Em
OSIRIS
Shau
67.
Asar
68.
Asar Fa-Heru
69.
Asar
V D
Em Uu-Pek
ffi
I
->
70.
Asar
Em
Maati
71.
Asar
Em
Mena
72.
Asar Baiu
73.
Asar Neb taiu suten neteru
,'1I
tef-f
ii
74.
Asar
Em
75.
Asar
Em Tai
76.
Asar Her
77.
Asar Khent sehet kauit-f
78.
Asar
Em
Sa
79.
Asar
Em
Sati
80.
Asar
Em
Asher
81.
82.
83.
Asar
Em
Em
shai-f
o
n=i
.
w
—rr
nebu
11
.
Het Benbenet
Em Annu
Asar
85.
Asar Aau
86.
Asar
Em Hemak
87.
Asar
Em
Asar
AAAAAA
3S
AWM
^37
3S
(3
_2i2i
ii
ii
1
<£?
cznzi
^
<=±
III
o-=>
inn
J
li
VvVNA
J^|
/WWVS
\
,
,
..
,
J
>
I
a
am Annu
Akesh
r-w-i
Em Pe Nu
Em
£3
r
taui
111
AAAAAA
AA/VAAA
T
I
D
.
84.
88.
12
Jrsa
SSS
Bener
Asar Khent shet aa-perti
Asar
H" I".
89.
Asar
90.
Asar Neb-Ankh em Abtu
Het-aat
n
I
©
DOD
f
'J
/WWNA
/www
f
f
?J®J
..
NAMES OF OS
91.
Asar Neb-Tattu
92.
Asar Khent Ka-ast
183
.
II!
93.
Asar Athi her-ab Abtu
94.
Asar Athi her-ab Shetat
95.
Asar
Em
f^£)
ankh em Ptah
het-kat
96.
Asar neb pehtet petpet Seba IPS ^z^
97.
Asar Ba her-ab Qemt
98.
Asar Aheti
99.
Asar Seh
100.
.
_fr!
p
w
Asar Heru-khuti
101. Tern Ka
sekhem
Ap-uat
103.
Ap-uat meht sekhem pet
rest
taui
104. Ptah Tettet sheps ast
Ua
"
khapautneteru aat
102.
105.
seqeb
.
Ra
em Het-Benben
U
1
v
D
?
°
D
4(1
ft ft
X nil iJI
I
^
^CJ JJ
I
<^
Amsu
I
r|
nekht
111.
An-mut-f ab-perui-urui
112.
Khnemu- H er u-hetep
113. Heru-Sekhai
-SOD- T
'
.
°
JJcrzD
_CTVs LUI
^o
^
o
J
.
(Min)-suten-Heru
^
Ol
i
I
Milk [LA, JUL
108. Heru-khentet-an-maati
110.
,]Tft
?
Heru-ur
109. Heru-sa-Ast
e
«.% ^
106. Seb erpat neteru
107.
J
(1
^^ ^
ft
rl
DD
2r§!
<0
T /WW\A
Al
_tUl\>
l/wvw\/wvw CZZ3
NAMES OF
184
114.
OSIRIS
H eru-khent-khatthi
115. Heru-Tehuti
116. An-her
c-=^
c±
i
iiy
.
.
AVWV\
117. Anpu-khent-neter-seh
118.
i
D
Nut
119. Ast netert
em
ren-s
Q
nebu
jj
©
120. Re-sekhait
Q
im:i-
121. Shenthit
122. Heqtit
.
o
i
123.
Neshmet neb tchetta
124.
Net
or
<*
125. Serqet
126.
Maat
127. Ahit
129.
Ta
ftu Mesklienu
O
A
•
128.
CTZ3
<=>
^p o
ra
amu Abtu
o
iii
u
U
@
in
NAMES OF
OSIRIS
IQ^I-
137. Aarat her-ab neter het
138.
Neteru semu Tuat
139. Neter u Qerti
140.
141. Aturti Rest
.
•
Meht
Asar Khent Amentet
144.
Asar
145. Asar
146.
Asar
147.
Asar
Em
148.
Asar
" ~
J^s
in
1
em
A&
seh-f
III
ta rest
neb meri
ast-f
J tw\
Q
am
Em
o
^ w
Em ahat-f em ta meht
ka-f
1
nebu.
ast-f
Em
W
a
*\
143.
.
A
<=>
.
Amkhiu nu Asar
ast-f
m
amu Abtu
142.
Em
i
.
Neteru neterit
185
A
J]
ctzd
M<=
U
i
11
nebu
0.
149. Asar
150. Asar
Em
qema-f nebu
Ai
a
Em ren-f nebu
151. Asar
Em
ker-f neb
Asar
Em
khau-f nebu
152.
A
Asar
Em
khakeru-f nebu
154. Asar
Em
ahat-f
153.
nebu
neb
156.
em
Anpu khent
£
III
@
S
Ai
Ai
Ai
Ai
....
155. Heru-netch-tef-f
>
Q
Ji
U
ren-f
I
§•
i
0.
I
I
I
II
i
i
42?
neter seh
em
1
ren-f neb
157.
Anpu am Uhet
158. Neteru
ent
ent
Neter-khert
amu Tuat
17jH*Srariri
/wwv\
c3
/www
n
in
-
\i
o
i
ill
<*
n
—
186
(
)
CHAPTER XI
PLUTARCH'S MYTHOLOGICAL HISTORY OF
AND
ISIS
XII. " |^k
j
OW
^^
OSIRIS
the story of Isis and Osiris,
" superfluous parts omitted,
its
is
" Rhea, they say, having accompanied with
" discovered
"
'
by
1
most
thus briefly related
Kronos by
who hereupon denounced
be delivered in any month
Helios,
that she should not
"however, being
likewise
" recompence of the favours
in
significant
stealth,
and
:
was
a curse upon her,
Hermes
or year.'
with the same Goddess, in
love
which he had received from
her, plays
" at tables with Selene, and wins from her the seventieth part of
" each of her illuminations
"
whole
" the
five
three
" consisted
:
new
these several parts,
;
in the
days, he afterwards joined together, and added to
hundred and
sixty,
of
which the
which days therefore are even yet
" Egyptians the
making
'
Epact
'
or
'
year
formerly
by the
called
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
" There are some indeed who relate this circumstance in a
*
" manner, as that
a certain person
named Pamyles,
is
born.'
different
as he
was
" fetching water from the temple of Jupiter at Thebes, heard a
"voice commanding him to proclaim aloud, that 'the good and
" great king Osiris was then born
;
'
and
for this reason
" committed the education of the child to him, and that in
"of
this event the
"much
1
p.
15
Pamylia were afterwards
Kronos
memory
instituted, a festival
resembling the Phallephoria or Priapeia of the Greeks.
See S. Squire, Plutarch's Treatise of Isis and Osiris, Cambridge, 1744,
ff.
;
ISIS
"
Upon
"
whom some
AND
OSIRIS
187
the second of these days Avas Aroueris (Apovrjp^) born
" the elder
Apollo, and others distinguish
call
Orus.
Upon
1
Typho
the third,
by the name
of
/i
kj
Set
[i.e.,
"
came into the world, being born neither at the proper time, nor
by the right place, but forcing his way through a wound which
"he had made in his mother's side. Isis was born on the fourth
" of them, in the marshes of Egypt
as Nephthys was upon the
"last, whom some call Teleute and Aphrodite, and others Nike.
" Now as to the fathers of these children, the two first of them are
" said to have been begotten by Helios
Isis by Hermes
Typho
" and Nephthys by Kronos
and accordingly, the third of these
" superadded days, because it was looked upon as the birth-day of
" Typho, was regarded by the kings as inauspicious, and consequently
" they neither transacted any business in it, or even suffered them" selves to take any refreshment until the evening.
They further
" add, that Typho married Nephthys
and that Isis and Osiris,
" having a mutual affection, enjoyed each other in their mother's
" womb before they were born, and that from this commerce sprang
"
;
;
;
;
;
" Aroueris,
whom
" the Greeks
'
the Egyptians likewise call the
Apollo.'
XIII. " Osiris,
'
elder Orus,' and
"
being
now become king
" himself towards civilizing his countrymen,
" their former indigent
Egypt, applied
of
by turning them from
and barbarous course of
life
;
he moreover
them how to cultivate and improve the fruits of the earth
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
" taught
;
" he gave
;
" travelled over the rest of the world, inducing the people everyu where to submit to his discipline, not indeed compelling them by
" force of arms, but persuading
them
" his reasons, which were conveyed to
" manner, in
" music
" to
"
;
hymns and
from which
to yield to the strength of
them
in the
most agreeable
songs accompanied with instruments of
last
circumstance, the Greeks conclude him
have been the same person with their Dionysos or Bacchus.
During
Osiris's
1
absence
'Apouiypis
=
from
his
HeBU-UB,
V\
kingdom
-^=f
Typho
had
no
;
.
ISIS
188
AND
OSIRIS
"opportunity of making any innovations in the state, Isis being
" extremely vigilant in the government and always upon her guard.
"After his return, however, having first persuaded seventy-two
" other persons to join with
him in the conspiracy, together with a
named A so, who chanced to be in
"certain queen of Ethiopia
"
Egypt
at that time, he contrived a proper stratagem to execute
"his base designs.
For having privily taken the measure of
" Osiris's body, he caused a chest to be made exactly of the same
" size with it, as beautiful as might be, and set off with all the
"ornaments of
"
room
This chest he brought into his banqueting
art.
where, after
;
" present,
it
had been much admired by
who were
all
Typho,
as it were in jest, promised to give it to any one
whose body upon trial it might be found to fit. Upon
the whole company, one after another, go into it, but as it
" of them,
" this
" did not
"
fit any of them, last of all Osiris lays himself down in it,
upon which the conspirators immediately ran together, clapped
" the cover
upon
it,
and then fastened
"nails, pouring likewise melted
" carried
away to
mouth
it
it
down on
lead over
it.
the outside with
After
the river side, and conveyed
" the Tanaitic
it
this,
they
to the sea
by
of the Nile
which for this reason is still held
" in the utmost abomination by the Egyptians, and never named
;
"
by them but with proper marks of detestation. These things, say
upon the 17th day of the month Athyr,
" when the Sun was in Scorpio, in the 28th year of Osiris's reign
" they, were thus executed
" though there are others
who
tell
us that he was no
more than 28
" years old at this time.
XIV.
"
The
first
who knew
the accident which had befallen
" their king, were the Pans and Satyrs
" about
Chemmis
who
inhabited the country
and they immediately acquainting the people
" with the news gave the first occasion to the name Panic Terrors,
;*
" which has ever since been
" affright or
amazement
made use
of a multitude.
any sudden
of to signifie
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,
modern Akhmim,
(I
is
v\ ©,
the Panopolis of the Greeks; the
derived from the old Egyptian name,
_
name
"^
'
Xe'/x/us,
the
AND
ISIS
" she then
happened
OSIRIS
189
which accordingly from
to be,
this accident
" has ever since been called Coptos, or the City of Mourning, though
"
some are of opinion that this word rather signifies Deprivation.
wandered everywhere about the country, full of
" After this she
" disquietude
and perplexity,
in search of the chest, enquiring of
some children whom she
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
" every person she
met
with, even of
" chanced to see,
"
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
"it be a sacred place), forming omens and presages from
it.
if
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
"
made
it
o-recfyavov),
her business to search
"unlawful commerce
(for
her
" accordingly, after
much
it
left
with her,
out the child, the fruit of this
sister,
"husband Typho, had exposed
which he had
dreading the anger of her
as soon as
it
was born), and
pains and difficulty, by means of some
" dogs that conducted her to the place where
it
was, she found
it
"and bred it up so that in process of time it became her constant
"guard and attendant, and from hence obtained the name of
;
"Anubis, being thought to watch and guard the Gods, as dogs do
" mankind.
"
At length
she receives
more particular news
of the chest,
" that it had been carried by the Avaves of the sea to the coast of
" Byblos, and there gently lodged in the branches of a bush of
had shot up into a large and
" beautiful tree, growing round the chest and enclosing it on every
and farther that the king of
"side, so that it was not to be seen
" the country, amazed at its unusual size, had cut the tree down,
"and made that part of the trunk, wherein the chest was concealed,
" Tamarisk, which in a short time
;
" a pillar to support the roof of his house.
These things, say they,
AND
ISIS
190
" being
made known
" report
to Isis in
an extraordinary manner by the
immediately went to Byblos
demons, she
of
" setting herself
OSIRIS
down by
" speak to anybody, excepting only to the queen's
" chanced to be there
where,
;
the side of a fountain, she refused to
women who
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,
own
" which issued from her
" the
This raised a great desire in
body.
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.
" her to court,
and
She therefore sent
made her
king, who
after a further acquaintance with her,
"nurse to one of her
Now
sons.
" reigned at this time at Byblos, 1
the
name
of the
was Melcarthus,
as that of his
" queen was Astarte, or according to others, Saosis, though
" call
for
her Nemanoun, which answers
the
to
some
Greek name of
" Athenais.
XVI.
" Isis fed the child
" instead of the breast
"
fire
in order to
;
by giving it her finger
him every night
consume
his mortal
" queen,
who
Thus continued she
to do for
and bemoaned
some time,
stood watching her, observing the child to be
" flame, cryed out, and thereby deprived
him
till
"which would otherwise have been conferred upon him.
upon this, discovering herself, requested that the
" ingly took
might be given her
down, and then easily cutting
the
all in
a
of that immortality,
" goddess
" which supported the roof
suck
into the
part, whilst transforming
" herself into a swallow she hovered round the pillar
" her sad fate.
to
she likewise put
it
;
The
pillar
which she accord-
open, after she had
" taken out
what she wanted, she wrapped up the remainder of
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
" the trunk in fine linnen,
" worshipped by the people of Byblos).
"
threw herself upon the
1
Delta.
The Byblos
chest,
making
When
at the
really referred to here is a city in the
this
was done she
same time such a
Papyrus Swamps of the
;;
AND
ISIS
OSIRIS
" loud and terrible lamentation over
it,
191
as frighted the
younger of
who heard her, out of his life. But the elder of
them she took with her, and set sail with the chest for Egypt
and it being now about morning, the river Phaedrus sending
forth a rough and sharp air, she in her anger dried up its
" the king's sons,
"
"
"
" current.
"
XVII.
No
sooner was she arrived at a desert place, where
" she imagined herself to be alone, but she presently opened the
" chest, and laying her face upon her dead husband's embraced his
" corpse, and
wept
bitterly
;
but perceiving that the
little
boy had
" silently stolen behind her, and found out the occasion of her
" grief, she turned herself about on the sudden, and in her anger
gave him so
i
fierce
and stern a look that he immediately died of
the affright.
Others indeed say that his death did not happen in
" this manner, but, as was hinted above, that he fell into the sea,
'
" and afterwards received the greatest honours on account of the
" goddess
" call
;
for that the
upon
"This relation
" true
name
is
none other than
again contradicted by such as
name was
built
"adding farther, that the
" honoured by the Egyptians
first
is
Egyptians so frequently
this
very boy.
tell us,
that the
of this child was Palaestinus, or Pelusius, and that the
" city of this
"
whom the
Maneros,
in their banquets,
who invented
" that Maneros
is
at their feasts, because
of
is
name
him
thus
he was the
There are others again, who
music.
not the
by the goddess in memory
Maneros above mentioned
affirm
of any particular person, but a
"
mere customary form, and complimental manner of greeting
made use of by the Egyptians one towards another at their more
" solemn feasts and banquets, meaning no more by it than to
" wish that what they were then about might prove fortunate
" and happy to them,' for that this is the true import of the word.
" In like manner, say they, the human skeleton, which at these
" times of jollity is carried about in a box, and shewn to all the
"
'
" guests,
is
not designed, as some imagine, to represent the par-
" ticular misfortunes of Osiris, but rather to remind them of their
" mortality, and thereby to excite them freely to make use of and
" to enjoy the good things which are set before them, seeing they
"must quickly become such
as they there
saw
;
and that
this
is
;
ISIS
192
AND
OSIRIS
" the true reason of introducing
it
at their banquets
— but
to
"proceed in the narration.
XVIII. "
" brought
up
intending a visit to her son Orus,
Isis
at Butos,
1
" remote and unfrequented place
Typho however,
;
" night hunting in the light of the
"and knowing
who was
deposited the chest in the meanwhile in a
as
he was one
moon, accidentally met with
the body which was enclosed in
it,
tore
it
it
into
them up and down in different
Upon being made acquainted with this
"several pieces, 14 in all, dispersing
" parts of the country.
" event,
Isis
once more sets out in search of the scattered fragments
" of her husband's body,
making use of a boat made of the reed
" Papyrus in order the more easily to pass thro' the lower and
" fenny parts of the country For which reason say they, the
—
" crocodile never touches any persons, who sail in this sort of
" vessels, as either fearing the anger of the goddess, or else respect" ing it on account of 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
" she there buried
scattered limbs of her husband,
There are others however who contradict
it.
" 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
"malicious
search
Typho;
of
who,
if
might hereby elude the
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
"
of Osiris, which having
member
her search,
"immediately upon
its
Isis
was never able
to recover the privy-
been thrown into the Nile
from the
separation
rest of
the
body,
"had been devoured by the Lepidotus, the Phagrus, and the
" Oxyrynchus, fish which of all others, for this reason, the
Cr -
=1
1
I.e.,
Per-Uatcliit,
J
MO
'
AND
ISIS
"Egyptians have
" ever, to
" Phallus
" festival
OSIRIS
193
more especial avoidance. In order, howmake some amends for the loss, Isis consecrated the
in
made in imitation of it, and instituted a solemn
to its memory, which is even to this day observed by the
" Egyptians."
"After these things, Osiris returning from the other world
" appeared to his son Orus, encouraged
" the same time instructed
" asked him,
him
him
and
to the battle,
He
in the exercise of arms.
at
then
what he thought the most glorious action a man
"could perform?' to which Orus replied, 'to revenge the injuries
'
He
"offered to his father and mother.'
" animal he
" answered
'
thought most serviceable to a soldier
'
" creature to one
who
was
much
and
beinsr
'
and cutting
is
the horse
more
off a flying adversary.'
These
shewed him that
his son
rejoiced Osiris, as they
sufficiently
" that
'
'why he preferred a horse before a lion ?
tho' the lion be the more serviceable
stands in need of help, yet
" useful in overtaking
"
?
a horse,' this raised the wonder of Osiris, so that he
" further questioned him,
"
because,' says Orus,
" replies
then asked him, 'what
prepared for his enemy.
We
are moreover told,
amongst the great numbers who were continually deserting
was h,is concubine Thueris, and that a serpent
" from Typho's party
1
" 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
thrown into the midst of their assemblies,
is
" and then chopt into pieces
— afterwards
" them, which lasted
days
many
;
it
came
to a battle
between
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
" she wore on her head
"helmet made
;
off the ensign of royalty
which
and instead thereof Hermes clapt on an
in the shape of an oxe's head.
" publicly accused Orus
After this Typho
of bastardy
but by the assistance of
" Hermes, his legitimacy was fully established by the judgment of
1
II
—
I.e.,
;
Ta-urt,
q
19 4
ISIS
AND
OSIRIS
other battles
"the Gods themselves. After this, there were two
Fur" fought between them, in both which Typho had the worst.
" thermore, Isis is said to have accompanied Osiris after his death,
tT
lmd in consequence hereof to have brought forth Harpocrates,
"
came into the world before his time, and lame in his lower
who
" limbs."
(
195
)
CHAFfER
XII
ASAR-HAPI, J^jj/^, OR SERAPIS.
with the history of the god Osiris mention must be
connexion
IN made
Asar-Hapi or Serapis, a deity whose
of
spread in Egypt
under the Ptolemies, and in
Roman Empire
after that country
of the Caesars.
The second part
which was given
to the
many
cult
was wide-
provinces of the
had passed under the authority
of the name, " Hapi," was that
famous bull which formed the object of
worship at Memphis very early in the dynastic period of Egyptian
history, and which is commonly known as the " Apis Bull,"
whilst the
its
first
part
Egyptian form.
is,
of course, nothing but the
The Greeks fused the names
name
of the
Osiris in
two
deities
together under the form Zapani*;, and, although the exact nature
of the attributes which they assigned to Osiris and Apis united
not quite clear,
as
the
it
is
seems tolerably certain that they regarded Serapis
form which Apis took after death.
According to the
hieroglyphic texts * which were found on stelae and other objects in
the Serapeum at Sakkara, Apis
called
is
"lord of heaven, Tern [with] his horns
^zi7
\\
f=q
^- 5? *^—
.
strength, health, to thy nostrils for ever."
is
described
*™>"
as,
" the great god,
is
said
JtSViMlil^TfTSl'
even at the beginning of the
Paris, 1856.
cette
Representation gravee en
^ <^ ¥
to
"give
lord of
«*
trie
life,
life
as
XVIIIth Dynasty, we
New Empire
for
this
see that
Apis and Osiris were
See Mariette, Le Serapeum de Memphis, Paris, 1882,
Memoire sur
of Osiris, the
Elsewhere Apis-Osiris
Khent Amentet, the
text belongs to the period of the
1
life
[in] his head," 8
and he
,
" the
p.
125
ff.
;
Mariette,
de quelques proscyntmes du Serapeum,
SERAPIS
196
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
joined together
monument
of the
XlXth Dynasty, Apis
1
is
said to be " the
$
Ptah,"
of
life
and
,
of
tion
Dynasty
in
^
\J
J
an inscrip-
XXVIth
the
he
called
is
" second
the
renewed
Ptah,"
m
D
i nsTrraa^raaHMi^gsanB^essem
"u|T<<
"^ »»/"»rpif
l
,
i&ir
:uZm\:^zr^m:m^~rjm:Et^
the same text
we have
a
mention of the " temple
mm^MMfim^TA^Mv^mRrxnm
iimm:immr$mQh^zmiimwM
of
aaHPw^^gygjBEagsBapBiHiBBd
tv rjb
^n^^iiiTj»:^ra"5!C«^iif^^tsi:r^"?t
and we may learn from
\\*%~w^tw€^^&®i&mirjm£m&2
fez>*!l^^^tgg£Kg»KfKMtynOC-Kgir
my.~\misLmT&muci£zzM£Zk:r,ri
Asar
-
i.e.,
H api,"
of
this fact that
rj
j\
Serapis,
Apis had
been finally made a god
and
ML^Zki^suttzzmmiaiimg&m*
of the Underworld,
g^ggggfekgy^gii^^TXEiroj^rii
that his identity had been
ifl^m@»s im°i:Q
merged in that of Osiris.
The identification of
Apis with Osiris was
^mm^n^^im
i^\^rMm^mu?^tmmn:t-jak'M.i^
:mmmm&%kw^mu\m^^$
Mm4m*ints\mfrM^A*ztm\^m
KmmMiz^MZ*i^m%m&mD
iwig^sf^^iCsrs^/^^eH-jri^^x^i
mS Ifrl^EBKSS^IHeiails H*r.<n
easy
enough,
because
one of the commonest
^mz~£mt:ir^im^t^zir.rrm*mz2^
names of Osiris was
"Bull of the West,"
and the identification
mmm^.^mtr^r,^^K^iMS~rm
once made the shrines
i^ttzzmtmizzmntiW^mHrm
Sepulchral tablet with a scene in which the deceased
seen adoring Osiris, Serapis, and other gods.
is
of Osiris were regarded
as the proper places at
which the worship of the double god should be paid. Apis was, in
fact, believed to be animated by the soul of Osiris, and to be Osiris
incarnate, and the appearance of a new Apis was regarded as a new
Mariette, Seraphim, p. 139.
2
Ibid., p. 198. i
SERAPIS
manifestation of Osiris
upon earth
197
but he was also an emanation
;
and he was even called the "son of Ptah," 1
of Ptah,
^
°
§
.
The double god Asar-Hapi or Hapi-Asar,
is depicted in the form
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
of a bull,
Chapter on " Animals sacred to the Gods."
The
chief centre of the worship of Serapis in Ptolemaic times
was Alexandria, where
Ptolemy Soter.
to
it
was
established, according to tradition,
by
This great ruler of Egypt appears to have wished
some god who could be worshipped both by Greeks and
common shrine, and one whom he could cause to be
find
Egyptians at a
regarded as the characteristic god of his dynasty in Egypt.
most important Egyptian god
was
at the time
The
Osiris, that is to
say
god of the Egyptian Underworld, but it was
remove the great sanctuary of this god, and
he therefore determined either to rebuild some ruined Serapeum at
Osiris- Apis, the great
him
impossible for
to
/Uexandria, or to found a
new one wherein he might
set
up a
statue which should be worshipped both as the
god of the Egyptian
Underworld and the Greek Hades, and in which would be united
the attributes of Osiris Khent Amenti, and of Dis.
Whilst
Ptolemy was meditating upon these or similar things he had a
dream, wherein a colossal statue of some god appeared to him, and
him
told
to
to
remove
Plutarch
it
et
it
Osiride,
was
§
to Alexandria
28),
One day he happened
according
it
stood, nor to
dream to
whereon this
to mention his
and described the statue which he had
declared that he had seen a statue like
:
he had never seen a
and he knew neither the place where
belonged.
Sosibius,
man
from where
{Be Iside
similar statue,
whom
it
it
seen,
at Sinope.
Tradition
says that this was Sinope on the Pontus, and adds that as the
inhabitants of the city were extremely unwilling to part with their
statue,
1
is
it,
of
its
own
In the text of Pepi
accord, after waiting for three years, entered
I.
(1.
671) the god Ur-sheps-f,
*^£.
called
lied the "
'-beloved,
beloved, the son of Ptah," *^X.
justified in
assuming him
to
M
(J (J
D
x 1v-\
|
(
be an old form of Osiris-Apis.
ZEZI
-^^
I
8
,
but
^^ j^i
we
are not
SERAP1S
198
into a ship
three
and arrived
days.
When
at
Alexandria safely after a voyage of only
came
the Greeks
to see the statue
was
it
introduced to them as the god Hades, and the Egyptian priests
were ready to bestow upon him the name Asar-Hapi, or Serapis,
by which name the Greeks were, apparently, quite contented to
Thus both the Greeks and Egyptians in Alexandria
call him.
acquired a god
whom
they willingly
worshipped as the god of the Underworld.
As soon
as the
called Serapis
new home,
his
god who was now
had been established in
his former worship
and
were greatly modified, and his
rites
services
and processions were made to
resemble those of the Egyptians,
who
main features
harmony with
naturally expected their
be brought
to
those
the
of
national
god.
into
Osiris,
their
appears to
have
of
cult
It
been to the interest of
welcome Serapis, and
the
astute
action
all
of
all parties to
must admire
Ptolemy, who
succeeded in making the Greeks think
that in worshipping this god they were
adoring one of their
own native
deities,
and who persuaded the Egyptians that
they were maintaining the supremacy
of Osiris- Apis in spite of the fact that
the Macedonians were the rulers and
masters of the country.
Asar-Hapi (Serapis).
Some doubt
has been cast upon the identification of
the Sinope mentioned by Plutarch with the Sinope of Pontus, but
with insufficient reason.
The Serapeum which Ptolemy repaired,
or
(1(1
founded, was probably near Raqetit
\
^, and was a
very remarkable building its main plan seems to have resembled
that of the famous Serapeum at Memphis, but parts of it were
*
^=>
;
richly painted
and gilded, and
it
possessed a fine library which was
—
SERAPIS
said to contain
some 300,000 volumes.
199
The
following
is
Plutarch's
account of the introduction of the god of Sinope into Egypt
" After this, say they, both Isis and Osiris, on account of their
:
eminent virtue, were translated from the order of good Demons
to that of Gods, as in after ages
were Hercules and Bacchus
;
and
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
therefore the honours which are paid
other than Pluto, nor
machus the Euboean
is Isis
different
asserts,
and
from Proserpine, as Arche-
as
appears likewise to have
been the opinion of Heraclides of Pontus from his declaring the
oracle at
Canopus
XXVIII.
more
"
to belong to Pluto.
But the following
make
facts will
this point still
Ptolemy, surnamed the Saviour, had a dream,
evident.
wherein a certain Colossean statue, such as he had never seen
before, appeared
as possible
Upon
to
from the place where
this the
whom
unto him, commanding him to remove
it
as soon
then stood to Alexandria.
king was in great perplexity, as he knew neither
the statue belonged nor where to look for
Upon
it.
named
relating the vision to his friends, a certain person
who had been
it
his
Sosibius,
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
though not without much
at length accomplished
and the manifest interposiTimotheus the Interpreter, and Manetho, as
tion of providence.
soon as the statue was shown to them, from the Cerberus and
Dragon that accompanied
difficulty,
it,
concluded that
it
represent Pluto, and persuaded the king that
was designed
it
was
to
in reality
must be observed,
that the statue had not this name before it was brought to
Alexandria, it being given to it afterwards by the Egyptians, as
none other than the Egyptian Sarapis
equipollent, in their opinion, to
its
;
for
it
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,
SERAPIS
200
" because the soul, whilst
" beside
"
it
it
and Bacchus,
this
is
meant
to
" his being translated
" Sarapis being
and
from the order of Genii to that of the Gods,
those
all
who have thus changed their nature, as is well
who are initiated into the mysteries of Osiris.
" Little regard therefore
" wherein
for,
Osiris,
none other than that common name by which
" those are called,
known by
may
by supposing the Bacchus
Osiris again the same
appellation having been given him, upon
be the same as
" as Sarapis, this latter
"
were intoxicated and
Heraclitus's assertion therefore
much more probably accounted
" here
as it
it, is
too subtle and finespun an allegory to
" deserve our serious notice.
" be
in
is
and that from hence springs the relation between
itself,
mention
is
is
made
to be paid to those Phrygian Tales,
the daughter of
of one Sarapis, as
" 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
" meaning of the word, signifies him
si
was Apis, and that of
of the one
" the other Osiris,' adding moreover,
into its present beautiful order.''
'
that Sarapis. in the proper
who disposed
Now
though
Universe
the
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
" the preceding
" words
is
is
much more tolerable than either of
opinion, who would derive this name from
deposited
their
;
'
which in the Greek language import,
" impelled
and gave motion
The
to the universe.''
'
one
" least the greatest part of them, tell us, that Sarapis
" than the
" as
it
mere union of
Osiris
who
first
priests indeed, at
is
and Apis into one word
;
none other
declarative
were of that opinion, which they are perpetually explaining
" and inculcating,
'
that the Apis ought ever to be regarded
" as a fair and beautiful image of the soul of Osiris.'
" I cannot but think, that
if this
word be
For
by
my
us,
part
of Egyptian extraction,
"
it ought to be interpreted so as to express joy and gladness, seeing
" that festival, which we Grecians call Charmosyna, or the feast of
" joy,
is
by the Egyptians expressly termed
" disagreeable to this last notion of Sarapis,
Sarei.
is
Nor
altogether
the explication which
;
SERAPIS
" Plato gives of the corresponding
" him,
'
the son of cheerfulness,
come unto him.'
which when interpreted
" such as
"
" such
particularly
is
201
name
Hades or Pluto, stiling
and a kind and gentle Deity to all
of
There are likewise many other words,
into
Greek, become entire sentences
Amenthes,
or
that
subterraneous region
" whither they imagine the souls of those
who die to go after their
name which expressly signifies in the tongue, the receiver
and giver.
But whether this likewise be not one of those words,
which were originally transplanted from Greece into Egypt, we
" decease, a
"
"
1
" will enquire in another place."
1
The Egyptian form
" hidden place."
of the
word
is
9
Amentet, and the
name means
202
(
CHAPTER
AST,
j,
OR
jo,
NOTWITHSTANDING
is
)
XIII
OR
j^,
ISIS
the fact that As, or Ast,
i.e., Isis,
one of the goddesses most frequently mentioned in the
hieroglyphic texts, nothing
attributes Avhich
is
known with
were ascribed to her in the
about the
certainty
earliest times.
From
the fact that she was regarded as the female counterpart of Osiris
in the dynastic period,
we may assume
with the god in this capacity in
if
he was originally a water
have possessed the same
like
clear
spirit
punning
the
predynastic
she
must
The name Ast
and
explanation,
all
derivations to which the
themselves had recourse, that they
period, and
a river-god,
or
characteristics.
Asak, up to the present defied
from
that she was also associated
the
has,
it
is
Egyptians
knew no more about
the
meaning of her name than we do. The probability is that As, or
Ast, is a Libyan name originally, and that it is to be classed with
the names of the other Libyan deities, e.g., Net, Bast, etc., who
were worshipped by the predynastic Egyptians, and the sounds of
whose names were expressed by hieroglyphic symbols as nearly as
possible when the people of the country borrowed or invented the
art of writing.
The symbol
seat, or throne, u,
of the
name
of Isis in Egyptian
but we have no means of connecting
attributes of the goddess in such a
explanation of her name, and
all
way
it
is
a
with the
as to give a rational
the derivations hitherto proposed
mere guesses. Isis is usually depicted in the
wears on her head a vulture head-dress, and
form of a
The usual ornament or
holds in her hand a papyrus sceptre.
crown on her head consists of a pair of horns, between which is a
solar disk, and this is sometimes surmounted by j| the symbol of
must be regarded
as
woman who
,
the sound of her name.
Sometimes she wears the double crowns
The Goddess
ISIS.
,
ISIS
of the South
and the North,
203
back of which
to the
attached the
is
feather of Mafit, and sometimes she wears with the pair of horns
and the
the
cow
two plumes.
solar disk
1
Her horns
are usually those of
of Hathor, or of one of the sister forms of this goddess,
\f
but occasionally 2 she wears ^jDaJr^j^j^jn^s^hjojmSj "^2" under her
,
double crown
;
since,
and was
of Mendes,
however, Osiris was represented by the
Khnemu,
identified with
expected that his female counterpart
Ram
only to be
is
it
should appear sometimes
Isis
with the horns which are the peculiar characteristic of the great
woman, and not as a goddess, is depicted in
the ordinary head-dress of a woman, but even so she has the
Ram-god.
as a
Isis,
uraeus over her forehead, for the Egyptians wished
forgotten that she
was of divine origin
the power to take in her character
power " mention
An
will be
made
it
never to be
of the forms which she had
;
of the " lady of words of
further on.
examination of the texts of
periods proves that Isis
all
always held in the minds of the Egyptians a position which was
entirely different
is
from that of every other goddess, and although
it
certain that their views concerning her varied from time to time,
and that certain aspects or phases of the goddess were worshipped
more generally
than at another,
at one period
it is
correct to say
that from the earliest to the latest dynasties Isis was the greatest
Long
goddess of Egypt.
which we possess were written the attributes
defined,
Pyramid Texts
of Isis were well-
before the copies of the
and even when the
priests of Heliopolis assigned to her
the position which she held in the cycle of their gods between
3000 the duties which she was thought to
connexion with the dead were clearly defined, and were
4000 and
B.C.
perform in
B.C.
identical with those
which belonged
to her in the Graeco- Roman
was the great and beneficent goddess and mother,
whose influence and love pervaded all heaven, and earth, and the
period.
Isis
abode of the dead, and she was the personification of the great
feminine, creative
living creature,
earth,
power which conceived, and brought
and thing, from the gods
and to the insect on the ground
she protected, and cared
1
See Lanzone, Dizlonariv,
for,
pll.
306
and
ff.
fed,
in heaven, to
forth every
man on
the
what she brought forth
and nourished, and she
;
~
Mil,
pi.
308, No. 3.
ISIS
204
employed her
power graciously and
in using her
life
not only in creating
new
successfully,
beings but in restoring those that were
She was, besides these things, the highest type of a
dead.
and loving wife and mother, and
was in
it
this capacity that the
Egyptians honoured and worshipped her most.
Osiris a rendering of the Mythological
faithful
In the section on
History of
Isis
and
Osiris
by Plutarch has already been given, but reference must here be
made to one or two passages in it for purposes of comparison with
Egyptian texts. According to this document Osiris was slain by
the cunning of his brother Typhon, or Set, and the box containing
his
body was thrown into the
after long
search Isis found
river,
which carried
and
it,
set
;
thought, in
she
as
it,
to the sea
it
was found by Typhon, who cut it up
into a number of pieces.
It is nowhere so stated, but it seems
that Isis was childless before the death of Osiris, and both the
a safe hiding place, but
it
Hymn
narrative of Plutarch and a passage in the
above
(p.
by means of certain words of
by Thoth and which she knew
150) agree in stating that,
power which had been given
to her
how
dead husband to
to
to use, she restored her
him
and
in
life,
as the result of this embrace she conceived her son Horns,
due course brought him forth.
incidents of her
and of the conception and
search
birth,
for
the
dead body of
literature
full
is
deceased
of Isis," and to
Matet Boat,
of allusions
said
is
make
declared to
is
1
AAAAAA *= ^-=r-'
r
-£>
^
with
his passage in heaven,
be the very son of
Isis
in the
Isis,
;
moreover,
and of her
introduced to the triad of goddesses,
Asbet,
<k\
[>
J°
,
(line 172) Seb, the father of Osiris
ii
Pyramid Texts
In the
181) "to breathe the breath
line
twin
In a remarkable passage in the text of Teta
(line 84) the deceased is
Nephthys, and
them.
and hieroglyphic
the boat of the rising sun (line 293)
i.e.,
form Nephthys.
to
(Unas,
Osiris,
and rearing of her child power-
fully impressed the imagination of the Egyptians,
he
and was united
;
The
the
to Osiris quoted
as
and
their son,
Isis, is
Isis,
and elsewhere
made
to speak of
s sd t s ^ t *« ram ?
I
Unas,
1.
487.
TSIS
and Nephthys
Isis
205
as his " sisters."
These things the Egyptians
them of all that Isis
and they hoped that the
believed because their ancient traditions told
had done
for her
husband and
child,
goddess would be present at the celebrations of their funeral
rites,
them a new birth. In the illustrated
Recensions of the Boole, of the Dead Isis frequently appears both
as the mother of Horus, the heir to the throne of Osiris, and as
In the vignette to the
the mourning; widow of her husband.
and that she would secure
Chapter
clist
him, "
"
Isis
for
kneels at the bier of the deceased, and says to
have come to protect thee with the north wind which
I
cometh forth from Tern;
I
have strengthened
" I have caused thee to be with the god
" thine enemies under thy feet."
which
Isis
also to the air
I
thy throat;
have placed
all
This speech refers to the air
might conceive an heir by him, and
which she provided
for
been stung to death by a scorpion.
Dead
for thee
and
produced by the beating of her wings when she restored
Osiris to life in order that she
the
;
Isis is
regarded as a giver of
her son Horus after he had
Everywhere
life
in the
Booh of
and of food to the dead,
and she appears behind the god in the shrine wherein Osiris
seated in the Judgment Hall, and in one of her aspects she
identified with one of the
two Maat goddesses
;
is
is
she may, in fact,
be regarded as one of the judges of the dead.
Now,
the Book of the
Dead
supplies us with
allusions to her relations with Osiris, but
devotion to her son Horus,
whom
many
interesting
says little about her
it
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
endured
made
we would gain
a clearer idea of the troubles which Isis
after the death of Osiris.
In one of these the goddess
to relate the narrative of her wanderings
she says, "
"wherein
I,
my
even
I,
am
Isis,
is
and sorrows, and
and I came forth from the house
brother Set had placed me."
From
this it is clear
that Set was not content with murdering his brother Osiris, but
that he
1
must needs shut up the widow and her
This
stele
Metternich by
upon
it,
child in
some place
was found in Alexandria in 1828, and was given to Prince
for a facsimile of it, and renderings of the texts
Muhammad 'AH
see Golenischeff,
Die
;
MetternicTistele, Leipzig, 1877.
ISIS
206
Whilst
of restraint.
" god, the prince of
came
to her
and
Law
said, "
" obedient, for there
was thus confined, " Thoth, the great
both in heaven and upon the earth,"
Isis
Come,
him
for
life
is
thou goddess
good to be
Isis, it is
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."
advice of her friend Thoth and, she says, " I
" house at eventide, and there also
came
came
Isis
took the
forth
from the
forth with
me Seven
accompany me, and to be my helpers.
Two scorpions, Tefen and Befen, were behind me, two scorpions,
" Mestet and Mestetef were by my side, and three scorpions, Petet,
who were
" Scorpions,
to
"
" Thetet,
and Maatet, shewed
" in a very loud voice,
and
" as into the ears of one
"
which
is
" person
me
my
the way.
I cried
speech entered into their ears even
who knoweth
that obedience
applauded, and that disobedience
who
is
out unto them
is
the
is
a thing
mark
of no account, and I said unto them,
'
of the
Let your
may [shew me] the way.'
company brought me unto the marshes of
"faces be turned to the ground that ye
" So the leader of this
" Pa-sui, the city of the
two Divine Sandals, which lay
at the
cs
When
"beginning of the Papyrus Swamps
" I
had arrived
at
Teb
I
came
((1
ft
"w Ateh).
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,
"and was angry with me in her heart because of those (i.e., the
"
" Avoman
" Seven
" counsel
Now
Scorpions) that were with me.
on the matter, and they
all
the scorpions took
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
" and the heavens dropped
" noble lady, for
it
down no
was not the season
oat,
upon the house of the
And, behold, the
rain.
rain
for
it
DC
<
D
<
LU
^
LU
C/3
I
I-
<
IQ-
'
ISIS
"heart of the
" sad, for she
" she
woman who had
207
not opened her doors to
knew not whether her
son would
live,
went round about through her city uttering
me was
and although
lamenta-
cries of
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 comThereupon I cried out to the noble lady,
mitted no fault.
Come to me. Come to me, for my speech hath in it the power
" tion none
"
"
"
'
" to protect,
"
known
" of
my
and
it
possesseth
life.
am
I
woman who
a
is
well-
and I can drive the evil out of thy son by one
utterances, which my father taught me, for I was the
in her city,
" beloved daughter of his body.'
:
The noble lady presumably listened to the words of Isis, who,
it seems, either went to her house, or had the dead child brought
into her presence, for the narrative continues, " Then Isis laid her
" hands upon the child to restore to life him that was without
" breath (literally' him whose throat was foul'), and said,
poison
" of Tefen, come forth, and appear on the ground
come not in,
" approach not
poison of Befent, come forth, and appear on the
" ground
for I 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?
" come not hither
poison of Mestetef, rise not up
poison of
" Petet and Thetet, enter not here [0 poison of] Maatet, fall down !'"
Next in the narrative we have the words of the " Chapter of the
stinging [of scorpions] " which " Isis, the goddess and great
'
;
!
!
!
!
!
!
!
enchantress at the head of the gods," spake on this occasion, and
is
it
method of procedure from Seb, who had
drive out poison.
At the dawn of day she
said that she learnt her
taught her
how
to
uttered the words, "
poison, get thee back, turn away, begone,
and added " Mer-Ra " and at eventide she said, "The
Egg of the Goose " cometh forth " from the Sycamore." Then
retreat,"
;
turning to the Seven Scorpions she
"
am
alone and
" in the
"
am
in sorrow
nomes of Egypt.
I
which
am
and who hath ceased to search
" their houses.
Turn your
faces
said, " I
is
greater than that of anyone
man who
like a
after
speak to you, for I
and
down
to
hath become
old,
upon women in
the ground, and find ye
to look
—
ISIS
208
"
me
way
swamps and to the hidden places in
" Khebet."
Following this passage come the exclamation, " The
" child liveth and the poison dieth
the Sun liveth and the poison
straightway a
to the
x
;
" dieth," and then the wishes, "
"
mother
Isis
" state be in
May Horus be in good case for his
who
shall find himself in a similar
he
As the result of the utterances of
also "
And may
!
good case
!
the fire in the house of the noble lady was extinguished, and
Isis
" heaven was satisfied with the words which the goddess Isis
"
had
The
narrative
is
continued
Isis
in
these
words
spoken.
by
" 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
" his
"
mother
who
Isis
!
Verily,
Verily, in like
!
Horus shall be in good case for
manner shall he be in good case
shall find himself in a similar position
" of barley drive out the poison and" limbs
"
'
" wise,
it
to return
from the
Shall not the flame of the hetchet plant drive out the fire
"
?
from the members
"
make
Shall not the bread
!
Isis, Isis,
come
to
" her after the
?
come
thy son
manner
thou whose mouth
to thy child Horus,
:
'
thus cried out the gods
of one
whom
is
who were near
a scorpion hath stung, and like
" one whom Behat, whom the animal Antesh put to flight, hath
" wounded.
Then came Isis like a woman who was smitten in her
"own
body.
And
she stretched out her two arms, [saying], I will
my son
" protect thee, I will protect thee,
" fear thou not,
" shall
"
happen unto
which are
i
^
son, my
J
thee, for in thee
to be shall be created.
<a> Khebet, or Khebit,
J
(1(1
Horus.
No
glorious one.
is
Fear thou not,
thing whatsoever
the seed whereof things
Thou
y&^
evil
art the son within the
"Ml,
is,
as Dr.
Brugscb has
shown, the Egyptian original of the Greek Xe/t/us, or X6,u/3is, an island in the
neighbourhood of the city of Buto (Pe and Tep), which, according to Herodotus,
floated.
p
;
ISIS
" Mesqet,
who
Thou
on the Incense Trees
Thou
" Heliopolis.
" arrange that
which
is
Thine head
" thee.
The
art the Great
House
in the
Bennu who wast
of the Great Prince in
Abtu
art the brother of the
Fish,
who
dost
and who wast nursed bv the Cat
to be,
"within the House of Net.
" limbs.
by
hast proceeded from Nu, and thou shalt not die
"the flame of the poison.
" born
209
Hat
Beret,
shall not fall before
and Bes protect thy
him
that
is
hostile to
of that which hath poisoned thee shall not have
fire
Thou
" dominion over thy limbs.
shalt not fail
" shalt not be in peril on the water.
No
on land, and thou
reptile that stingeth shall
" have the mastery over thee, and no lion shall crush thee or gain
Thou
Thou
" the mastery over thee.
" dost proceed from Seb.
"
is
art the son of the holy
art Horus,
god and
and the poison which
And even
And the four
in thy limbs shall not have the mastery over thee.
" so shall
it
be with him that
is
under the
knife.
" noble goddesses shall protect thy limbs."
From
we
the above
see that the gods informed Isis that her
son Horus had been stung by a scorpion, and from what follows we
She says, " I, Isis,
shall see in what condition Isis found her son.
" conceived a
man
and
child,
I
was heavy with Horus.
" goddess, bare Horus, the son of Isis, within a nest of
" plants (or,
Island of Ateh.')
" great joy, for I
" father.
I hid
saw
" should be bitten.
Now
I
me
" the time in seeking food
went away
and provision
embrace Horus,
ground with the water of
" his
to the city of
for his
he
lest
Am, and
the
according to their wont, and I passed
" gold, the boy, the child, inert
"
over him with exceedingly
I rejoiced
him, and I concealed him, for I was afraid
" people thereof saluted
" returned to
papyrus
him one who would make answer
in
the
I,
I
for the
boy
;
but when
I
found him, the beautiful one of
and
his eye,
helpless.
He had bedewed
and with the foam of
was
and
the
his lips
body was motionless, and
Then straightway
not, and I sent forth a cry
" the dwellers in the swamps came round about me, and the fen
" men came out to me from their houses, and they drew nigh to
" me at my call, and they themselves wept at the greatness of my
"misery. Yet no man there opened his mouth to speak to me
" because they all grieved for me sorely
and no man among them
his heart
"moved
;
ii
—
still,
his muscles
'
ISIS
210
knew how to restore Horus to life. Then there came unto me a
" woman who was well known in her city, and she was a lady at
"
" the head of her district, and she
Her heart was
"life.
came
to
with her
filled
me
own
to restore [Horus] to
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.
" 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
" no hostile being could find a
" this region, and he could not go round about the city of
" (Khemmis)
" brother.
"
and Horus was safe from the wickedness of his
But Isis had not hidden those who ministered unto him
;
times each day, and these said concerning him,
many
Kheb
"liveth for his mother;'
'
Horus
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
of
"lord of the
Horus, thy very heir, and the
stung.
Shu
is
Horus, the child of the
stung.
"
the beautiful
Papyrus Swamps, the child in Het-ser is stung
" Child of gold is stung, and the Child, the Babe, hath become a
;
" thing of nothingness.
"
Horus, the son of Un-nefer,
Then came Nephthys shedding
" Papyrus
" said,
" child
"
'
Swamps
What is it
Horus
Isis,
'
tears,
is
stung,' etc.
and she went about the
uttering cries of grief, and the goddess Serqet
?
What
is
it ?
What hath happened
to the
?
pray thou to heaven so that the
" cease rowing, so that the Boat of
" place where the child Horus is.'
sailors of
Ra may
Ra may not depart from
Then
Isis
the
sent forth a cry to
"heaven, and addressed her prayer to the Boat of Millions of
" Years
and the Disk stood still, and moved not from the place
;
"where he was.
And Thoth
came, and he was provided with
MERSEKERT
suckling HORUS.
ISIS
211
" magical powers and possessed the great
"
word
to
become Maat
who
" goddess, thou glorious one,
" mouth, behold, no evil shall
" protection cometh from the
power which made
Law), and he said
(i.e.,
come upon the
Boat of Ra.
the night cometh the light
" healing of
"
who
is
Horus
for the sake of his
under the knife
this speech Isis told
[shall
'
Isis,
how
hast knowledge
to use thy
child Horus, for his
this day in
was yesterday.
shall drive [it] away for the
mother Isis, and every person
it
be healed] likewise.'
Thoth that she was
'
In answer to
had come too late,
the child and to bring
afraid he
but she begged him, nevertheless, to come to
with him his magical powers which enabled him to give
every
Isis
"
command which he
effect to
Thereupon Thoth besought
uttered.
not to fear, and Nephthys not to weep, for said he,
come from heaven
[his]
thou
have come
I
"the Boat of the Disk from the place where
"When
:
"I have
in order to save the child for his mother,"
and
he straightway spake the words of power which restored Horus to
life,
and served to protect him ever afterwards
earth,
and
in the
in heaven,
and
in
Underworld.
The region where all these things took place was situated in
the Delta, and the Island in the Papyrus Swamps, where Isis
brought forth her child and hid him, was near the famous double
city of Pe-Tep, which was commonly called Buto by the Greeks.
It is impossible to assign a date to the
briefly narrated above,
but
it
is,
composition of the story
no doubt,
as old as the legends
must form an
integral portion of them, and date from the period when Libyan
gods and goddesses were worshipped in the Delta and in certain
parts of Upper Egypt before the great development of Sun-worship.
The chief importance of the story consists in the fact that it makes
Isis to be both woman and goddess, just as the story of Osiris
makes that deity to be both god and man, and it is quite conabout the death and resurrection of
Osiris,
and
it
ceivable that in the predynastic times the sorrows of
of Osiris, formed the subject of miracle plays
annually in
all
and loving
wife,
the centres of the worship of
and
as the tender
Isis.
Isis, like
those
which were acted
Isis as
the faithful
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
ISIS
212
goddess
is
not
known
Her persecution
to us in all its details.
by-
Set after her husband's death was a favourite theme of ancient
writers,
how
delighted in showing
who
terrible adversary
by him that she changed her body
Heru-sekha,
Bull,
^ 5fc^ "^
^
.
—*- 7 \\
V^v
the goddess outwitted her
thus on one occasion she was so hard pressed
;
>jra
into that of the cow-goddess
and her son Horus into an Apis
?
an ^ wen * away with him to the Apis temple,
»*
in order that she
might
who was
see his father Osiris,
therein.
Another great human element in the story of Isis which
appealed strongly to the Egyptians was the desire of the goddess
to be
is
avenged on the murderer of her husband, and
referred to in the words of
Isis,
who
" with exceedingly great joy, for I saw in
"answer
for
answer for
"
and avenged
his father
is
this
which
him
him one who would make
The manner
father."
his
it is
says, " I rejoiced over
which Horus "made
in
told in the Sallier
Papyrus
Horus and Set fought
men and next
together, standing on their feet, first
For three days and for three nights the
in the forms of two bears.
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
(translated
by Chabas,
2
)
where
it is
said that
in the forms of
mother had taken
adversary's
his
panther of the south, and she
struggle between
off his
Isis
fled
part he raged at her like a
before
his
and Horus then took
wrath
place,
;
a fierce
and Horus cut
Thoth, by means of his words of power,
mother's head.
transformed her head into that of a cow which he attached to her
body straightway.
though
Isis,
worshipped
>
venerated in certain
commonest of her
1
titles
cities,
3
:
over
Egypt, was
specially
and the following are among the
— " The great lady, the God-mother, lady
Bmgsch, Aeg. ZeiL, 1879,
3
all
p. 19.
•
Le
See Lanzone, Dizionario, pp. 829,
if.
Calendrier, p. 28.
The Goddess ISIS-SEPT.
•
SHRINES OF
Isis in
;
— H%;
1
"flf
jj
;
I sis
""j^^b©;
~
" Isis in P-she-Hert,
*~w^
1^ Jj^Jl? giver of
]
was
the goddess collected
called Usert,
<=> ^
R
|
^^ ® A
Menkhet,
Hert,
Pn
!
every nome
2
Ament,
°
C=
§
^
j
^P,
in
,
,
Menhet,
Memphis,
Sept,
3
,
Hurt,
in
Heqet, ^
A
<=>
p.
A
5
or Tchetut,
f
^, in Bubastis.
Among
J)
W
in
list
,
i
)
in
,
\\
i.e.,
in Coptos,
,
" Queen," in
^^
>
m
was
Isis
Heliopolis,
Abydos,
Hetet,
Nekhen, Thenenet,
Herakleopolis,
,
®
,
T
titles
may
,
m
Renpet,
in Arsinoe,
in Aphroditopolis,
her general
of
in Heliopolis,
Hibiu, Uatchit, TQQ^I/Iij
l
^J
in
,
in Crocodilopolis, Neb-tept, ^z^7
,
J)
Vn
a
^, in Dendera, Sesheta,
ffl
?, in
Mernekhen,
°
s=s
_, ^_^
r^
^^^ A\,
Hermonthis, Ant,
Ua
clear that Isis
us that
tells
list
in Thebes,
in Behutet,
Hermopolis,
Hipponus,
and " Hent,"
;
^
3
s=3l^lj
in
~*~«
l\
J)
Aat, T^n
nit null
|\
Renpet,
n Letopolis
and another important
;
*
called
*
'
flfTl;
©
From
it is
Memphis, God-mother, ^ ^
in
^^
*
by Dr. Brugsch, 1
in Thebes,
,
§^
Isis >
lady of Abaton, lady of
life,
" Philae, lady of the countries of the south," etc.
titles of
lady
;
the queen of Mesen,
lady of Khebt,
Isis,
•
lad y of Sekhet
lady of Hebet,
Isis,
C\
213
-^r^^©?
Ta-at-nehepet,
<> f
"dweller in Netru,
" Usert-Isis,
~
^~|),
Per Pakht, um tSr nrzi
"of Re-a-nefer; Isis-Nebuut,
" of Besitet
ISIS
That,
and Shetat,
be mentioned
those of " the divine one, the only one, the greatest of the gods
" and goddesses, the queen of all gods, the female Ra, the female
" Horus, the eye of Ra, the crown of Ra-Heru, Sept, opener of the
" year, lady of the
New
Year, maker of the sunrise, lady of heaven,
" the light-giver of heaven, lady of the North Wind, queen of the
" earth, most mighty one, queen of the South and North, lady of
" the solid earth, lady of
1
Religion, p. 646.
warmth and
fire,
2
benefactress of the Tuat,
Brugsch, Thesaurus,
p.
773.
THE SORCERESS
ISIS
214
" she
who
is
greatly feared in the Tuat, the God-mother, the God-
" mother of Heru-ka-nekht, the mother of the Horus of gold, the
" lady of
life,
lady of green crops, the green goddess (Uatchet),
" lady of bread, lady of beer, lady of abundance, lady of joy and
" gladness, lady of love, the maker of kings, lady of the Great
" House, lady of the
House
of
fire,
the beautiful goddess, the lady
" of words of power, lady of the shuttle, daughter of Seb, daughter
" of Neb-er-tcher, the child of Nut, wife of Ra, wife of the lord
" of the abyss, wife of the lord of the Inundation, the creatrix of
" the Nile flood."
From
a
number
of passages in the texts of various periods
we
learn that Isis possessed great skill in the working of magic, and
several examples of the
manner
in
which she employed
it
are well
Thus when she wished to make Ra reveal to her his
greatest and most secret name, she made a venomous reptile out of
dust mixed with the spittle of the god, and by uttering over it
certain words of power she made it to bite Ra as he passed. When
she had succeeded in obtaining from the god his most hidden name,
which he only revealed because he was on the point of death, she
known.
uttered words which had the effect of driving the poison out of his
Now Isis not only used the words of
and Ra recovered.
knowledge of the way in which to
had
she
also
power, but
1
limbs,
pronounce them so that the beings or things to which they were
addressed would be
listened,
compelled to listen to them and, having
would be obliged
believed that
if
to fulfil her behests.
The Egyptians
by words of
voice, and at a
the best effect was to be produced
power they must be uttered in a certain tone of
certain rate, and at a certain time of the day or night, with approIn the Hymn to Osiris, of which
priate gestures or ceremonies.
a rendering has already been given (see p. 150),
was well
skilled in the use of
words of power, and
of these that she restored her husband to
him an
heir.
It is
not
known what
life,
it
was by means
and obtained from
have obtained them
from Thoth, the " lord of divine words," and
See the translation of the Legend of
said that Isis
is
the words were which she
uttered on this occasion, but she appears to
1
it
Ra and
Isis
it
given in
was
vol.
to
i.,
p.
him that
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 bestowing upon the deceased some of the magical power of the o-oddess.
The Chapter was intended
^
I O made
»
dnkhami
were
laid
person
it
of carnelian, which
and
flowers,
sycamore
to be recited over
plinth,
had
an amulet called
to be steeped
in
thet
water of
set in a
and
this
if
on the neck of a dead
would place him under
the protection of the words of
power of
and he would
Isis,
be able to go wheresoever he
The
pleased in the Underworld.
:—
words of the Chapter were
"Let the blood
(™™^ij
of
"Isis,
and the magical powers
"
®\l\
(%*
or
s
P irits )
" Isis, and the words of
"(if
.,
"to
')
°f
protect
" this
great
^-
s^s '
and
god
^e
of
power
m i& n ty
keep safely
the
(i.e.,
" deceased), and to guard
him
" from
"
him that would do unto
him anything which he abomiRennufr, lady of Aat.
" nateth."
The symbol of
Isis
in the
heavens was the star Sept, A*,
which was greatly beloved because
the beginning of a
new
the
|q]
of
the
companion of
^^ ? li *
jjj,
announced the advance of
which betokened renewed wealth and
country.
Osiris,
i.e.,
appearance marked not only
year, but also
the Inundation of the Nile,
prosperity
its
As such
Isis
whose soul dwelt
was
in
regarded
the
star
as
Sah,
Orion, and she was held to have brought
,,
FORMS OF
216
ISIS
^ Wi,
about the destruction of the fiend Apep,
by means
light-giver
at
®
1
J|
P
J)
as
,
^^ $
of the
the mighty
as
'
earth-goddess
was Sati,
and producer of
name was Usert,
her
Great Goddess of the Underworld she was
the
e^^,
Thenenet,
flood she
this
his hosts
might of her words of power. As the
season of the year she was called Khut,
of darkness
^
and of
^
power which shot forth the Nile
as the
J, and
Sept, as the embracer of the land
by her waters she was Anqet,
fertility
Q
_
^^$
/WW\A
>
ff\
^ m q ^ ^ as
the goddess of cultivated lands and fields she was Sekhet, y J^ ||
as the
producer and giver of
life
goddess of the harvest she
as the °
she was Ankhet,
was Renenet,
,
^^
^ 11
/www
VJ vU
,
goddess of food which was offered to the gods she was Tcheft,
and lived
in the
who
w| ^J
Q^ ^T|'^ ^' and
Temple of Tchefau,
the great lady of the Underworld,
as the
V.
(
as
assisted in transforming the
bodies of the blessed dead into those wherein they were to live in
the realm of Osiris, her
name was Ament,
(J
1
" hidden
"
In this
goddess.
the attribute of " giver of
as well as for the living
;
last
life,"
as
^
J)
,
and she provided food
Ament
for the
Net, Bast, Hathor,
dead
also she was declared to be the
mother of Ra. In
history Isis had absorbed the attributes of
all
the
capacity she shared with Osiris
fact, at a comparatively early period in
goddesses, and of
i.e.,
A/WW\ \J ill
all
Egyptian
the great primitive
the local goddesses such as Nekhebet, Uatchet,
etc.,
and she was even
identified as the female
counterpart of the primeval abyss of water from which sprang all
From what has been said above it is manifestly impossible to
life.
limit the attributes of
Isis,
for
we have
seen that she possesses the
powers of a water goddess, an earth goddess, a corn goddess, a
star goddess, a queen of the Underworld, and a woman, and that
she united in herself one
goddesses of Egypt
From
known
or
more of the
attributes of all the
to us.
the works of classical writers
we know
that her worship
spread from Egypt into several places in Western Europe, and
WORSHIP OF
ISIS
217
she was identified with Persephone, Tethys, Athene,
Osiris
was
identified
just as
etc.,
with Hades or Pluto, Dionysos-Bacchus, and
According to Herr August Mau, 1 various
other foreign gods.
causes contributed to the rapid extension of the cult of Isis and
Serapis.
"
The worship
of
Isis,
associated with Mysteries from an
" early period, was reorganized
by the first Ptolemy with the help
and Timotheus, a Greek skilled
"in the Eleusinian Mysteries .... It had the charm of some" thing foreign and full of mystery.
Its doctrine, supported by
" the prestige of immemorial antiquity, successfully opposed the
" of
Manetho an Egyptian
priest,
" mutually destructive opinions of the philosophers, while at the
" same time
its
conception of deity was by no means inconsistent
" with philosophic thought
" expectation of a future
"owed
;
and
life
to
fastings
its
brought to the initiated that
which the Eleusinian Mysteries
The
their attractive power.
" too, with
it
worship
ascetic side of the
and abstinence from the pleasures of
sense,
" that the soul might lose itself in the mystical contemplation of
" deity,
" tible
had a fascination
for natures that
were religiously suscep-
and the celebration of the Mysteries, the representation of
" the myth of Isis in pantomime with a musical accompaniment,
;
" appealed
powerfully to the
servants of
Isis,
who were
imagination."
called Pastophori,
A
of
college
was founded
in
the
Rome
in the time of Sulla, about B.C. 80 (Apuleius, Met. xi.), but after a
very few years the worship of
Isis
was proscribed by the
authorities,
and the temples of the goddess were pulled down in the years
In B.C. 43, however, the triumvirs, seeing
58, 53, 50, and 48.
was the only way to win the affections of the people, built
temples in honour of Isis and Serapis, and publicly sanctioned
that
it
and
their worship,
in a short time several temples of these gods
all these were under the
were in existence outside the city
frequently to be exercised
which
had
Government,
the
control of
;
fashion on account of the orgies and debaucheries
in a vigorous
which took place in connexion with the celebration of the
of
Isis.
From
festivals
the time of Vespasian, however, the worship of
Isis
and Serapis grew and flourished until the general introduction of
1
Pompeii,
its
Life and Art, London, 1899,
p.
162.
ISIS
218
and the
Christianity,
ROME
IN
gods was recognized in the
festival of these
public Calendar.
The
chief temple of Isis in
Rome
Campus
stood in the
Martius,
where the goddess was called "Isis Campensis"; and an inscription
of the year 105 B.C. found at Puteoli
Serapis was then standing in that city.
proves that a temple of
The important temple
1
Pompeii appears to have been built soon
Isis at
and an inscription over the door
Numerius Popidius Celsinus
year 63).
It has architecturally
after this date,
was rebuilt by
states that it
earthquake
after the
of
(that
of the
nothing suggestive of the Egyp-
marked deviation from ordinary
Book Apuleius gives a very interesting
tian style, yet the plan presents a
In his Eleventh
types.
was worshipped in Rome in
the latter half of the second century a.d., and adds some curious
details about the attributes of the goddess herself. Thus in his prayer
description of the
to her
he
calls
manner
in
which
Isis
her "queen of heaven," regina
coeli,
2
and he identifies
her with Ceres, and Venus, and Proserpine, and refers to her in
At daybreak on
her capacity as goddess of wheat and crops.
day of the
festival of the
the
goddess the priest went into her temple,
and threw open the doors, leaving nothing but white linen curtains
When the courts were
across the doorway to screen the interior.
filled
with people, these curtains were drawn, and the worshippers
were permitted to gaze upon the image of the goddess
once the people began to pray, and the
women
;
to
it
at
rattled their sistra,
and the prayers were followed by an interval, during which the
devout crowd engaged in silent prayer and contemplation of the
About one hour
goddess.
risen, the multitude sang a
departed to their homes.
held, at
which
sistra
after daybreak,
hymn
to the
when
i.e.,
In the afternoon another service was
were shaken, and
sacrifices
were offered up,
and incense was burnt, and an elaborate ceremony
with the use of a vessel of holy Nile water
The
was that
1
Mau,
op.
3
cit.,
Book
and Pausanias
p. 163.
x.,
chap, xxxii., § 9
tells
2
(J.
in
connexion
was performed.
holiest of all the sanctuaries of Isis
at Tithorea,
the sun had
newly risen god, and then
us
known
3
to the Greeks
that festivals were
The Egyptian
"^37 D
G. Frazer's translation).
<=>
ISIS IN
TITHOREA
219
held there in honour of the goddess twice a year, one in sprino-
and one
in
He
autumn.
Two
says, "
days before each
festival the
who are free to enter the shrine clean it out in a certain
way and whatever remains they find of the sacrificial
" persons
" secret
;
" 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
"
is
what they do
to the sanctuary
" the hucksters set up
" material
;
and on the
" the sale of slaves and
" and gold.
"
The
we judged
booths
on
of
to be
two
reeds and
other improvised
the three days they hold a fair for
kinds of cattle, also garments, and silver
all
After noon they betake themselves to sacrificing.
richer people
sacrifice
oxen and deer, the poorer
But
it is
folk
against the custom to
",use swine, sheep, and goats for this sacrifice.
"
the next day
last of
" sacrifice geese and guinea fowl.
"
That
furlongs.
On
this day.
Those whose (duty
burn the victims, and bring them into the shrine ....
must wrap the victims in bandages of linen, either common linen
it is)
to
" or fine linen
;
the
mode
of dressing
them
is
" the animals sacrificed are led in procession
" victims into the shrine, others
the Egyptian.
;
burn the booths
All
some convey the
in front of
it
and
" depart in haste.
"
They say that once upon a time, when the pyre
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
"
when they say
" began to burn, a profane fellow
"
"
"
;
said that the Egyptians hold the festival of Isis at the time
" begins to rise,
"it
is
and
is
At that time the
a common saying among the natives
mourning
it is
for Osiris.
Nile
that
the tears of Isis that cause the river to rise and water the
" fields.
"
she
Well, then,
Roman governor
my
informant said that at that season the
Egypt bribed a man to go down to the
The man who was thus sent in returned
" from the shrine
but after he had told us all that he had beheld,
" he, too, I was informed, immediately expired.
Thus it appears to
" be a true saying of Homer's that it is ill for mankind to see the
of
" shrine of Isis at Coptos.
;
" gods in bodily shape."
ISIS
220
Among
AND THE VIRGIN MARY
the various peoples
be mentioned those of Syria,
their
local
goddesses, and
it
by whom
who
venerated must
identified her with certain of
that the early Christians
clear
is
Isis is
bestowed some of her attributes upon the Virgin Mary.
is little
mother she appealed strongly to the imagination of
peoples
among whom her
sculptures wherein she
is
cult came,
Madonna and
paintings of the
for the Christian figures
Isis,
on the Metternich
Egypt
life
Stele,
as recorded in
of Isis as described
and many of the
the God-mother, the mother of Horus, and of
Neith, the goddess of Sais, are identical with those of
Mother of
to
The
Christ.
and
Several of the incidents of
Child.
the Apocryphal Gospels reflect scenes in the
attributes of
the Eastern
and that the pictures and
the wanderings of the Virgin with the Child in
in the texts found
all
represented in the act of suckling her
Horus formed the foundation
child
There
doubt that in her character of the loving and protecting
Mary
writers of the Apocryphal Gospels intended
pay additional honour to Mary the Virgin by ascribing
the attributes which
the
up
to her
to the time of the advent of Christianity
they had regarded as the peculiar property of
other great indigenous goddesses, and
if
Isis
and Neith and
the parallels between the
Isis and Horus and the history of Mary
and the Child be considered, it is difficult to see how they could
mythological history of
possibly avoid perceiving in the teaching of Christianity reflections
of the best and most spiritual doctrines of the Egyptian religion.
The doctrine of partheno-genesis was well known
in
Egypt
in
connexion with the goddess Neith of Sais centuries before the
birth of Christ
;
and the
belief in the conception of
Horus by
Isis
through the power given her by Thoth, the Intelligence or Mind
of the
God
of the universe, and in the resurrection of the
and of everlasting
in Egypt.
life,
is
We may note
body
coeval with the beginnings of history
too in passing the probability that
of the heresies of the early Christian
Church
in
many
Egypt were caused
by the survival of ideas and beliefs connected with the old native
gods which the converts to Christianity wished to adapt to their
new
creed.
Be
this,
however, as
ancient Egyptian religion which
assertions that the rapid
it
may, the knowledge of the
we now
possess fully justifies the
growth and progress of Christianity
in
I
The Goddess
MENQET
ISIS
AND THE VIRGIN MARY
221
Egypt were due mainly to the fact that the new religion, which
was preached there by Saint Mark and his immediate followers, in
all its essentials so closely
of the worship of Osiris,
entirely disarmed.
resembled that which was the outcome
Isis,
In certain places in the south of Egypt,
Philae, the worship of Osiris
beginning of the
and Horus that popular opposition was
fifth
and
Isis
century of our
due to the support which
it
maintained
era,
though
this
received from the
speaking generally, at this period in
all
own
its
e.g.,
until the
was in
reality
Nubians, but
other parts of
Egypt Mary
the Virgin and Christ had taken the^'places of Isis and Horus, and the
" God-mother," or "
but Mary
whom
mother of the god,"
V\
,
was no longer
the Monophysites styled ©eoro/co?.
Isis,
222
(
)
CHAPTER XIV
THE SORROWS OF
nuk
I
1
M
Q
48.
ISIS
Ast
am
em
per-hud
I
Isis.
came
wa
from
forth
the house
&
send-d
Set
er-s
my brother
Set
in
i
as
1
me
ur
Thoth, the great one,
\1
i
Madt
her tep
of
chief
Maat
em
pet
ta
in
heaven
and earth,
a\
i:
hher
nefer
goddess, good
(it is)
J
madt
Come,
thou
Isis,
^
J
netert
me
placed
Tehuti
tchet-nd
Behold, said to
it.
ertd-nud
d£
pu
ua
dnkh
setem
to possess obedience ; life
sems
(who
to the) one
(is
is)
led
*8
S
,£3
<^>
hi
seteka
ert
(by) another.
Hide
thyself
/
enen
hdu-f
happen
these things,
his limbs
m
V
hher
sa
•
so.
/www
—£j
nelchen
with the son
child,
A
m
will
-
pehpeh-f neb
rut
(will)
he will grow
grow,
strong wholly,
1
See Golenischeff, Die Metternicltstele, Leipzig, 1877,
pi. 3,
1.
48,
ff.
—
:
SORROWS OF
—
o q U
Mep tat hetep-f
U
and he
made
S
her
7iest
upon
be
shall
9
ISIS
*
K-«=_
the throne
^
-
tef
223
T°^
I
f
g
netchet-nef
he will obtain
of his father,
to rest
«
?
=^=
LTZD ^zz*
dat
heq
taui
per-hid
the dignity
of prince
of the two
lands."
mesher
matet
pert
came
I
and came seven scorpions
evening,
r a,
her
trdt
en
at
the season
of
forth
Me?*i
vii.
^
<§>
mad-sen
/i<7£-(i
before me,
they continued
forth
AJL
———
Tia
«
with
my
me
/wsaaa
LI
^£J
jTe/<m
/www.
ti
Befen
ha-d
\ J
sep sen
Mestet
Tefen and Befen were behind me, twice, Mestet and
at
side.
- j>^a a«p
r:^
°>3P
Mestetef
kher mdt-d
Petet
Thetet
Mnatet
Mestetef were
near me,
and Petet,
and Thetet,
and Maatet
hen-d
her tcheser-nd
uat
showed to me
the way.
I cried
out
en
sen
ur sep sen
to
them
loudly, loudly,
f»rr,
k T
met-d
sehhep
em
diikhui-sen
em
my word
entered
into
their ears,
\M K^ k
rehh
ushet
is
praiseworthy,
setem
as in (those of) a obedience
wise
\^1
^k
man
o
tesher
disobedience
em
(is)
as
sa
the
mark
sa
of the son
SORROAVS OF
224
AAAAAA
-)
*
sa er netches
man of low
i
em
" Let your
faces be
kher
J&
heh-nud
er
The leader of the brought me
company
pe/i
on
%
the way."
1!
i
Pasui
(sic)
swamps
the
to
uat
53.
i
ot sem
her
down
bent
—
8^8
%2
I
I
lira-then
estate,
^
m
AAAAAA
I
I
of a
ISIS
of Pasui,
—g)
o
o
I
nut
ent
2%eZrf
hat
the city
of the
two Sandal-
at the beginning
a£
Papyrus
Swamps.
of the
goddesses
&.
J'
peh-iu
Having arrived
Teb
at
teka
Had
of the governor.
^
inmnr
i
nud
shejps
"""""l
^g,
AAAAAA
M-
n
i
mens
she closed
her doors
upon me,
she was angry
er
\
jj
1
T
hen-d
netchsen
§»
AAAAAA
III
metusen
D
their poison
en sep
all at
®
her tep
one time
©
AAAAAA
(f^l
en
in her heart
at
$
id
1
ua
her-dh
hers
re
who were with me. They decreed about it
J"
em
the chief woman on the march,
me
her-d
lier-a
j^>
.
seen
women
f]
-
ddm-s
aaiu-s
those
,«
forth to the houses of the
an-nes
ewie£
ketut
.^s^-
an
hai
came
I
1*
r 54.
/&em
sjoer-nd
on
ertdsen
(and) they placed
1
iihiiiii
set
en
Tefen
the tail
of
Tefen.
i
un-nd
Opened
me
to
Q
SORROWS OF
hM V
SM5
tah
3$P
Tefen
her door,
m
<==>
dqet
Icher
[[)"
senen
her house.
into
%*
LI'J
Cunningly
hi ^J "^
ddiiL
aaiu
en
entered under the leaves
Tefen
I
pas
er
mnri
A Q
"
55.
1
(1
I
entered
(I)
225
CTZD
•=*
- a
dq-tu
sba-s
woman
a poor
A
ISIS
sba
tcheteb-nes
the door,
of
smote she
cru
T
1P o
Q
sa
usert
Ichet
pertu
em
pa
usert
the son
of the noble
lady,
fire
broke out
in
the house
of the noble
lady,
/www
/www
/www
~A*»
o
(2
n
1
v\
1
1q
|
/WWW
AMAM
dw
ww
mi*
am
er
dhhems
an
pet
hi
not
was
water
there
to
quench it,
not did
heaven
let fall
/wwv\
AAWVW
T
/WWW
its
1P o
pa
em
mu-s
rain
as
And
*
who had not
opened to me,
behold,
t
she
the season thereof.
\ /www
dbs
un-nd
terns
i
1
i
pit
it
i
dru
trdt
the house of the lady, not being
in
D
56.
i
an
usert
Z£r^
ant
her heart
er
(was) sad
nk
an
relch
not knowing
dw
ww
i
not came [any]
II
—
at
amem
<o<
If
?|
hherus
db-d
ant
en
slier
My heart
was sad
about
the child
1
e/i
em
She went round her city with lamentation,
through
if he lived.
&jj
nuts
serer-nes
dn7ch-f
her
call.
1
SORROWS OF
226
hers
for her sake,
-*-
(I
tM
i
wes her
mad
to her,
Come
bet -
nds-d
f
(him that was) without
wished) to
revive
I cried out
fault.
CM
n
ii
nd
sep sen
*
i
em
shu
er sednJch
ISIS
mak
A
to me, twice.
^
<=>
i
is
my
word having
o
am
J
rekht
em
nuts
ter
bethet
a daughter
known
in
her city,
who driveth away
evil
—
®
,
em
tep-res
sba-nud
by
her utterance.
Taught me
QQ
_,
_
Ki
58.
>
=
1
dtf-d
my
father
^=^
£|
the daughter
beloved of
his body.
Laid
em
ha
the child
to
V
Te/ew.
of Tefen,
met
poison
sednJch
entet
1
-/J
mddt
<-_>
per
|
her
know.
|
-
Isis
S
ta
AAAAAA
an
<£>
—
1
H
-
fl
I
her
her hands
upon
met
dhet
had closed the
'
am
I
ddids
uah en Ast
vivify that of which
_C]°\i
to
O
Jchat-f
er
relch
H
AAAAAA
mer
neJchen
nuh
er
"
satet-f
AAAAAA
life.
satet
nuh
I
dnkh
hher
ret-d
charm
1
poison
throat.
-A
^
sliaset
AAAAAA
_<d
an
^
dqet
come, appear on the earth, not advance, not enter
Befent
mddt
of Befent,
come,
per
her
ta
appear on the earth.
in.
nuh
Ast
am
Isis
I
SORROWS OF
ISIS
227
IV
1 o
IV
netert
nebt
heka
an
heka
hhu
the goddess,
lady
of words of
worker with
words of
power,
mighty-
power,
°^
4
tchet kheru
setem-nd
re neb
jpeshu
in utterance of
Hearken
to me,
mouth
(which) biteth,
speech.
ffi
hhert er kher
fall
downwards,
every
c
r
=i3)f
met
en
Mestet
an
sekheset
met
en
Mestetef
Poison
of
Mestet,
not
advance,
poison
of
Mestetef
D
zl
an
met
theset
not rise up.
Poison
60.
^
of
Maatet
fall
Thetet
an
dqet
Petet
and Thetet
not
enter.
&
D
kher kher
Motet
down.
re
en
Chapter
of
1
If
pehes
tchet en
stinging
(which) spake
h
M
s
iv
:
m
Ast
netert
urt
heka
khent
neteru
Isis,
^
Petet
the goddess, the great one of words of power, head of the gods.
c
r
Had
ertdt-nes
$e?>
given to her
Seb
M?i
his
-
/
powers
khesef
to
repulse
=T5l
met
em
poison from
®
n
sekhem-s
her form
er
(?),
khesef
'repulsing,
kJtet
hem
turning driving
back,
away,
hat
met
em
away
poison
at
back,
SORROWS OF
228
k
ran
em
nehep er pet
the
62
dawn
ISIS
o
-
UTI3
o
Ra-mer
tchet
suht
" Ra-mer,
saying,
Egg
the
ra<
em
nehet
mdku
from
the sycamore.
A protection
63.
of evening.
I
I
spoken
«*=2_
AAMM
I
at the season
her words
(are)
AAAAAA
ukh
hentu
metet-s
<=>
tcher
of the Goose cometh
forth
o
—
1
B
per
smeii
11
T
tchet-d
en
ten
tu-d
tu-a
em
ua
speak
to
you.
lam
in
loneliness
I
g^ff
>
<;
/WWV\
i
em
seshen
ur
en
and in
sorrow
greater
than
q
i
i
naiu
em-khet
sept
(that of)
throughout
the nomes,
the people
^
£
64.
em
(?)
qemu
sliet
qem
ennu
man
feeble
who hath
to seek out
and to look
nek
(and I am) as
a
ceased
cr=]
O
m
i
i
er
sliepset
em
pau-sen
upon
women
in
their houses.
em
hrd-ten
Your
face[s]
kher
downwards,
65.
i
I
her td
to
uat
make a way
i
i
er
pehu
er
amenu
em
to
the swamps,
to
the hidden
places
in
Khebet
Khebet."
O
a
<m&/a
nekhen
mit
liveth
the boy,
dieth
met
the poison
;
dnkh
Rd
liveth
Ra,
-
mi£
dieth
.
'
SORROWS OF
^^
p=af
me^
—k
*<?i
Verily,
r\
Jo
Sena
e^
mut-f
Ast
healthy be
Horus
for
.xv
<^>
>-
e:
to,
e?i£i
7c/ier
metes
mdtet
hhet
under
the knife
also.
healthy be
/www
A/WWV
/WWW
he who
is
t=i
dhhem-tu
is
content
%
k
h
netert
usert
it
pa
en
er
im
had opened
to
me
em
Jcerh
ud
and sorrow during night one,
sa-s
dn-s
of
Isis,
— va
;~
dn-s-nd
khet-s
/V
who) had shut her house,
on me
AAAAAA
I—
D
i
en ha en
woman
tah
-
er
s
woman
because the poor
O
?iser£
I
/ier
^5^>
mew.
her door. Wherefore the lady was in pain
*T> «*shenen
at the utterance
I
sa
?i&
-
Ast
"
&
|
m
-mnmr
^
fire
en
tah
of the poor
she seized the house
<=^—
J
The
her tep re
(she
ArM
_ V
AAAAAA
®
—
rl^
ji
The lady (who) came,
_
/www
<$>
hetepet
heaven
°°\
rv
67.
pet
extinguished,
meh-nes
Isis.
j
Verily,
the goddess.
mother
his
m
sm'6
68.
:&_
sm'6
'
/vww\
/jo.
is
"^
66
w J
n
/VWW\
p \\
229
^
1
I
/fca
the poison.
ISIS
khet-s
^ Jj ™ T
tep
-
nes
she tasted
em dsu
en
re-s
her speech.
^69.
fa
peshu,
Was stung
terns un-nd
her son, was closed her house in return for her not having opened
for her
to me.
SORROWS OF
230
If
V A^ -i
?
tinkh
nekhen
liveth
the child,
a
Horus through
his
mil
met
lea
dieth
the poison.
Verily
mother
^>^
ffl
senib
shall
an
£e?*
a /"*
-
>
/"'
-/
V
71.
-/J
ii)
I
poison
?
=
§
l|
A
/wwv\
hems an
mei
drive out
fl
aaaaaa
all
in
en
beti
of
barley
m
I
IT]
Q.
hemen hdu
It shall return
who is
I
ta
under the knife everyone likewise. Shall not bread
<
be sound
o
S
mdtet
neb
PTJ
Verily shall be sound he
Isis.
&^
metes
/c/ier
ISIS
the limbs
heh
en
the flame
of
through
m
<=>^
hetchet
ter
-
J
we5
/
and drive out the
hetchet
AA
AAAAAA
'A
fire
Im
—
em
Ami
e?&
from the members
—
<=*
<-
<£\
C\
72.
t=
n
-->
3
Jlo
®
J.s£
s<?p
—
~>
<=>-«_
.
=
"
sen
Twice.
Isis.
<-
ii
f\
l\
fl-^
AAAAAA
I
mdd-t
net
Heru
relch re-s
mdd-t
en
Come thou
to
Horus.
Thou whose mouth
come thou
to
is
wise
m -
Ii
IV
sa-t
a
an
neteru
em
thy son.
" Hail,"
say
the gods
in
73.
a o
entet
one
whom
>*
mer
-
s
her neighbourhood,
^j^™ it^
El
ma
like
^r^^r
tcheteb nes
Tchart
behd-nes
has stung
the scorpion Tchart,
whom hath pierced
SORROWS OF
<o)
^Cc3
/WWW
san
Beh at,
whom
231
A/VW\A
-!
Behdt
ISIS
nes
hath put to
I
\\
I
A
\»
Antesh
per
Asb
em
Antesh.
Appeared
Isis
as
flight
^^
&
D
—"—
<Z^3
set
\\
shebenet-s
pet-nes
ddui-s
in
her body.
She stretched out
her arms,
who was
one
^
her
wounded
75.
II
mdk-d
sep sen
I vill protect,
twice,
son,
my
glory.
my
Not
/WW\A
A/VWW
A/WW\
sent
sep sen
Fear not,
twice,
neb
tit
any
evil
erelc
unto thee.
76.
mu
Seed
Jchet
happen thing
shall
em
Horus.
son
an hheper
khut-d
sa
Heru
sa-d
is
dm-h
en
an
unnet
in thee
for
making
things which
are to be.
A
<=>
entek
Thou
art
sa
the son
CZZ]
A
her-db
Mesqet
within
Mesqet,
per
proceeding
em
Mil
from
Nu,
na
met
the flame
of the
poison.
not shalt thou die by
entek
Thou
art
Bennu
the
^
her tep
trd
em
em
J/wvwn —9^=r
(°=0)
ta
an mit-h
Het-ser
wr
Bennu
I,
da
mes
Great
born
G
1
em Annu
ruffle
on the incense trees in the House of great in Annu. Thou art
the Prince
SORROWS OF
232
ISIS
D
.6.
78.
O
4H
Abt
en
send
the brother of the
Abt Fish,
mentit
klieper
ser
the disposer ofwhatistobe,
nursed
vvvvv
\
79.
1?
em then
nu
mdut
by
the cat
Ret Net
Bert
Eat
the House of Net.
Rert,
and Hat,
en
within
o
^
ee?
em
Pes
and Bes,
hdu-k
an
Jcher
thy limbs.
Not
shall fall
sa en
protect
80.
J%
tchat
dm-l:
an
him that is
to thee.
Not
thy head before
D
hdu-k
shep
shall
en
tep-k
m
D
x
®
conquer
tai
thy limbs
the
fire
hostile
f=3i
a
(£
^
^
f
9
J\
an
en
metu-k
an
hen-k
her
ta
of
thy poison.
Not
shalt thou fall
on
the ground,
^**
81.
AAAAAA
t
i
khas-k
her
mu
re
neb
reptile
any
sekhem
an
Not
thou be in on water.
shalt
not
have the
mastery
shall
peril
^
/VWV\A
pesh
dm-k
an
rehen
mai
stinging
over thee.
Not
shall crush thee
lion
any
W
1
sekhemet
(or)
be master
dm-k
over thee.
entek
Thou
art
sa
the son
neter
of a
god
tchesert
holy
SORROWS OF
per
em
Seb
proceeding
from
Seb.
Thou
mefw
em
hdu-k
the poison
in
thy limbs.
em
per
proceeding from
aw
I
duur-th
Ast
am
who
Isis,
sa
neter
tchesert
the son
of a god
holy
art
kher
i
sS
mdtet
tern
(is it).
n^;—
hdu-k
en
sa
thy limbs
protect
em
conceived
tcha-s
baka-th
her male
and was
heavy
child,
1.
=>
<
Ifl
is
em
holy goddesses
unk
have the
mastery
shall
entek
=—v
shepset
The four
not
(With him) under the knife likewise
Seb.
N-ar,*
iv.
Horus,
sekhem
^
entet
that
IV,:
an
^*
Thou
pa
Seb
art
233
Heru
entek
= &m^
oaf
ISIS
^
°
m
0n
em
Heru
with Horus.
® —
we£er£
mes-nd
Heru
sa
Asdr
em khen
sesh
en
A goddess
I bore
Horus,
son
of Osiris,
within
a nest
of
_A~y<?_
d/e/t
hdd-nd
papyrus
I rejoiced
her-s
over
it
^
®
?
ur
sep sen
her
greatly, twice, because
->T
169.
maa-nd
I
saw
(in
him)
plants.
usheb
her
dt-f
one who would answer for his father.
dmen-d su
I
setek-d
su
hid him, I concealed him
.
SORROWS OF
234
a
«*
Mer
Ik®
~o*- «>i3
-fllll
dm
shema-d
netep-f
se«tf
ISIS
tud
Am,
having fear of his being I went to the city
(the people) saluted
bitten.
em
sewi
an
I spent the time
according to custom.
to
hem
kher -f
her dri
make
net
I returned
his food.
feer /&e/&
nekhen
in seeking for
the boy
•
ursh-d
...
er
sekhen
Heru
to
embrace
Horus,
qem-nd
found
I
}
%
I
su
Heru
nefer
en
nub
nekhen
suk
the beautiful one
of
gold,
the boy,
the child,
him, Horus,
17 °- """• <**>
AAAAAA AAAAAA
t=^
AAAAAA
^r—>
a£e£
-/
em
his eye,
±3
AAAAAA
netet
and with the foam
Sn -^
f
*$
!^
/WWW
/VA,
AAAAAA
«g»
AAAAAA
mu
em
taiu
He had bedewed
AA.
1
\^\?\^
netef-nef
he was nothing.
maat-f
AAAAAA
AAAAAA
1
f
the ground with
Q
^^ ^^
nu
septi-f
of his lips
the water of
«
^^^
«,
urt
tchet-f
;
his
body
nu
was motionless,
ilw
db-f
an
/?&
pa
o ©I
betesh
metu
nu
hdu-f
utu-nd
his heart
still,
not
moved
the muscles
of
his body.
I sent forth
I
t-it
£a&
a cry
/&er
m.-i-i
amw
i
V^f
aie/i
1
^rr,
rer-sen
Sit
*3
nd
The dwellers in the swamp they came round me
SORROWS OF
236
©
1
II
-
of the mother
of the god was
er
tu
en
from
the evil
of
^
II
safe
sen
f
-
his brother,
J"k^
"He
~*-7l
T
%
ba
dmen-tu
an dq
em
hhefti
there
an enemy
The
were hidden, not could enter
plants
heka
e r-es
into them.
/www
186.
ew&
who
I
/WWVA
baq
neklien
The son
Twice.
f\yX/1
A
JT'
mut
neter
sep sen
185
Jfcd
I
ISIS
is
The word
of
power
Tern
tef
neteru
of
Tern
father
of the gods,
Q /www
*=*
c=z
<a>-
¥•-
em
pet
em
dri
dnkhet
an
dq
in
heaven,
maker
of
not
entered
was
as
the
an
er
uu
yen
Set
into
region
this.
/www
5
I)
o
j
en
tu
er
Horus was smitten by the wickedness
Hi
.fid!
Kheb
rer-nef
Kheb.
not could he go about
A
baq
life,
2:
Set
IZerit
-
-jl.
<^> V^—
AAA/WN
_Zl _£l
W^
f|
*=
Effll
a.
en
_n_
***.
^
c=
:3
[f^8
/wwv\
1
'
<£-i
(1
I
an tekhen-s
send-f
of his brother.
Not had she
hidden
those
188 ---
il
Ml
<x??m
s/imt
who were in
his service
^ —
<f*_
f
/&er-/
#?iM
JTer?^
concerning
him,
"Shall
Horus
live
/
-
en
M
^
?
W
heh
sep
hru
enen
many
time[s] a day. These (said)
^^(1
mut-f s
for his
T
189-
em un-eref
mother?" they found where he
was,
g
SORROWS OF
_
r~~>
"> -
(Pb
fl
her tchetem
tchart
and a Scorpion
-
-TV
237
WVA^AA
0>L
I
dun-db
f
stung him,
ISIS
her
and the slayer
Ichun
/
-
hath stabbed him.
of the heart
/W*MA
ertd en Ast
Placed
Isis
^
191
'
fent-s
em
her nose
in
sheta
en
he who was in
1«|»
^-192.
netert
qem-nes
divine, she found
9
a
it
(saying,)
XJ ^^
dp
_
hher
-f
about with him
^^
—
O
men
nu
()fl
met
sekhen-s
n
^j j_j
md remu
Jehad
like a fish
laid
Stung is Horus,
Ra,
en
du
neb
Horus,
heir
of
heir,
lord
is
had breath
8^
^-
7»^
ad
Stung
s
if
i
dudd
She opened the wound of the heir
Heru
pesh
-
dru
set
know
possessing poison. She embraced
ffl
her 'peiyer
to
d x
hher
a
and leaped
ffl
her rekh
mouth
his
-f
his coffin.
<Q>
re-f
P^ *^
Bl
"VWVA
LZZ2
Mew
em
<=>
£3 _
<=>
d
stung
is
\^0
asta
him hurriedly
193
§
._in
her
tchd
upon
fire
Stung
thy son.
of the [pillars
a
?]
is
en
Shu
of
Shu.
Hern
hun
en
Athet
nelchen
em
Horus,
the child
of
the papyrus
the child
in
swamp,
SORROWS OF
238
T
*~w*
(%^)
QQQ
nekhen
nefer
en
nub
nu
the child
beautiful
of
gold.
196.
pesh
Het-ser
Stung
Het-ser.
sw&
a£e£
the babe, he
is
m ere/
is
jS)
-/
nothing.
£>es/z/
Stung
Then came Nephthys
is
The
child,
Sent
sa
JJn-nefer
Horus,
son
of Un-nefer.
her rem
tdau-s
rer
weeping,
she cried,
going about
Nebt-het
Serq her
dateh
ISIS
the swamp, and Serqet (who said),
petrd
sep sen
What,
twice,
nimd
trd
what then
is
er
sa
Heru
Ast
tua
ert
er
pet
to
the child
Horus,
Isis ?
pray thou
therefore
to
heaven
205.
!
aha
hheper
so that
may
qeti
/www
Cv
a
Bd
dn
nd
not will travel
a stop to the sailors of Ra,
uda
the boat
come
AAAAAA
"^
<CZ>
en
Bd
er
sa
Heru
of
Ra
from
the son
Horus
V\
JlKJ'O,
X
utu
her hes-f
from where he
is.
Sent forth
SORROWS OF
- -
ISIS
239
-ji
io
n
Ast
Jiheru-s
er
jpet
sebeh-s
er
uda
en
Isis
her cry
to
heaven,
her prayer
(was) to
Boat
of
I
207.
Millions of
years.
/www
Stood
still
AMAAA
o
W
em
the disk
at
an menmen-f
aq-s
her coming, not moved he
I-
her
dst-f
Tehuti
iu
djper
em
on
his seat.
Tboth
came
provided
with
*tk
~
I'her
utu
v
possessing
1
command
%
°
goddess,
208
T
2
-#peh
his
a
dat
en
maakheru
peter
sep sen
Ast
great
of
mad-kheru.
What,
twice,
Isis,
#
®
an
ni
ii
209.
Cs2
rekh
sa
er
f
magic power,
re
-
s
mighty one, understanding (with) her mouth,
as
-
~~**
hhut
netert
imi
fl
AAAAAA A/WV\A
?
m
_
Ja
ZA
44
i
H—
/
dten
seJchen
hell
n
/-\
•
n
Hern
en
sa-f
behold shall be to the son Horus, his protection
is
an
tu
not
evil
uda
from the boat
AAAAAA
O
en
Bd
of
Ra.
i-nd
I
have come
man
em
tejpt
dten
to-day
in
the boat
of the disk
SORROWS OF
240
*=
zwwvv
*^
-f
en
sef
place
of
yesterday.
*^_
^~^
211.
•
y^
c=
n
J
em
dst
from
its
When
ter
seshep
the light
I
^
driveth
(it)
away
hlieper
the night
cometh
er
senb
Heru
en
to
heal
Horus
for
AWWV
H
^37
h
hek
J
P
212.
ISIS
J.s£
sa
%e&
Isis
(and) person
every
/i\
e«£
who
is
^
mut
his
-
f
mother
A
^
y
Mer
maten
mdtet
under
the knife
likewise.
!
241
(
)
CHAPTER XIV
SETjp^fl^^OR SUTI,^^,AND NEPHTHYS
the Xr\B of Plutarch, and the
SET,with
Typhon in late times, was,
god who was
identified
according to the Helio-
politan system of mythology, the son of Seb and Nut, the brother
and Nephthys, the husband of Nephthys, and the
father of Anubis
the worship of the god is, however, very much
of Osiris,
Isis,
;
older than this system, and in primitive times the attributes of the
god were very
him
from those which are usually ascribed to
different
In the Pyramid Texts
in the late dynastic period.
we
find
Set associated very closely with Horus, and he always appears in
them
dead.
god who
in the character of a
It will
of heaven
a friend and helper of the
is
be remembered that according to one myth the floor
was made of a
corners of which rested
At
cardinal points.
vast, rectangular plate of iron, the four
upon four
which served to mark the
pillars
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
help to reach
it.
Osiris experienced
A
it
and the earth was
which Ra provided him.
difficulty in
difficulty in getting
" to thee,
plate,
by means of a ladder with
Osiris appears to
mounting the ladder, and he was
by Heru-ur and
have found
finally
helped
Set,
!
" Stand thou upright,
II
Even then
so
on to the iron
who were twin gods. Thus in
Pepi I. (line 192), the deceased is made to say, " Homage
Ladder of Set
Homage to thee,
divine Ladder
to ascend it
the text of
he needed
legend current in early times asserted that
some
and that he only succeeded in doing
some
so great that
R
divine Ladder
!
Stand thou upright,
"
AND HORUS
SET
242
Ladder of Set
" Osiris
came
!
Ladder of Horus, whereby
Stand thou upright,
forth
In the text of Unas
heaven."
into
(line
said, "Unas cometh forth upon the Ladder which his
Ra hath made for him, and Horus and Set take the hand
" of Unas, and they lead him into the Tuat."
On the other hand,
in another passage Ra and Horus are said to set up the Ladder for
Osiris (line 579 ff.), but even so when the dead king " standeth up
"he is Horus, and when he sitteth down he is Set."
The association of Set with Horus in these and many other
493)
it is
"father
x
passages well illustrates the antiquity of the cult of Set, and helps
Here we
us to understand his attributes.
equal in every respect of Heru-ur,
find
"
i.e.,
was admittedly one of the oldest gods
him regarded
as the
Horus the Elder," who
in
Egypt, and
was
it
considered necessary for the welfare of the deceased that Set should
From
be propitiated, and his favour secured.
however,
it
is
opposition and hostility
clear that there existed
between Heru-ur and
Set,
other passages,
and that the destruction of one god by
the other was only prevented by Thoth,
who
in his capacity as
two gods, was
regulator of the strife which existed between the
called
\f
Ap-kehu,
<==>
| \\
<=> |
\J
^\ J\J\,
i.e.,
%
,
"Judge
or
Ap-rehui,
\/
|
^
\\
,
or
two opponent gods," and
of the
Empire Set
was regarded both as the enemy of Heru-ur and as a god who
could be of service to the dead in the Underworld, and who if he
were not a friend to him would certainly be a foe. From the fact
that Heru-ur and Set were thought to be always in opposition we
are justified in assuming that the attributes of the former god
were exactly contrary to those of the latter, and the assumption is
thus
it
is
clear that even in the period of the Early
supported by the evidence of the hieroglyphic texts.
Heru-ur, as
was the god of the sky by day, and Set was
this fact is proved by the figures
the god of the sky by night
we have already
seen,
;
o
ft
<=>
^
s-j
J^
——
o
( gj
j
r,]
^ —
P
\
\
<=>
The dual God HORUS-SET.
SET
of the double
AND HORUS
god which are found
i>4:5
in mythological scenes
whereon
the head of Heru-ur and the head of Set are seen
upon one body.
Heru-ur changed somewhat in early dynastic
times, but they were always the opposite of those of Set, whether
we regard the two gods as personifications of two powers of nature,
The
attributes of
Light and Darkness, Day and Night, or as Kosmos and Chaos,
or as Life and Death, or as Good and Evil.
i.e.,
The
signification of the
name
of Set
Heru, or Horus, certainly means "he who
name
the
mean something
Set ought to
and in proof of
not easy to determine.
is
is
above," and by analogy
like "
he who
Dr. Brugsch calls attention
this
!
is
below
to the well-
known Coptic words, gp<M "above," and ecHT "below."
hieroglyphic form of
the
name
determinative either a stone, ma
'Vj or
,
Kj
(y
& \A
,
(\
I
)
Ho >£_j)
or
U,
Set,
;
,
or
"
;
,
The
has for
its
or the figure of an animal,
the former of these indicates
that the god was the personification of the stony or desert land and
the regions of death, but the signification of the latter
is
not so
easy to understand because the animal has not yet been identified.
The pictures
of the animal
of Set represent
which was supposed to be the incarnation
with a head something like that of a camel,
it
with curious, pricked ears, and a straight
tail,
bifurcated at the
In the absence of any facts on the subject
end.
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
and that owing
generally,
slain
was
hostile to
man, and wicked
to his evil reputation
he was hunted and
his disposition
with such diligence that he became extinct in comparatively
early times.
The region
in
which the Set animal lived appears to have
been situated in the South, and the god Set became, in consequence,
the god of the South, just as Heru-ur became the god of the
North, and as such he assisted at the coronation ceremonies of
kings.
Thus a
relief
2
at
Thebes represents Horus and Set standing
one on each side of Seti L, and each god
1
Beliijiou, p.
702.
-
is
pouring out a libation
Lanzoue, Dizionario,
pi.
375.
SET
244
of "
life "
AND HORUS
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
Horus
the South and the North upon the head of Rameses II.
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
Amen
like the
Ra, and I will give thee
in his character of giver of
notched palm branch,
:P,
Disk
all life,
'
(\\
)
[on the head of]
and strength, and health
"
;
each god holds in his hand the
life
symbol of " years," which
rests
upon a
and Q, the emblem of the Sun's path in the heavens
frog, *vN,
and of eternity.
Thothmes
III.
In yet another scene
the use of the
bow
2
Set was the god of the
find
Set teaching
in connexion with the
the goddess Neith, whilst Horus instructs
weapon, which appears to be a
we
him how
emblem
of
to wield some
According to Dr. Brugsch, 3
staff.
downward motion
of the sun in the lower
hemisphere, in a southerly direction, and for this reason he was the
summer and since the days
summer solstice, it was declared that
source of the destructive heat of
began to diminish
after the
;
he stole the light from Horus or Ra, and he was held to be the
cause of
the
all
therefrom.
The
evil,
both physical and moral, which resulted
light
which Thoth brought with the new moon
was withdrawn by Set
as soon as
it
was possible
for
him
to obtain
power over that luminary, and he was, naturally, thought to be the
cause of clouds, mist, rain, thunder and lightning, hurricanes and
storms, earthquakes and eclipses, and in short of every thing which
tended to reverse the ordinary course of nature and of law and
From
order.
sin
and
a moral point of view he was the personification of
evil.
The mythological and
many
religious texts of all periods contain
allusions to the fight which Set
more than one version of the narrative
waged against Horus, and
is
known.
In the
first
and
simplest form the story merely records the natural opposition of
Night to Day, and the two Combatant gods were
Heru-ur, or Horus the Elder, and Set. In its second form the
Day
to Night, or
two Combatant gods are Ra and
1
Lanzone, Dizionario,
pi.
374.
2
Set,
and the chief object of the
Ibid., pi. 376.
3
Religion, p. 703.
AND HORUS
SET
prevent
latter is to
Ra from appearing
245
in the East daily.
The
form which Set assumed on these occasions was that of a monster
and he took with him
serpent,
a large
helpers
as
small serpents and noxious creatures of various kinds.
of the serpent
was Apep, TTl ibM
which
is
called
Rerek, <=> |®j[_
series
of serpent monsters he
or Afiapef,
,
preserved in Coptic under the form
,
and
since he
had
was
as
and Ra,
his
j\
a
J^ J^_
identified with a long
many names
as Ra.
The
mist, rain, darkness,
opponent, was armed with the burning and
destroying heat of the sun, and the darts and spears of light.
result of the fight
,
but he was also
<mt<juc|>,
weapons with which Apep fought were cloud,
etc.,
number of
The name
was always the same
Apep was
;
shrivelled
The
and
burnt up by Ra, but he was able to renew himself daily, and
end of each night he collected
at the
against
Ra with unabated
his fiends,
and waged war
In the third form of the story
vigour.
the Combatant gods are Osiris and Set, and we have already seen
how Set slew his brother and persecuted his widow and child, and
how he escaped punishment because Osiris had, at the time of his
In the fourth form of the story
death, none to avenge his cause.
the Combatant gods are Horus, the son of Osiris and
and the avowed intention of Horus
is
to slay
him
Isis,
and
Set,
that slew his
father Osiris.
The two gods fought
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
and loosed
his
bonds and
son of Osiris and
Isis,
set
and
Isis
him
Set,
taken pity upon her brother
free.
The
fight
between Horus,
had a very important bearing on
was attached the moral idea of
the victory of Good over Evil, and the deceased was believed to
conquer Set even as Osiris had done. Thus in the Book of the Dead
the destinies of the dead, for to
(ix. 3),
it
he says, " I have come, I have seen
" I have stabbed the heart of Suti
xviii.H 1
ff.,
we may
" (i.e.,
my
Set)
divine father Osiris.
;
and from Chapter
see that although the fiends of Set changed
themselves into wild beasts on the night of the breaking and
turning up of the earth in Tattu, Osiris, by the help of Thoth,
slew them, and mixed their blood
with the sods.
In Chapter
,
SET-TYPHON
246
we find the deceased praying that Thoth will come to him,
and will by means of his words of power loose the bandages wherewith Set has fettered his mouth and in Chapter xxxix. 15, we find
him declaring that he is Set who " letteth loose the storm-clouds
xxiii. 2,
;
" and the thunder in the horizon of heaven, even as doth the god
(^ J ^ ^ *—
" Netcheb-ab-f,
called both Hai,
i.e.,
iL
[Tl
^
N\
)
Elsewhere
•
ancl
,
Am-aau,
"Eater of the Ass," and he
the
abominable both to Osiris and
^F lb^ ®
H
Q P
a
the god
to
^ ~^
^
is
1^1
declared to be a being
-^ ss re ferre(l *° nere
^ ne
5
is
Apep
(xl. 1 ff.)
is
^^ ^
Haas,
Ra
°f course,
>
;
or
,
the
Ass was regarded in one aspect as a solar animal because of his
On the other hand, certain passages prove that
great virility.
even in the XVIIIth Dynasty Set was regarded as a god who was
friendly towards the deceased, for we read (xvii. 131), "Tern hath
" built thy house,
Shu and Tefnut have founded thy habitation; lo
"drugs are brought, and Horus purifieth and Set strengthened,
" and Set purifieth and Horus strengthened."
In the Chapter of
!
the deification of members, the backbone of the deceased
with the backbone of Set
says (I.b 2) " Suti and the
"
my
my
neck and
and elsewhere the deceased
company of the gods have joined together
past
is
;
may
nothing happen to break them
in Chapter lxxxvi. 6, the deceased says, " Set, son
But
under the
of Nut, [lieth]
and elsewhere
12),
identified
back strongly, and they are even as they were
" in the time that
" apart."
(xlii.
is
(cviii. 8),
" of iron in him,"
and
to
which he had made
fetters
he
is
said
for
me;"
"to depart, having the harpoon
have thrown up everything which he had
eaten and to have been put in a place of restraint.
A
us that
Typhon was
Be hide
Osiride (§ 62), informs
called Seth, and Bebo, and Smy, " all of them
statement in Plutarch's
et
words of one common import, and expressing certain violent and
" forcible restraint and withholding, as likewise contrariety and
"
" subversion
" load-stone
" iron
is,
siderable
;
we
moreover, informed by Manetho that the
by the Egyptians
is
the
are,
'
bone of Typho.'
interest,
for
it
called the
"
makes
'
bone of Horus,'
This information
the
identity
of
is
as
of con-
Set
and
SET
Typhon
1
certain,
and
associates of Set
determinative
is,
of course, Set,
jj
J^^^^^Baba, and Smy
Smai, the well-known Egyptian
The
247
moreover, supported by the evidence of
it is,
The name Seth
the inscriptions.
the Egyptian
AND BABA
—
s
name
is
for Set as the
were called Smaiu,
T lb.
is
Arch-Fiend.
i
"
Bebo
J^i)^,
(10
shows that the idea of " violence
a,
;
,
and the
was implied
was connected with Set or Typhon
2
in which
is quite clear from the passage quoted by Dr. Brugsch
Thoth is said to have obtained from Set the knife with which he
in
That iron
the name.
cut up the bull.
has been said above that the serpent and the Set animal
It
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
figured
3
by Lanzone the god
<x=>
strength,"
f^f]
^—°,
is
and
is
called
divinity.
In the example
"mighty-one of two-fold
accompanied by Nephthys, who
wears upon her head a pair of horns and a disk.
Now,
the personification of the powers of darkness, and of
the forces of the waters which were
order, a
number
as Set
was
and of
evil,
supposed to resist light
and
of beasts which dwelt in the waters, or at least
partly on land and partly in the water, were regarded as symbols
of
him and
as beings wherein
he took up his habitation.
these were the serpent Apep, the fabulous beast,
which was a species of antelope with a
bird's
Among
Akhekh, T"
head surmounted by
three uraei, and a pair of wings, the hippopotamus, the crocodile,
the pig, the turtle, the ass, etc.
These animals were, however, not
the only ones which were regarded as types of
Set, for as Dr.
Brugsch has rightly observed, every creature which was snared or
caught in the waters or hunted in the desert, was treated as an
incarnation of Set
;
and animals with red, or reddish-brown
or skins, and even red-haired
1
Tawfan,
whirlwind,"
2
qUjId, or yVi^L,
etc.,
men were supposed
to be especially
the Arabic word for "storm, deluge, inundation,
appears to be derived from the
Religion, p. 707.
bail-
3
name Typhon.
Dizionario, pi. 377.
SET-ANIMALS
248
under the influence of
were used by
man
other animals,
gods, and
"
Set.
On
in the chase,
the other hand, the animals which
e.g., lions, cats, etc.,
according
dogs, cheetas,
i.e.,
were held to be sacred to the
(De hide,
Plutarch
to
and certain
etc.,
§
" the
72),
gods,
through a dread of Typho, metamorphosed themselves into these
" animals, concealing themselves as
" the bodies of ibises, dogs
were from
it
The
and hawks."
purpose in
his
sacrifice of certain
animals associated with Set played a prominent part in the ritual
of the
Egyptian
when
Set's
to be the greatest earnest attempts
were
religion,
influence
was supposed
regularly
made
and
to propitiate
at the seasons of the year
him by means
of offerings.
Thus in order to drive away Set from attacking the full moon
of the month Pachons an antelope was sacrificed, and a black pig
was hacked in pieces upon an altar made of sand, which was built
on the bank of the river. On the twenty-sixth day of the month
Choiak, which was the time of the winter
solstice,
and a model of the serpent-fiend was hewn
an
ass
in pieces.
was
On
slain,
the
first
day of Mesore, which was the day of the great festival of Heru
Behutet, large numbers of birds and fish were caught, and those
which were considered
upon with the
feet,
to be of a
you
members
shall be
shall be
hacked asunder, and each
consume the other thus doth Ra triumph over all his
and thus doth Heru-Behutet, the great god, the lord of
shall
" enemies,
Ye
this cried out, "
and those who did
" cut in pieces, and your
" of
Typhonic character were stamped
;
" heaven, triumph over all his enemies."
On such occasions, we learn
1
were shaken in the temples,
from Plutarch {Be hide,
§ 63), sistra
" for, say they, the sound of these Sistra averts and drives
"
Typho
1
;
meaning hereby, that
The sistrum
is
as corruption clogs
thus described by Plutarch
:
away
and puts a
— " 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
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.
" generation
;
" Moreover, upon the upper part of the convex surface of the sistrum is carved the
" effigies of a Cat with a human visage, as on the lower edge of it, under those
" moving chords, is engraved on the one side the face of Isis, and on the other that
" of Nephthys," etc.
KINGDOM OF SET
249
" stop to the regular course of nature, so generation,
" of motion, loosens
and restores
again,
it
it
by the means
to its former vigour."
of Set was supposed to be placed in the northern
The kingdom
abode was one of the stars which formed the constellaa
tion of Khepesh,
-j), or the "Thigh," which has been
and
sky,
his
,
identified with the
made use
of Osiris,
Great Bear, and
it
was from
this region that
he
of his baleful influence to thwart the beneficent designs
c
whose abode was Sah or Orion, and of
was Sept, or
A
Sothis.
consideration will
little
whose home
show that the
Isis,
northern sky was the natural domain of Set, for viewed from the
Upper Egypt the north was
standpoint of an Egyptian in
rightly
considered to be the place of darkness, cold, mist, and rain, each of
which was an attribute of Set
the
Hebrews
and we may note
in passing that
name which
Sephon, a
sphere,
;
called the region of darkness, or the winter hemi-
appears to be connected beyond
a doubt with Saphon, "North."
The
chief opponent
of Set
was
the hippopotamus goddess Reret,
<=> jk
?
who was
believed to keep
power of darkness securely
The seven stars of the Great Bear.
fettered by a chain
this goddess
is usually represented with the arms and hands of a woman which
are attached to the body of a hippopotamus, and in each she holds
this
;
Her temple was
a knife.
called
Q
Het-Khaat,
n
duty of the goddess was to keep in restraint the
Set and to
taui,
make
whom
way
it
that Set was accompanied
;
the texts,
was nothing but a form of
a passage in the Booh of the Dead
The
Heru-sma-
in the sky for the birth of
clear that Reret
.
evil influence of
Dr. Brugsch identified with the spring sun
however, make
From
clear a
Q
(xvii. 89)
we
Isis.
learn
by the four children of Horus, Mestha,
Hapi, Tuamutef, and Qebhsennuf,
who were
said to be
"behind
the Thigh in the northern sky," and were believed to take part in
curbing the evil deeds of Set.
four
Af
gods,
^
9, rj)
llll ?
"
They may be
who
identified with the
are the four gods of the Followers
,
SUTEKH
SET, NUBTI,
250
(/WWVA
nn ^L-j
" warrior," and
Ra, that
H
^
with the Akhemu-seku,
and
North,
are quoted
details
Thigh of Set,"
times
it
with
the
four
is
is
a mighty
it
is
| ~J~
®
(1
i
i
Meskheti,
the
of
stars
—*— | ^T^
In the text from which these
c^-, or Great Bear.
<\\
who
) ,
was»their duty to be with the sailors of the Boat of
to say,
is
the
of
it
\
said definitely that the " Meskheti
^ c^
°
^
™™
In
*
early
tolerably certain that the worship of Set
is
the
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
He had, of course,
to show the greatest detestation for him.
always been connected with
evil,
but
it
appears that the popularity
of his cult suffered greatly at this period because he
was associated
with the occupation of Northern Egypt by the Hyksos, who
identified
him with
At Kom Ombo
certain Semitic, Syrian gods.
and in the south of Egypt a common name of Set was Nubti,
r 55 ^
J
^ 3-J
>
/!
or Set-Nubti,
kl f^H J ^ © and
,
as
such he
is
body and two heads, one being that
of a hawk, and the other that of the remarkable animal which was
the symbol of the god. 2 In the North and South of Egypt Set was
usually represented with one
both Nubti and Sutekh, 1
called
there
is
in the
b#3,
%J^
°r
>
^^^ ^
ancl
no doubt whatsoever that he was endowed by the peoples
Delta with
all
the attributes of the Semitic god Baal,
whose name appears in Egyptian under the form Bar, or
That the name of Bar was common in Egypt, at
among
settlers
from Syria,
is
proved by
its
<==
^j
name
_£as
c
Ba'al
— ^k
^>
^
^e
last
Ram, DT^JB. 8
1
Brugsch, Thesaurus,
2
See Lanzone, op.
3
See
M
tiller,
p.
all
events
occurrence in proper
> aa^vx va\ vfo
n
'
^
anc[ Bari-Eumau,
being the equivalent of the Semitic
In Middle Egypt the centre of the
122
cit., pi.
;
Religion, p. 712.
378.
Asien mid Europa,
p.
309
;
Recueil, torn.
xii.
17.
FIGURES OF SET
251
worship of Set was at Sept-Mert-et, tfff
commonly known
his
as
^^5?
,
which
is
Oxyrhynchus, 1 and other prominent places of
worship were one of the Oases,
and Unnu,
^
Hermopolis.
^
,
and Sennu, I 9
@>
In the Delta the centre of his
worship was the famous city Het-uart,
or
where the
Avaris,
Hyksos king Apepa made him to be the greatest of all the gods of
his dominions, and at one time Set was to all intents and purposes
the national god of the Delta.
In the narratives of their prowess in battle which kings caused
to be inscribed on stelae and on the walls of their temples, they
Bar in the
Under the XVIIIth
attacks which they made upon their foes.
Dynasty we hear little of Set, for Amen, the god of the Upper
delighted to have
it
stated that they were as terrible as
Country, had the pre-eminence, but the cult of Set appears to
XlXth Dynasty, for the second kingafter the name of the god, and this king
have been revived under the
thereof called himself Seti,
caused bas-reliefs to be set up in his temples wherein Set
is
sented in the act of performing the coronation ceremonies.
this
god,
Dynasty
i.e.,
Ave
Seti
have another king
II.,
of Set appears in
Menephthah, but
no cartouche, and
To the XXth Dynasty
called after the
of the
that period the figure
after
his evil reputation increased.
probably belongs
bronze figure of Set in the British
name
repre-
Under
the
Museum
very interesting
(No. 18,191), which
and was originally plated with gold the
god stands upright and wears the double crown of the South and
When found the figure was bent double,
the North and a uraeus.
was worn
as a pendant,
;
was made
by violence, probably by
someone who detested the god, but the body has been straightened
out and it is now possible to examine the head of the Set animal,
Another interestingwhich in this specimen is finely shaped.
this,
figure of Set is No. 22,897, which is of good workmanship
like the preceding, was also gilded and worn as a pendant.
Belonging to a much later period we have the small wooden
a position which
it
to take
;
figure of the Set animal
1
(No. 30,460), and the upper part of
Brugsch, Diet. Grog.,
p.
275.
a
SET
252
AND THE
ASS
two-headed bronze figure of Amen-Heru-pa-khart (No. 16,228).
The former stands on a pedestal on which is a sepulchral inscription, addressed to Set, "the great god, lord of heaven," who is
asked to give "life, strength, and health" to him that had it made;
and the latter represents Amen under the form of a ram-headed
man, who wears on his head the plumes of Shu, the disk of Ra,
and a uraeus, and the head of Set, with characteristic ears. The
above four figures are when taken together of great
interest, and,
have been acquired by the Trustees of the British
as they
all
Museum
since Signor
Lanzone issued the
last part of his Dizionario,
they form a valuable addition to the examples registered by
him
in
it.
The
ideas
which were held by the Egyptians about Set
times are well illustrated by the
late
Plutarch (De Iside, § 30),
who
says that
following
" contempt, and do all they can to vilify
extract from
many
evident from
it is
their rites and ceremonies " that they hold
him
of
in the greatest
Hence
and affront him.
"their ignominious treatment of those persons,
in the
whom
from the
" redness of their complexions they imagine to bear a resemblance
" to
him
;
and hence likewise
" of throwing an Ass
down
is
derived the custom of the Coptites
a precipice
;
because
it
is
usually of
Nay, the inhabitants of Busiris and Lycopolis
make any
"this colour.
" carry their detestation of this animal so far, as never to
" use of trumpets, because of the similitude between their sound
"
and the braying of the ass. In a word, this animal is in general
" regarded by them as unclean and impure, merely on account of
" the resemblance which they conceive
" consequence
it
bears to
Typho
;
and
in
of this notion, those cakes which they offer with
" their sacrifices during the last
two months Paiini and Phaophi,
" have the impression of an Ass bound stamped upon them.
For
" the same reason likewise, when they sacrifice to the Sun, they
" strictly enjoyn
all
those
who approach
to
" neither to
wear any gold about them, nor
"
It
any
ass.
is
moreover evident, say they, that even the
" Pythagoreans looked
" order of
" even
Demons,
number
worship the God,
to give provender to
as,
upon Typho
to have been of the rank or
according to them,
fifty-six.'
For
as
'
he was produced in the
the power
of the Triangle
is
AND THE
SET
" expressive
" of the
"
is
253
Bacchus,
Pluto,
and Mars, the
Square of Rhea, Venus, Ceres, Vesta, and Juno
Dodecagon
of Jupiter
so, as Ave
;
others above-mentioned
the
all
" system are looked
manner must
upon
as so
this latter
many
;
Eudoxus
Typho as
are informed by
the figure of 56 angles expressive of the nature of
" therefore
"
nature of
the
of
" properties of the
ASS
Pythagorean
the
in
:
Genii or Demons, so in like
be regarded by them.
'Tis
from
this
" persuasion likewise of the red complexion of Typho, that the
" Egyptians
"
what
make
use of no other bullocks in their sacrifice but
" this respect, that
" in the beast,
"
For
Nay, so extremely curious are they in
are of this colour.
'tis
'tis
if
there be so
sufficient to
much
render
their opinion, that sacrifices
as one black or white hair
it
improper for
this service.
ought not to be made of such
" things as are in themselves agreeable and well-pleasing to the
" Gods, but, on the contrary, rather of such creatures wherein the
" souls of
" course
wicked and unjust
men have been
confined during the
Hence sprang that custom,
by them, of pronouncing a solemn
curse upon the head of the beast which was to be offered in
sacrifice, and afterwards of cutting it off and throwing it into the
of
their
transmigration.
" which was formerly observed
"
"
" Nile, though
" therefore
is
now they
dispose of
it
to foreigners.
No
bullock
permitted to be offered to the Gods, which has not
" the seal of the Sphragistae first stamped
upon
" priests peculiarly set apart for this purpose,
from whence likewise
" they derive their name.
'"a man upon
it,
an order of
Their impress, according to Castor,
his knees with his
" sword pointed at his throat.'
is
hands tied behind him and a
Nor
is it
from his colour only that
"they maintain a resemblance between the Ass and Typho, but
" from the stupidity likewise and sensuality of his disposition
" agreeably to
"
Ochus than
this notion,
to
;
and
having a more particular hatred to
any other of the Persian monarchs who reigned
" over them, looking
upon him as an exsecrable and abominable
him the nick-name of the Ass, which drew the
" following reply from that prince,
But this ass shall dine upon
" your ox.' and accordingly he slew the Apis
this story is thus
"related by Dino.
Now as to those who pretend that Typho
" escaped out of the battle upon an Ass after a flight of seven days,
" wretch, they gave
'
:
NEPHTHYS
254
had got into a place of security, he begat two
and Judaeus, 'tis obvious from the very face
that their design is to give an air of fable to
" and that, after he
" sons, Hierosolymus
" of the relation,
" [what] the Jewish history [relates] of the flight of Moses out of
" Egypt, and of the settlement of the
"Judaea" (Squire's Translation).
As a proof of the correctness
Jews about Hierusalem and
of Plutarch's statements
mentioned the figure of Set, which
is
may
be
reproduced from a Demotic
1
papyrus at Leyden by Signor Lanzone, and which represents the
srod as
man,
having the head of an ass
is
inscribed the
Set was the opponent
Osiris
and
his son
Egyptian history
name
first of
which
his breast,
We
CH-9-.
have
now
seen
is
that of a
how
the god
Heru-ur, then of Ra, andfi nally of
Horus, and that during the long period of
changed according to the various
his attributes
modifications which took place
in the
on
;
in the beliefs concerning this
god
minds of the Egyptians, and that from being a power of
nature, the darkness, he became the symbol
both physical and moral
evil.
We
female counterpart of Set, that
and personification of
have now to consider briefly the
is
to say the goddess
Nephthys,
and to describe the part which she played in the Great Company
of the gods of Heliopolis.
Nebt-het
YGc^J'
or
TKSv
Nephthys
'
Nebt-het, or Nephthys, was the daughter of Seb and Nut,
and the sister of Osiris, and Isis, and Set, and the wife of Set, and
Anpu, or Anubis, either by Osiris or Set. The
name
" means the " lady of the house," but by the word
"house" we must understand that portion of the sky which was
the mother of
" Nebt-het
supposed to form the abode of the Sun-god Horus
in fact
;
"het"
name of Nebt-het is used in exactly the same sense as " het "
the name "Het-Hert," or Hathor, i.e., the "house of Horus."
in the
in
In the
earliest times
Nephthys was regarded
as the female counter-
part of Set, and she was always associated with
1
Dizionario,
pi.
378.
him
;
nevertheless
The Goddess NEBT-HET (Nephthys).
NEPHTHVS
255
she always appears as the faithful sister and friend of
helps the
widowed goddess
In the Pyramid Texts she appears
the deceased, and she maintains that character
of
friend
as a
and
to collect the scattered limbs of Osiris
to reconstitute his body.
and
Isis,
throughout every Recension of the Booh of the Dead ; indeed, she
seems to perform for him what as a nature goddess she did for the
gods in primeval times when she fashioned the " body
"
Company
Nebkhat, (i?=§
The goddess
and when
Gods,"
the
of
J)
1
j
i.e.,
"
Lady
of the
represented in the form of a
is
titles are,
is
only
,
name
[of the Gods]."
woman who wears upon
her head a pair of horns and a disk which
symbol of her name, TT or the symbol
body
of the
"
the
obtained
she
surmounted by the
;
[J
and her commonest
" 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
within An,"
„~©,
<===>
The
etc.
Qj ^
Hebet.
t=t
who
liveth
chief centres of her worship were
Senu
lands," " sister of the god, the creative goddess
T^^©,
(Behbit),
Per-mert, lz^u <=>,
Re-nefert,
Het-sekhem, Het-Khas, Ta-kehset, and Diospolites.
In the vignettes of the Theban Recension of the Booh of the
Ave find Nephthys playing a prominent part in connexion
Dead
with
Isis,
forward.
whose
efforts it
seems to be her duty to second and to
She stands in the shrine behind
Osiris
when
the hearts
of the dead are weighed in the Great Scales in the presence of the
seen kneeling on fw"}, by the side of the Tet, from
which the disk of the Sun is thrust upwards by the " living Ra,"
god; she
*-^H
,
with
is
at sunrise
Osiris,
;
she
Isis,
is
one of the " great sovereign chiefs in Tettu,"
and Heru-netch-hra-f
head of the bier of Osiris and
which she makes
" Osiris.
I
;
him
assists
and she kneels
to arise.
(Chap. cli.A), she says, " I go
have come that I
may
In the address
round about behind
protect thee, and
my
" which protecteth shall be behind thee for ever and ever.
"
Ra hearkeneth unto thy
1
cry
;
thou,
son of Hathor, art
See Aeg. Zeitschn'ft, 1864,
p. G5.
at the
strength
The god
made to
NEPHTHYS
256
"triumph, thy head
" thou shalt be
was
<!=>
believed
5
much
a
made
title of
§0
to rise
'
f
*
,e "'
"
up
Like
in peace."
magical
possess
to
1^ ^
LJ
never be taken away from thee, and
shall
m io n ty
powers,
Isis,
and
Nephthys
Urt-hekau,
one °f words of power," was as
the goddess as of her husband, Set-Nubti, the
great one of two-fold strength, ^=>
Nephthys also, like
T\f}^
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
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
beneficent acts in connection with
form of a
cat.
From Plutarch's treatise on Isis and Osiris we may gather
many curious facts about the Egyptian beliefs concerning
Thus he
Nephthys.
tells
us (§38) that the Egyptians call the
" extreme limits of their country, their confines and sea-shores,
"
Nephthys (and sometimes Teleute, a name expressly signifying
" the end of anything),
" to
Typho.
" very great,
Now
whom
they suppose likewise to be married
as the overflowings of the Nile are sometimes
and extend even to the remotest boundaries of the
" land, this gave occasion to that part of the story, which regards
1
Nephthys was born on the
last of
the
five
epagomenal days.
s
NEPHTHYS
257
" the secret commerce between Osiris and Nephthys
and as the
" natural consequence of so great an inundation would be perceived
;
"
by the springing up of plants in those parts of the country, which
" were formerly barren, hence they supposed, that Typho was first
"
made acquainted with
"
means of a Mellilot-garland which fell from the head of Osiris
commerce with his wife, and afterwards left behind
the injury which had been clone his bed by
" during his
"
him
and thus, they
;
say,
may
the legitimacy of Orus the son of
" Isis be accounted for, as likewise
"
who was born
"
it
the spuriousness
of Anubis,
So again, when they
of jNTephthys.
that
tell us,
appears from the tables of the successions of their ancient
" kings, that
Nephthys was married to Typho, and that she was
" first barren, if this indeed
" mortal
woman, but
is
at
to be understood, not as spoken of a
of a goddess, then
is
there design to insinuate
" the utter infertility of the extreme parts of their land, occasioned
" by the hardness of the soil and its solidity."
Plutarch tells us,
moreover, that " on the upper part of the convex surface of the
" sistrum
is
carved the
" the lower edge of
it,
effigies of
of Isis
face
Isis,
moon,
" the
its
represents
variety
peculiar
"it a proper
Generation, and that of Nephthys
of
colours,
its
" this creature, that
it
of
that
Cat denotes the
that the
activity
circumstances which attend
emblem
visage, as on
is engraved on
and on the other that of Nephthys."
Corruption, and Plutarch says (§ 63)
"
human
under those moving chords,
" the one side the face of
The
a Cat with a
body.
the
in
its
For
and
night,
fecundity making
it
reported of
is
at first brings forth one, then two, after-
"
wards three, and so goes on adding one to each former birth
"
it
comes to seven
" corresponding as
;
it
were to the several degrees of
" appear during one of the moon's revolutions.
" perhaps
may appear
light,
it
"
and to grow larger upon the
it,
yet
be depended upon that the pupills of her eyes seem to
full of
upon
this
Cat
" designed to denote that the changes of the
" by understanding and wisdom."
II
—
this
may
fill
up
the moon, and to decrease
" again and diminish in their brightness
human countenance with which
all,
which
But though
to carry the air of fiction with
"
" the
till
so that she brings forth twenty-eight in
its
warning
is
moon
—
as to
carved, this
is
are regulated
NEPHTHYS
258
From
the above paragraphs
personification of darkness
and of
it is
all
clear that
Nephthys
that belongs to
it,
is
the
and that her
She was
attributes were rather of a passive than active character.
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
Set,
and
in all the important matters
Horus and
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
represents that which
is
is
and we
invisible,
the day and Nephthys as the night.
Isis
visible, whilst
may
Nephthys
even regard
Isis as
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
We have, unfortunately, no means of knowing
life and death.
what the primitive conception of the attributes of Nephthys was,
1
but
it is
most improbable that
included any of» the views on the
it
Nephthys is not
subject which were current in Plutarch's time.
a goddess with well-defined characteristics, but she may, generally
speaking, be described as the goddess of the death which
In the Book of the Dead (Chap.
eternal.
is
made
" forth
;
am
to say,
" I
may
two plumes be
his
answer to the question, "
the god
Who
Amsu
set
then
is
not
xvii. 30), the deceased
(or,
upon
Min) in
my
is this ? "
his
coming
head for me."
In
the text goes on to
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
say, "
" 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
" eyes are the two plumes which
Tern, or (as others say), his
are
upon
two
his head."
This passage proves that Nephthys, although a goddess of
death,
was associated with the coming
into existence of the
which springs from death, and that she was,
counterpart of Amsu, the ithyphallic god,
1
Religion, p. 735.
life
like Isis, a female
who was at once
the type
—
;
NEPHTHYS AND
ISIS
259
and reproduction, and regeneration. Isis and Nephthys
prepared the funeral bed for their brother Osiris, and together they
of virility,
made the swathings wherewith
they assisted at the rising of
earth for the
and
first
body was swathed after death
the Sun-god when he rose upon this
his
time, they assisted at the resurrection of Osiris,
similarly, in all ages, they together aided the deceased to rise to
new
by means of the words which they chanted over his bier.
In late dynastic times there grew up a class of literature which
is now represented by such works as the " Book of Respirations,"
the " Lamentations of Isis and Nephthys," the " Festival Songs
the
life
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
by two priestesses who were virgins and who were ceremonially
to all those
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
hands on the arm of one of them was to be a fillet
in their
;
inscribed " to Isis," and on the
"to Nephthys."
inscribed
arm
On
of the other was to be a
five
fillet
days during the month of
December these women took their places in the temple of Abydos
by the kher heb, or precentor, they sang a series
and, assisted
of groups
specimens
of verses
" Hail, lord Osiris.
'lord Osiris.
'
1
the god,
to
which the following are
Hail, lord Osiris.
Hail, beautiful boy,
way, for we see thee not.
temple,
of
:
and draw nigh
come
Hail, lord Osiris.
Hail, beautiful
after
Hail,
to thy temple straight-
boy, come to thy
thy departure from
us.
Hail,
who leadest along the hour, who increasest except
Thou art the exalted image of thy father Tenen,
thou art the hidden essence who comest forth from Atmu.
thou lord, how much greater art thou than thy
'thou lord,
father,
thou eldest son of thy mother's Avomb. Come thou
back again to us with that which belongeth unto thee, and we
'
beautiful boy,
'
at his season.
'
'
'
embrace thee
'
will
'
and greatly loved
'
thou lord of
love.
;
thou beautiful
depart not thou from us,
face,
thou image of Tenen, thou
Come thou
'our lord, and the two
in peace,
sisters will join
and
let
virile one,
us see thee,
thy limbs together, and
NEPHTHYS AND
260
ISIS
" thou shalt feel no pain, and they shall put an end unto all that
"hath
even as
afflicted thee,
who comest
" Prince,
" primeval matter.
" forms.
if it
had never been
forth from the
womb.
Hail,
Hail, Eldest son of
Lord of multitudes of aspects and created
Hail, Lord of time,
Hail,
Hail, Circle of gold in the temples.
" and Bestower of years.
Hail,
Lord of
" Lord of millions and myriads.
" rising and setting.
Hail, thou
" case.
Hail, thou
Lord
life
who
Hail, thou
who makest
of terror, thou
Hail,
for all eternity.
shinest both in
throats to be in good
mighty one of trembling.
" Hail, lord of multitudes of aspects, both male
" thou
who
and female. Hail,
crowned with the White Crown, thou lord of the
art
"Urerer Crown. Hail, thou holy Babe of Heru-hekennu. Hail,
"thou son of Ra, who sittest in the Boat of Millions of Years.
" Hail, thou Guide of rest, come thou to thy hidden places.
Hail,
" thou
lord
" heart
is
" of joy,
come
still,
come
" thy temple.
Hail, thou whose
self-produced.
art
Hail, thou
to thy city.
who
causest cries
Hail, thou beloved one of the gods
to thy city.
" and goddesses.
" offerings.
who
of fear,
who dippest thyself [in Nu], come to
thou who art in the Tuat, come thou to thy
Hail, thou
Hail,
Hail, thou holy flower of the Great House.
Hail,
bringest the holy cordage of the Sekti Boat.
Hail,
"thou Lord of the Hennu Boat, who renewest thy youth
in the
" thou
il
who
secret
.
.
.
Hail, thou
place.
" thou holy Judge
" hidden one,
" shine
who
(?)
of the South
art
upon him that
" Disk.
"henen.
" Thebes,
known
is
Hail, lord of the
Hail,
Perfect
to
Soul
in
Neter-khert.
and of the North.
mankind.
Hail, thou
who
show him
Hail, thou
the Tuat and dost
in
Hail,
dost
the
Atef Crown, thou mighty one in Suten-
mighty one of
Hail, thou
terror.
who dost flourish for ever.
who art diademed with the moon.
.
.
.
who
risest in
Hail, thou living Soul
" of Osiris,
" hidest thy body in the great coffin at Heliopolis."
Hail, thou
who
261
(
)
CHAPTER XV
ANPU (jTTM, OR ANUBIS
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
The animal which was at once the type and
jackal, and this fact seems to prove
primitive times Anubis was merely the jackal god, and
was the son of Ra.
symbol of the god was the
that in
that he
was associated with the dead because the jackal was
His worship
generally seen prowling about the tombs.
ancient,
cult
and there
was general in Egypt
Eye
;
it
is
(line 70)
is
very
earliest times his
probable that
In the text of Unas
that of Osiris.
the
no doubt that even in the
is
he
it
is
older than
associated with
is
of Horus, and his duty as the guide of the dead in the
Underworld on
their
remote period when
way
to Osiris
well denned, even at the
was
this composition
was written,
for
we
read,
"
Unas standeth with the Spirits, get thee onwards, Anubis, into
Amenti (the Underworld), onwards, onwards to Osiris." In the
lines that follow we see that Anubis is mentioned in connexion
"
From
with Horus, Set, Thoth, Sep, and Khent-an-maati.
passage of the same text
we
find (line
207
ff.)
another
that the hand, and
arms, and belly, and legs of the deceased are identified with Temu,
but his face
The
is
said to be in the
localities
in
Abt, the Papyrus
<
which Anubis was
Swamps,
=>
7
<ffffc®>
form of that of Anubis,
Heru-ti,
(1
c^
^'^~^©,
S
specially
^
ieeei
,
Ta-hetchet,
^
^a
v<
worshipped
Sep,
=
.
are
"^C, Re-au,
^j[@,
Saiut,
ANUBIS AND OSIRIS
262
-— 1^%v
polis),
1
(111
^T
Sekhem,
(Lycopolis),
~^|\ 1^©
In the Theban Recension of the Book of the
etc.
plays some very prominent parts, the most important of
those which are connected with the
of the deceased.
Tradition
(Leto-
Dead he
being
all
judgment and the embalming
embalmed the
declared that Anubis
body of Osiris, and that he swathed it in the linen swathings which
were woven by Isis and Nephthys for their brother and it was
believed that his work was so thoroughly well performed under
the direction of Horus and Isis and Nephthys, that it resisted the
;
influences of time and
Procession the
decay.
mummy is
In the vignette of the Funeral
by Anubis, who stands by the
received
tomb door and in the vignette to Chapter cli. of the
Booh of the Dead the god is seen standing by the side of the
mummy as it lies on its bier, and he lays his protecting hands upon
In the speech which is put into the mouth of Anubis, he says,
it.
"I have come to protect Osiris." In the text of Unas (line 219)
side of the
;
the nose of the deceased
in the xliind
"
My
lips are
identified with the nose of Anubis, but
is
Chapter of the Booh of the Dead the deceased declares,
From
the lips of Anpu."
that in one part of
Egypt
at least
various passages
it is
Anubis was the great god
clear
of the
Underworld, and his rank and importance seem to have been as
(See Chapter
great as those of Osiris.
liii.)
In the Judgment Scene Anubis appears to act for Osiris, with
whom
he
is
intimately connected, for
it
is
he whose duty
it
is
to
examine the tongue of the Great Balance, and to take care that
beam
Company
the
is
exactly horizontal.
Thoth
acts
on behalf of the Great
Anubis not only produces the heart of
the deceased for judgment, but also takes care that the body which
has been committed to his charge shall not be handed over to the
"Eater
of the gods, and
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
vignette of the Chapter in
presenting the heart
itself
1
by grasping his sceptre in the
the Papyrus of Nebseni Anubis is seen
to the deceased, and in the text below
stands
Lanzone, op.
;
cit.,
p. 68.
ANUBIS, the God of the Dead.
DUTIES OF ANUBIS
263
May Anubis make my
thighs firm so that
Nebseni prays, saying, "
may
" I
embalmment
the
-
-I
stand upon them."
C3
J\
i.e.,
,
In allusion to his connexion with
the
of Osiris
god Anubis
" Dweller in the
called
is
Am
chamber of embalmment
Ut,
;
"
as
the watcher in the place of purification wherein rested the chest
containing the remains of Osiris he was called Kiient Sehet,
Y
names
"
i.e.,
as
the
Governor of the Hall of the God
god of the
*^' i,e "
em
of the Booh of the
?
lie
'
wll °
upon
and one of
his
mountain was " Tep-tu-f
funeral
is
"
;
his hil1 -"
In
"
cxlvtn Chapter
tlie
i
" in
the
Dead the deceased
water wherein the god
says, " I
have washed myself
Anpu washed when
" performed the office of
he
had
embalmer and bandager
and elsewhere
the deceased is
Anpu, who is upon his hill,
" hath set thee in order, and he hath fastened for thee thy
"swathings, thy throat is the throat of Anubis (clxxii. 22), and
" thy face is like that of Anubis " (clxxxi. 9).
;
"
told (clxx. 4) that "
The duty of guiding the souls of the dead round about the
Underworld and into the kingdom of Osiris was shared by Anubis
with another god whose type and symbol was a jackal, and whose
name was Ap-uat,
ways
of the
;
^f^^?
" formerly
or
\/?j^^|>
i-
e -' tne
"Opener
Anubis and Ap-uat were considered
two names of one and the same god, but there
reason for holding this view.
is
to be
no longer any
In the vignette to the cxxxviiith
Chapter of the Booh of the Dead we find represented the scene of
setting up the standard which supports the box that held the
On
head of Osiris at Abydos.
a figure of a jackal
jackal
;
and
as
it is
upon
it
each side of
it
are a standard with
and a pylon, on the top of which
lies
a
quite clear from the groups of objects on each
side of the standard that
we
are dealing with symbols either of the
South and the North, or of the East and the West, we are
justified
thinking that one jackal represents Ap-uat and the other
Anubis. Moreover, from the cxlvth Chapter we find that the
xxist Pylon of the House of Osiris was presided over by seven
in
gods,
among whom were Ap-uat and Anpu, and
1
1
as in the xviiith
The others were Tcber or At, Hetep-mes, Mes-sep, Utch-re, and Beq.
ANUBIS
264
Chapter
form of
in the
was a
(F., G.)
distinct
we have both gods mentioned, and each is depicted
a jackal-headed man, we may conclude that each
god of the dead, although their
The
times confused in the texts.
"
identities are
some-
function of each god was to
open the ways," and therefore each might be called Ap-uat, but,
Anubis was the opener of the roads of the North,
and Ap-uat the opener of the roads of the South in fact, Anubis
was the personification of the Summer Solstice, and Ap-uat of the
strictly speaking,
;
Winter Solstice.
Anubis is called
in the texts
to be the son of Osiris,
and was a form of
Sekhem em
and
pet,
is
often said
title Sekhem taui,
When, therefore, we find the
we must understand that they
and Ap-uat bore the
Osiris himself.
two jackals upon sepulchral
stelae,
appear there in their character of openers of the ways of the
deceased in the kingdom of Osiris, and that they assure to the
deceased the services of guides in the northern and southern
parts of heaven
_£
^a
,
;
when they appear with
they symbolize the four quarters of heaven and of earth,
and the four seasons of the
Plutarch reports
44,
(§§
referring to the view that
Isis
was
the two Utchats thus,
61)
the
Avas
of
Anubis
beliefs.
After
subject
some interesting
Anubis
his reputed mother,
On
year.
born of Nephthys, although
he goes on to say, "
By Anubis
they
" understand the horizontal circle, which divides the invisible part
" of the world, which they call Nephthys, from the visible, to which
" they give the
name
of Isis
;
and
as this circle equally touches
"
upon the confines of both light and darkness, it may be looked
common to them both — and from this circumstance arose
" that resemblance, which they imagine between Anubis and the Dog,
" upon as
"
it being observed of this animal, that he is equally watchful as
" well by day as night. In short, the Egyptian Anubis seems to
" be of much the same power and nature as the Grecian Hecate, a
" deity
common both
to the celestial
" again are of opinion that
" denomination of
Kuon
and infernal
Others
meant Time, and that his
much allude to any likeness,
by Anubis
does not so
regions.
is
" which he has to the dog, though this be the general rendering of
" the word, as to that other signification of the term taken from
ANUBIS
" breeding
because Time begets
;
"
them within
"
is
all
265
things out of
it
bearing
self,
womb. But this is one of those
" secret doctrines which are more fully made known to those who
" are initiated into the worship of Anubis. Thus much, however,
were
it
in a
certain, that in ancient times the
" reverence
and honour
" ing the Apis after
"
as
itself,
when no
to the
Egyptians paid the greatest
Dog, though by reason of his devour-
Cambyses had
him and thrown him out,
so much as come near him,
slain
other animal would taste or
rank among the sacred animals which he had
" hitherto possessed."
Referring to Osiris as the " common Reason
" he then lost the
first
" which pervades both the superior and inferior regions of the
"universe," he says that
" sometimes likewise
"
em-Anpu)
;
the
it
is,
moreover,
Hermanubis
first
of these
(i.e.,
called
v\
|\
"Anubis, and
Lil,
names expressing the
" as a proper
it is,
it
has
And
for
relation
" to the superior, as the latter, to the inferior world.
" this reason
Heru-
they sacrifice to him two Cocks, the one white,
emblem
of the purity
and brightness of things above,
" the other of a saffron colour, expressive of that mixture
" variety which
Strictly
member
is
to be
Company
of the Great
matter of fact his place
and of
Osiris,
who
found in those lower regions."
Anubis should be reckoned
speaking,
and
is
as
the last
of the gods of Heliopolis, but as a
usually taken by Horus, the son of
generally completes the
divine paut;
Isis
it
is
probable that the fusion of Horus with Anubis was a political
expedient on the part of the priesthood who, finding no room in
god of the dead,
their system for the old
form of Horus, just
as
they had
identified
him with a
done with his father Set, and
Horus and Anubis
thus became in the new theology a duplicate of the Horus and Set
in the old, and the double god possessed two distinct and opposite
then mingled the attributes of the two
aspects
;
as the guide of
£<xls.
heaven and the leader of souls
to Osiris
he was a beneficent god, but as the personification of death and
decay he was a being
who
From an interesting
Apuleius (Book xi.) we find that
inspired terror.
passage in the "Golden Ass" of
the double character of Anubis was maintained by his votaries in
Rome
even in the second century of our
era,
and
in describing the
ANUBIS
2(56
Procession of Isis
says,
lie
" Deities, condescending to
"
among them
"neck
— that
" Immediately after these
walk npon human
rearing terrifically on
messenger
between
" left
and
and golden
caduceus, in his right waving
the
" branch.
the foremost
high his dog's head and
heaven
" alternately a face black as night,
feet,
came the
aloft
displaying
hell
as the
day
;
in his
the green palm
His steps were closely followed by a cow, raised into
" an upright posture
—the
cow being the fruitful emblem of the
which one of the happy
" Universal Parent, the goddess herself,
"train carried with majestic steps, supported on his shoulders.
"
By
another was borne the coffin containing the sacred things,
" and closely concealing the deep secrets of the holy religion."
This extract shows that even in the second century at
Rome
the principal actors in the old Egyptian Osiris ceremonial were
represented with scrupulous care, and that
The cow was,
were preserved.
symbol of
" the
Isis,
the " sacred things
which contained
"
his
and of
embalmed him.
chief characteristics
of course, nothing less than the
mother of the god," and the
coffin containing
was the symbol of the sarcophagus of Osiris
Before these fitly inarched Anubis in
relics.
and thus we have types of
his two-fold character,
mysteries,
its
who
Isis
revivified him,
Had Apuleius
Osiris
and
his
and of Anubis who
understood the
old
Egyptian
ceremonies connected with the Osiris legend and had he been able
to identify
all
procession, 4ie
the characters
who
passed before him in the
Isis
would probably have seen that Nephthys and Horus
and several other gods of the funeral company of
represented therein.
On
W.
were duly
the alleged connexion of Anubis with
Christ in the Gnostic system the reader
ing work of Mr. C.
Osiris
is
referred to the interest-
King, Gnostics and their Remains, Second
Edition, London, 1887, pp. 230, 279.
;
267
(
)
CHAPTER XVI
CIPPI
OF HORUS
connexion with the god Horus and
IN the
sun and the symbol and
rising
god of
his forms as the
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
Egyptians,
20
ins. to
ins.
who placed them
;
they were used
in their
buried them in the ground to
as"
talismans by the
houses and gardens, and even
protect
themselves
and
their
property from the attacks of noxious beasts, and reptiles, and
In addition to the figures of Horus and of
insects of every kind.
the animals over which he gained the victory, and the sceptres,
emblems,
etc.,
and bases are usually covered
backs, sides,
The
which are sculptured upon cippi of Horus, the
ideas suggested
by the
Avith
magical texts.
figures and the texts are extremely old,
but the grouping and arrangement of them which are found on the
under consideration are not older than the
stelae
it is
doubtful
much
earlier
class of objects
examples of
cippi,
Stele
l
;
it
of
but the largest, and
undoubtedly that which
"
came
into general use very
than the end of the period of the Persian occupation
The various museums
of Egypt.
is
if this
XXVIth Dynasty
was found
is
finest,
contain
several
and most important,
commonly known
in the year
cistern in a Franciscan
Europe
as the " Metternich
1828 during the building of a
monastery in Alexandria, and was pre-
Pasha to Prince Metternich. We are,
fortunately, enabled to date the stele, for the name of Nectanebus I.,
sented by
1
Muhammad
'Ali
See Mettemichstele,
ed. Golenischeff, Leipzig,
1877,
pi. 3,
1.
48
fE.
—
METTERNICH STELE
268
the last but one of the native kings
of Egypt,
who reigned from
to B.C. 360, occurs on
it,
and
378
B.C.
it is
clear
from several considerations that such a
monument
could have been produced
On
only about this period.
of the stele (see page 271)
we have
following figures and scenes
1.
The
the front
the
:
solar disk wherein
is
seated
Khnemu, who
the four-fold god
re-
presents the gods of the four elements,
earth,
air,
and water, resting
fire,
between LJ, which
lake of water
supported on a
is
on each side of
;
stand
it
four apes, with their paws stretched
out in adoration.
to the apes
them
are
2.
here,
No names are given
but we may find
Edfu
in a text at
called
:
—
1
Aaan,
1.
Bentet,
^
Sept,
*^.
>
ID
5.
Ap
D X
V)
TEN,
where they
3.
Hetet-
4.
Qeften,
Kehkeh,
Utennu,
8.
As-
6.
J3
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
hand
side
tanebus
standard,
on
and
Side of the Stele.
1
On
voices.
their
is
a
figure
kneeling
with
the
the
of king
a
before
right
Neclotus
plumes and mendts,
left
is
the
figure
Duemiclien, Tempelinschriften,
i.,
26.
of
METTEHNICH STELE
the god Thoth holding a palette
269
in
his left hand.
In this register we have
2.
(a)
Ptah-Seker-Asar standing on croco-
/=d
on
standing
a
Amsu and Khepera
gods
the
diles,
lion -headed
pedestals,
Khas,
Thoth,
Serqet
god,
and Hathor grouped round a god
who
provided with the heads of
is
and four
seven birds and animals,
by
wings, and two horns surmounted
four uraei and four knives, and
upon two
stands
crocodiles,
(b)
who
Ta-
by a chain or
rope which a hawk-headed god is
urt holding a crocodile
about to spear in the presence of
Nephthys, and four other
Isis,
deities,
etc.
Horus
holding
Isis
3.
in
her
outstretched right hand, and standins:
on a crocodile.
of
Nekhebet.
Horus, with a
and
phallus,
a
lion,
two
containing
A
o-od.
on a lake
(?)
Seven
each guarded by a
lion treading
which
lies
a lion
standing
crocodile,
human
crocodiles.
or lakes,
halls
Standard
Thoth.
on
its
on a crocodile,
back,
four gods,
on the back of a
a vulture, a god embrac-
ing a goddess, and three goddesses.
Horus spearing
4.
which
is
led captive
a
The
Neith and
four children of Horus.
the two crocodile gods.
seated
upon
serpent.
an
oryx,
A
a
crocodile
by Ta-urt.
Harpocrates
crocodile
under
a
two scorpions and
symbols of Set. Seven
lion,
Side of the Stele.
METT'ERNICH STELE
270
by arrows or darts. A king
drawn by the fabulous Akhekh animal which gallops
over two crocodiles.
Horus standing on the back of the oryx,
emblem of Set.
5. A miscellaneous group of gods, nearly all of whom are
forms of the Sun-god and are gods of reproduction and
serpents having their tails pierced
in a chariot
regeneration.
A
6.
hawk
dwarf's legs, and holding bows and
god, with
Horus standing on an oryx
arrows.
An-her spearing an animal.
ape of Thoth on a pylon.
crocodile.
A
cat on a pedestal.
Uraeus on the top of a
Two
A group
staircase.
The
Utchats, the solar disk, and a
The Horus
Ptah-Seker-Asar.
a disk on his head.
(Set).
of gold.
Serpent with
of solar gods followed
by Ta-urt
and Bes.
In this large scene Horus stands with his
7.
backs of two crocodiles, and he grasps in his
upon the
hands the reptiles and
feet
animals which are the emblems of the foes of light and of the
powers of
He
evil.
wears the lock of youth, and above his head
the head of the old god Bes,
who here
is
symbolizes the Sun-god at
The canopy under which he stands is held up by Thoth
whom stands upon a coiled up serpent, which has
a knife stuck in his forehead.
Above the canopy are the two
Utchats, with human hands and arms attached, and within it by
the sides of the god are:
1. Horus-Ra standing on a coiled up
eventide.
and
each of
Isis,
—
serpent.
2.
A
lotus
standard, with
plumes and mendts.
3.
A
papyrus standard surmounted by a figure of a hawk wearing the
y>l
Crown.
On
in the
the back of the Stele
we have
a figure of the aged Sun-god
form of a man-hawk, and he has above his head the heads of
a number of animals,
of horns
human
upon which
e.g.,
the oryx and the crocodile, and a pair
rest
W
,
and eight knives.
'
has four
arms, to two of which wings are attached, and in each hand
he grasps two serpents, 11, two knives,
i
He
stability," u,
His two other
and "power,"
human arms
j;
^^^^,
and
"life," ¥•,
and numbers of figures of gods.
are not attached to wings, and in one
hand he holds the symbol of "
life,"
and
in the other a sceptre.
METTERNICH STELE
From
of
the head of the god proceed jets of
him
is
an Utchat, which
is
fire,
1
provided with
1
271
,
and on each
side
human hands and
f^mmmmAMmikkkk
The Metternich
The god stands upon an oval, within which are figures of a
two serpents, a jackal, a crocodile, a scorpion, a hippopotamus,
arms.
lion,
Stele (Obverse).
METTERNICH STELE
272
and a
turtle.
Below
mythological scenes,
this relief are five
many
of the Booh of the Dead.
most part solar
deities
rows of figures of gods aud
of which are taken from the vignettes
The gods and goddesses
who were believed
are
the
for
to be occupied at all times
overcoming the powers of darkness, and they were sculptured
on the Stele that the sight of them might terrify the fiends and
prevent them from coining nigh unto the place where it was set up.
in
There
is
not a god of any importance whose figure
there
is
not a demon, or evil animal, or reptile
is
who
not on
is
it,
and
not depicted
upon it in a vanquished state.
The texts inscribed upon the Stele are as interesting as the
figures of the s;ods, and relate to events which were believed to
have taken place in the lives of Isis, Horus, etc. The first composition
is
1
called the " Chapter of the incantation of the Cat,"
contains an address to Ra,
for she has
which
is
who
is
and
besought to come to his daughter,
been bitten by a scorpion
the second composition,
;
called simply " another Chapter," has contents
somewhat
The third text is addressed to the
Old Man who becometh young in his season, the Aged One who
" maketh himself a child again."
The fourth and following texts
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
The
Delta, in the neighbourhood of the Papyrus Swamps.
similar to those of the
first.
"
principal incident
is
the death of her son Horus, which took place
whilst she was absent in a neighbouring city, and was caused
the bite of a scorpion
;
in spite of all the care
hiding her son, a scorpion managed to
which
make its way
stung him until he died.
Isis
by
took in
into the presence
When
came
back and found her child's dead body she was distraught and
frantic with grief, and was inconsolable until Nephthys came and
She
advised her to appeal to Thoth, the lord of words of power.
the
Boat
of
Thoth
stopped
Millions
of
and
Years
did so straightway,
of the boy, and
it
Isis
which Ra, the Sun-god, sailed, and came down to earth in
answer to her cry Thoth had already provided her with the words
in
;
of
power which enabled her
to raise
AAAAAA
5
AAAA
AAAAAA
up
Osiris
Uh*?
1
J=\l
from the dead, and
T
METTEHNICH STELE
he
now bestowed upon her
the
means
of restoring
27;
Horus
to
life,
by
supplying her with a series of incantations of irresistible might.
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The
These
Isis
Metternicli Stele (Reverse).
recited with due care,
and
in the
proper tone of voice,
and the poison was made to go forth from the body of Horus, and
his strength was renewed, his heart once more occupied its throne,
II
—
METTERNICH STELE
274
and
all
was well with him.
Heaven and earth
rejoiced at the sight
of the restoration of the heir of Osiris, and the gods were filled
with peace and content.
The
Avhole Stele
on which these texts and figures are found
is
nothing but a talisman, or a gigantic amulet engraved with magical
forms of gods and words of power, and it was, undoubtedly, placed
in some conspicuous place in a courtyard or in a house to protect
the building and
its
inmates from the attacks of hostile beings, both
power was believed to be invincible.
The person who had been stung or bitten by a scorpion or any
noxious beast or reptile was supposed to recite the incantations
which Thoth had given to Isis, and which had produced such
visible
and
invisible,
and
its
excellent results, and the Egyptians believed that because these
words had on one occasion restored the dead
to
life,
they would,
whensoever they were uttered in a suitable tone of voice, and with
appropriate gestures and ceremonies, never fail to produce a like
A
knowledge of the gods and of the magical texts on the
Stele was thought to make its possessor master of all the powers of
heaven, and of earth, and of the Underworld.
effect.
275
(
)
CHAPTER
XVIII
FOREIGN GODS
we
IF the
consider for a
moment
it
from
will at once be apparent
geographical position of Egypt that her people must
have been brought in contact with a large number of foreign gods,
and that
identified with
As a
few must have become more or
in certain places a
less
Egytian gods of similar attributes and characteristics.
rule Orientals have always been exceedingly tolerant of alien
gods, and the Egyptians formed no exception to the rule
;
there
is,
moreover, in the Egyptian inscriptions, no evidence that they ever
tried to suppress the gods of the races they conquered,
though we
may assume
possible, to
that they never failed, whenever
it
was
carry off the images of foreign gods, because in so doing they
displayed the superior power of the gods of Egypt, and destroyed
the
religious
and
importance of the
political
cities
wherein the shrines of the foreign gods were situated.
present
possible
to
decide which gods were
Valley of the Nile, and which were of Libyan
and towns
It
is
not at
indigenous to the
origin,
but there
is
no doubt that a number of Libyan gods were adopted by the
dwellers in the Western Delta, in predynastic times, and that they
had become
to all intents
and purposes Egyptian gods under the
rule of the kings of the 1st Dynasty.
mentioned Net, or Neith, of
Sal's,
Among
such deities
Bast of Bubastis, and
may
it is
be
very
probable that Osiris and his cycle of gods, though perhaps under
different names,
were
Vth Dynasties the
also of
cult of
Libyan
origin.
Under
the
IV th and
Ra, the Sun-god, spread with great
rapidity in the Delta and in the neighbourhood of Heliopolis, and
his priests, as
we have
seen, obtained almost kingly influence in the
QETESH AND ANTHAT
276
country.
There
is
worshipped in the
no reason
earliest
for
doubting that the Sun was
times in Egypt, but the form of his
by the priests of Heliopolis,
from that which was current in other
worship, as approved and promulgated
appears to have differed
parts of the country, and
of
an Asiatic character.
it is
probable that
it
possessed something
The foreign gods who succeeded
in
l\\\\\llllllllllllllllllllllfTlilllllllllllllllllHlllllllllllllllllllll/WI
The goddess Qetesh standing on a
lion
between Min and Keshpu.
obtaining a place in the affections of the Egyptians were of Libyan
and Semitic
any
origin,
and there
deity, except Bes,
is
no evidence that they borrowed
from Nubia, or the country
still
further to
the south of Egypt.
First
among
the foreign deities
who
are
made known
to us
ANT HAT
by the Egyptian
inscriptions
is
277
^
d
Anthat,
1
]
f)n
(]
a sroddess
,
who is called the lady of heaven, and the mistress of the gods, and
who was said to conceive offspring but not to bring them to the
birth
she
;
declared to have been produced by Set, but
is
it
is
probable that this origin was assigned to her only after her cult
was well established
woman
seated on
in
Egypt.
She
is
depicted in the form of a
a throne or standing upright
position she grasps a shield
and spear
in her right
;
in the former
hand and wields
Anthat.
a club in her
left,
and
in her
left.
and
in the latter she wears a panther skin
holds a papyrus sceptre in the right hand and the
emblem
of "
"
life
She wears the White Crown with feathers attached,
and sometimes
this has a pair of
horns at the base.
Anthat was,
undoubtedly, a war goddess, and her cult seems to have extended
throughout Northern and Southern Syria, where certain
1
Variant forms of her name are Annutliat,
/v
vN
^y
^\
A
(I
IX
cities
,
and
and Antit,
'ASHTORETH
278
towns,
"%\ "^"^ s=>
|~zil
J A^?
Bath-Anth,
e.g.,
1
~* ^^ n^v^
and Qarth-Anthu,
,
worship of the goddess Anthat appears to have made
Egypt soon
the Egyptians
after
The
were dedicated to her worship. 1
,
\J>
began
to
way
its
into
form their Asiatic
Empire, and from an inscription published by Virey 2 we learn that
a shrine was built in her honour at Thebes in the reign of Thothmes
This, however,
III.
III.
is
only what might be expected, for Thothmes
must have brought large numbers of Syrians with him into
them undoubtedly found a home at Thebes.
The goddess was honoured by Rameses II. of the XlXth Dynasty,
and this monarch went so far as to call one of his daughters BanthEgypt, and
many
Anth, ("fe?,
|
of
|Jsl»
daughter of Anth.
*- e *'
we may
Finally
note in passing that a goddess called Anthretha, gg^
|
(j
jJL
,
mentioned with Sutekh in the great treaty between the Kheta
and the Egyptians, and it is probable that she and Anthat are one
is
and the same goddess.
In
=^
<
(j
J)
Egyptian
Anthat
with
connexion
>°
i.e.,
Ashtoreth,
and she
is
is
of a lioness,
in
called " mistress of horses, lady of the
chariot, dweller in Apollinopolis
the goddess
mentioned
sometimes
t
texts,
^-^^^nfj °
is
Astharthet,
goddess
the
^% s=5
Magna"
il^.
3
(Edfu),
Conformably to
represented in the form of a
which
is
£
|
surmounted by a
^
j
this description
woman
disk,
^rz^rz^
with the head
and she stands in a
drawn by four horses and drives over her prostrate
foes.
The cult of ilstharthet was comparatively widespread in
Egypt at the time when the priest-kings began to reign, and it
chariot
nourished in the Delta, at
least, until
Christian times.
It cannot,
however, have been introduced into Egypt
much
beginning of the XVIIIth Dynasty, and
was probably not well
established until the reign of
See Miiller,
W.
2
Tombeau
Khem {Memoir es
3
See Aeg. Zeitschrift, 1869,
1
cle
M., Asien
unci
p.
it
Amen-hetep
III.
earlier
In a
letter
Europa, p. 195.
Miss. Arch. Fr., torn,
3
ff.
;
Naville,
v., p.
368).
Mythe cVHorus,
than the
pi. 4.
from
'ASHTORETH
279
Tushratta, king of Mitani, to this king he refers to the going
of "Ishtar of Nineveh
(i.e.,
Ashtoreth, or Astharthet), lady of the
world," into Egypt, both during his
father,
1
and he seems
From
own
reign and that of his
to indicate that her worship in
and begs Amen-hetep
declined,
down
to
make
it
Egypt had
to increase tenfold.
would appear that the Egyptians adopted the worship
this it
of the Syrian goddess at or about the time
when Thothmes
III.
was engaged in conquering Ruthennu and Palestine and Syria.
In Egypt Astharthet, or
Ashtoreth, or Ishtar, was
identified with
one of the
forms of Hathor, or
Hathor,
early
XVIIIth
the
in
and
Dynasty,
was
she
as
Isis-
regarded
both
a Moon-goddess, and
and destroy-
as a terrible
ing goddess of war.
As
a war-goddess she was the
driver
of
the
rampant
war-maddened horses and
the guide of the rushing
on the
chariot
battle,
and
of
field
this considera-
tion shows that as a god-
dess
of
horses
unknown
fore the
in
she
was
Egypt be-
XVI Ilth Dynasty.
The Egyptians learned
to employ the horse in war from the Semites
'Ashtoreth.
of the Eastern Desert,
and their knowledge of the value of that animal for charging and
drawing war-chariots is not older than about B.C. 1800.
*~*
Closely akin to Astharthet was the goddess Qetesh,
(X ,"
for
\
who was
also called the " mistress of all the gods, the eye of Ra,
1
The
Tell
el-Amarna Tablets
Variant,
r~rc~i
in the British
^H' QetETSHU.
Museum,
p. xlii.
AASITH
280
without
second,"
a
o
$G\
A ^ 111
^
I
I
I
I
I
I
^
Egypt
She, like Astharthet, was regarded in
I
O
WAAA
I
form of Hathor,
as a
the goddess of love and beauty, and as a Moon-goddess.
She
is
represented in the form of an absolutely naked woman, Avho stands
upon a
lion
;
on her head she wears a crescent and
The
prove her connexion with the Moon.
disk,
O, which
later representations
of Qetesh depict her in the same attitude, but they give her the
peculiar headdress of Hathor, and she wears a deep necklace or
collar
and a
by two
tight-fitting
straps,
garment which
held up on her shoulders
is
and which extends to her ankles.
hand she holds
a mirror
and
(?),
serpents.
It
In her right
and
lotus flowers
two
in her left
important
is
note that, like Bes, she
to
always
is
On a stele
Museum (No. 191),
goddess, who is here
represented
full face.
in the British
we
see the
called
"Kent (^™Pn)>
heaven,"
standing
lady of
on
a
lion
Amsu,
between
or Min,
^f~,
and Reshpu, and with these gods
appears
she
to
form a Semitic
not clear which of
triad,
but
these
two gods was her
it is
son,
which was her husband.
case,
and
In any
Qetesh must have been wor-
Qetash.
shipped as a nature goddess, and
was probably the licentiousness of her worship, at all events in
Syria, which gave to the Hebrew word nvfij) the meaning which
it
it
bears in the Bible. 1
Another foreign goddess of
who
is
interest
is
Gen. xxxviii. 21, 22 Dent,
Asien unci Europa, p. 316.
;
2
w
m.
represented in the form of a woman, armed with shield and
club, riding a horse into the battle field.
1
Aasith,
xxiii.
18
;
Numbers
In her Midler
xxv.
]
;
Hosea
iv.
2
sees a
14.
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
That she was a goddess of war and of the
from a relief, which is found on a stele near the
of blood offerings.
desert
clear
is
building beside the temple set up by Seti
at Redesiyeh in the
I.
Eastern Desert, on the road to the gold mines of Mount Zabara.
The
greatest of all the Syrian gods
TsJ, or Pa-Bar,
was Bar, J
^tf?j of the Hebrews.
mountain and the
AK
Bar appears
desert,
and
known
p^l,
J
to
to the
i.e.,
Egyptians
Baal, the
have been a god of the
his worship
was introduced into
Egypt under the XVIIIth Dynasty. Like most of the Semitic
gods and goddesses he was primarily a god of war and battle, and
he
may have been
a personification of the burning and destroying
heat of the sun and blazing desert wind.
To
the Egyptians of the
Delta he soon became familiar, and as he was supposed to be the
god who supported their
battle they regarded
his
foes the Syrians in
him with a
certain
many
a hard-fought
Of
awe and reverence.
form and worship we know nothing, but the Egyptians placed
after their transliterations
of his
name
a figure of the fabulous
animal in which the god Set became incarnate, and
it
is
clear
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
that
they must have believed
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
the mighty Syrian war-god.
god
existed.
Here
goddess
the
Bairtha,
Tchapuna,
Sephon,
for
sake of convenience
may
J'^llQrfj!
Ba'alath,
^\ p °V 1 $ in
who may be regarded
J
>
ful1
as
i-
e< >
be mentioned the
or
Beltis,
of
Bairtha Tchapuna or Ba'alaththe female counterpart of the
Ba'al-Seph6n of the Hebrew Scriptures, but not as the wife of Bar.
RESHPU
282
The
city here referred to is
Another
xiv. 2).
"
>- fc:£E=
and
*
is
^-
is
Ba-'-li
Sa-pu-na
^ *^zj
n a fragmentary inscription
(Kuyunjik fragment, No. 3500,
Sephon
Exodus
same name was situated in
mentioned in an inscription of
under the form
^>— ^^T-
^
y<|
II.
(see
city or district of the
Northern Phoenicia,"
Tiglath-Pileser
on the borders of Egypt
4fc*-*f-
Esarhaddon
10) the god Ba'al-
iv., line
col.
of
mentioned, together with other Phoenician gods, in a
and these are invoked to bring down upon the
series of curses,
ships an evil
wind which
both them and their rigging.
shall destroy
In this fragment allusion
made
Sameme (&£& ^?)
to Baal
and -Baal Malagi, and
river,"
Hani
w-J
Jw^
ebir ndri.
On
said,
Syrian
D y^cjjj
tfl
three are
the
across
&£%E
£?,
]}
2
the stele
Museum, No.
been
all
the " gods
be
said to
also
is
in
191,
the British
as has already
we meet with another
god
called
Reshpu,
hi s cu ^ enjoyed a
wide
popularity in Syria, where he was
regarded as a god of war.
Signor
Lanzone compares him to the Apollo
Amyclaeus of the Greeks. 3 In the
Egyptian texts he
is
described as
the " great god, the lord of eternity,
" the prince of everlastingness, the
Reshpu.
company
the
of the gods
c
"the gods,
1 1:
III
I
1
I
c
Miiller, Asien
|o|
mid Eur op a,
2
I
3
Dizionario, p. 483.
owe
;
this reference to
among
great god, lord of heaven, governor of
j^^
D o
Mill
|<=>
|
©
o
" lord of two-fold strength
@ w ft£]
The
= ^o\
chief centre
of his
p. 315.
Mr. R. C. Thompson of the British Museum.
wor
,
SUTEKH-GODS
ship was at
Het-Reshp,
J
r^n
283
Delta, but
Jn, in the
very
is
it
many small provincial
He is represented in the
probable that he was specially worshipped at
shrines on the eastern frontier of Egypt.
form of a warrior who holds a shield and spear in
a club in his right
the base of which
his left hand,
and
on his head he wears the White Crown, round
;
Above
bound a turban.
is
ing from his turban,
is
his forehead, project-
the head of a gazelle, which appears to be a
very ancient symbol of the god, and to indicate his sovereignty
over the desert.
known
Reshpu
to the Phoenicians
under the name of
doubt, a god of burning and destructive
Opinions differ as to
reading " Reshef,"
who
tion
Reshpu supports the
it
shoots out fire and lightning
first
"
;
some
*)$?,
i.e.,
the Egyptian transcrip-
opinion, and from every point of
of yet another Syrian god has been pointed out
by Midler, who in the Egyptian Atuma,
1
(l
name
seems to be the correct one.
The existence
j\
and of the lightning.
others " RashsMf,"
"lightning," and
" he
view
fire,
and was, no
=!#"},
the pronunciation of the
i.e.,
who was
connected with the god
is
v\
Scriptures
,
;
sees
equivalent
the
n
^
the
of
v\ a
D7N
,
of
or
Athuma,
the
Hebrew
the female counterpart of the god appears under the
form of Atuma,
(j
gA ^
-Jbva
3
Finally,
.
among
the
Western
Syrians Miiller has quoted the existence of two goddesses called
Ennukaru,
In the
<
5^^=^^ 7
list
of the gods
>
^
ancl
Rameses
the prince of the Kheta, are found a
cities,
of Thapu-Arenuta,
^^I](l\^-
whose names are found
the copy of the treaty which
gods of various
Amait,
II.
number
at the
made with
end of
Kheta-sar,
of Sutekh, 1 v\ „ Hj
among them being Sutekh
of Arenna, Sutekh
Sutekh of Paireqa, Sutekh of Khisasapa, Sutekh
of Saresu, Sutekh of
Khirepu (Aleppo), Sutekh of Rekhasua, and
Sutekh of Mukhipaina.
In the paragraphs on the god Set
been shown that for
practical purposes
all
it
has
Sutekh and Set were
one and the same god in the eyes of the Egyptians, and the
fabulous Set animal was as
1
much
a symbol of Sutekh as he was of
Asien und'Europa,
p.
316.
;
BES
284
Sutekh was supposed
Set.
to be,
more or
less,
a god of
evil,
but
the Egyptians attempted to obtain his favour, even as they did
that of Set,
by means
Among
mentioned Bes,
5
I
J
and prayers.
of offerings
known
the foreign gods
,
who
to the Egyptians
according to some
1
according to others of African origin
that the
name
of the
god appears
usually
is
is
of Semitic, and
we may
note, however,
to be Egyptian,
and
seems to
it
have been bestowed upon him in very early times because of the
animal's skin which he wore; the animal itself was called
He
2
or " Basu."
"Besa"
usually de-
is
picted in the form of a dwarf with
a huge bearded head, protruding
tongue,
brows and
ears,
shaggy eye-
nose,
flat
hair, large projecting
long but thick arms,
bowed
legs
round
;
and
body he
his
wears the skin of an animal of the
panther
and
tribe,
down and
wears
a
hangs
touches
usually
ground behind him
he
tail
its
on his head
;
of
tiara
the
feathers,
which suggests a savage or semi-
He
savage origin.
drawn
in
is
sometimes
the other
like
profile,
Egyptian gods, but usually he
appears
full
dess Qetesh.
Bes.
As
a god of music
and the dance he
represented playing upon a harp
and
in
as
his
destroying force
hands
which
tunic,
1
a
Mtiller,
as
;
;
Asien und Europa,
his
310
;
is
sometimes
god of war and slaughter,
appears
round
p.
as a
nature he
of
a warrior he
fastened
is
3
the god-
like
face,
carries
in
a
body by a
two knives
short
belt,
Wiedemann, Religion of
military
and he
the Ancient
Egyptians, p. 159.
2
J
3
^Ci B ES
'
J
\^v\
Lanzone, Dizionario,
pll.
1> Basu
76, 77.
=
Felis Cynailurus; see Aeg. Zeit.
ii.
10.
BES
285
holds in his left hand a shield and a short sword in his
rierht.
Figures of Bes are found carved upon the handles of mirrors, on
Jeohl vessels,
and on pillows,
of which indicate that in one aspect
all
at least he was associated with
and
joy, and pleasure.
From
number of scenes on the walls of the temples and from bas-reliefs
we see that Bes was supposed to be present in the chambers and
rest,
a
places wherein children were born,
and he seems
to
have been
regarded as a protector of children and youths, and a god
who
them pleasure and amusement.
According to Midler, two figures of the god were found at
Kahun, and, if these really belong to the period when that city was
nourishing, Bes must have been honoured there as early as the
studied to find
1
Xllth Dynasty.
worth a great
figures
tombs
much
Taken by
because
deal,
however, this evidence
itself,
is
not
the
may have been placed in the
Kahun during burials of a
at
later date.
representations
One
of
Wiedemann
has
found
relief
a
in
Bes,
out,
is
famous
the
in
Prof.
as
pointed
temple of Hatshepset
Bahari,
of the oldest
at
where he appears
Der
al-
in
the
chamber wherein the birth of the
queen is supposed to be
great
taking
place.
In
Bes
chamber
this
-
Meskhent, the goddess of birth, presides, and we see the goddesses
who act as midwives to the queen of Thothmes L, and those who
are nurses, and the gods of the four quarters of the earth, etc,
waiting to minister to Hatshepset and to her Ka, or double, which
was, of course, born
when
By
she was.
Bes and Ta-ukt, the former with
his
the side of the couch stand
well-known attributes, and
the latter represented in the form of a hippopotamus standing on
her hind
legs,
and leaning with her
magical protection,
princess
is
^
.
What Bes and
not apparent, but as
1
fore legs
we
upon the emblem of
Ta-urt were to do for the
find one or both of these deities
Lanzone, Dizionario,
p.
310.
BES
286
represented in the lying-in rooms of Egyptian queens,
was considered
that their presence
to
mother and
of the
Book of
child.
the
In the Heliopolitan and
Dead the name
vignettes
of the
to
Recension this god
is
to be of great
the
it
is
clear
importance both
Theban Recensions
of Bes does not occur, but in one
cxlvth Chapter
(§
xxi.)
of the
Saite
seen guarding one of the pylons of the house
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
of Osiris in the Underworld.
;
other forms of the
Sun-god, until at length he absorbed the
characteristics of Horus, Ra,
he wore the lock of
side of his head,
hair,
and Temu.
which
is
As Horus,
or Harpocrates,
symbolic of youth, on the right
and as Ra-Temu he was given the withered cheeks
and attributes of an old man. On the Metternich Stele we see the
head of the " Old Man who renews his youth, and the Aged One
"
who maketh
himself once again a boy," placed above
Horus, the god of renewed
and of the rising sun,
life
the two heads represent, after
all,
to
that of
show that
only phases of one and the same
god.
After the
we
XXVIth Dynasty and
during the Ptolemaic period
numerous examples of which
are found in the various Museums of Europe, that Bes was merged
wholly in Horus, and that the Egyptians bestowed upon him the
body and wings of a hawk united to the body of a vigorous young
man, who, however, had the head of a very aged man surmounted
by the group of heads with which we are familiar from the Cippi of
Horus. On the Metternich Stele (see above, p. 273) we see him
from certain bronze
find
figures,
wearing the plumes of Shu and of the other gods of light and
and the horns of
Amen
are eight knives and the
in his
hands
all
or of the
emblem
stands upon an oval wherein
Typhonic
beasts,
them
Book of
the
all.
of Mendes, and above these
of million of years, and he holds
the emblems of sovereignty and dominion which
Osiris holds, besides serpents,
lord of
Ram
air,
which he crushes
are grouped
and we may gather from
He
in his grasp.
specimens of
all
his attitude that
the
he
is
In the vignette to the xxviiith Chapter of the
Dead a monster, who somewhat resembles
Bes,
is
The God BES.
BES
seen
287
standing before the deceased, though apparently not in a
threatening attitude
;
he holds a knife close to his breast in his
right hand, and he clasps the root of his tail with his
is
no indication
in the text to
seems very probable that
it
is
show who
Bes.
left.
monster
this
is,
There
but
it
In the vignette under con-
huge head with long and shaggy
hair, but, although his body is large and his limbs massive, he is
not represented as a dwarf; he has, apparently, come with his
knife to cut out the heart of the deceased, and to carry it away
sideration the creature has a
The papyrus
from him.
uben-f, which
is
in
which
preserved in
it
is
Paris,
found,
viz.,
that of Nefer-
probably dates from the
XVIIIth Dynasty, and if the monster be really Bes, or some such
ofl, it is important to note that he had
form of him as Hit, |
found a place in the Theban Recension of the Booh of the Dead at
M
that early period of
its
history.
understand the change of view on the part of
the Egyptians which turned the god of mirth, and laughter, and
It
is difficult
pleasure
to
an avenging deity, but
into
it
may be
explained by
assuming that he only exhibited his terror and ferocity to the
wicked, while to the good in the Underworld he was a true friend
In the texts, especially those of the late
and merry companion.
sometimes mentioned in connexion with Neter Ta,
or the " Divine Land," or " Land of the God," i.e., Arabia, and as
Bes
period,
this
name
is
is
also used in
connexion with Punt, and
the adjacent lands, attempts have been
god
is
of Arabian origin.
for his characteristics
Asiatic deity.
The
are
This
much
figure of
place where the dwarf and
is,
made
is
applied to
to prove that the
however, extremely improbable,
more those of an African than
Bes suggests that
pygmy were
his
home was
a
held in esteem, whilst his
head-dress resembles those head-dresses which were, and
still are,
worn by the tribes of Equatorial Africa, and this would lead us to
place his home in that portion of it which lies a few degrees to the
north of the Equator. The knowledge of the god, and perhaps
figures of him,
called the "
period,
courts.
were brought from
this region,
which the Egyptians
Land of the Spirits," to Egypt in the early dynastic
when kings of Egypt loved to keep a pygmy at their
The earthly kinsmen of the god who lived to the soutli
MERUL
288
of
Egypt were, no doubt, well known even
to the predynastic
Egyptians, and as the dynastic Egyptians were at
with the figure of Bes those of the late period
connecting him with the
"Land
great
animal's
or south-east, and settled in
east,
which
tail,
who invaded
from the modern city of Kena.
distance
times familiar
be forgiven for
of the God," or Punt, whence,
according to tradition, came the early people
Valley from the
all
may
the Nile
Egypt at no
Bes wears an
a striking characteristic of the early
is
men
of
when once
Punt, but so does every Egyptian god, and every god,
he had been included among the gods of Egypt, whether originally
Libyan, or Syrian, or Nubian, was endowed with an animal's
tail
and a plaited beard, which are the traditional attributes of the
In his original conception Bes is certainly
people of Punt.
Egypt
African, and his cult in
the
name
forgotten,
and some famous Copts bore
Besa, the disciple of the great
A
Merul
coeval with dynastic civilization
is
Nubian god of
son of Horus and
Isis
monk
it,
among them being
Shenuti, cyertoY+.
and of some
interest
_2^, or ?\
or Meril, *<^l v\
<=>
local
M
importance
_£=&,
of Termes, or
which
marked by the modern
Telmes,
©, a
village of
city
he was the third
member
Lanzone
he
is
the
site
of
of the local triad,
At Dabod
which consisted of
In the figures of the god reproduced by
Seb, Nut, and Merul.
1
the
Kalabsheh in Nubia,
situated about thirty-five miles to the north of Syene.
also
who was
is
he was the third member of the tfiad of
;
the city
is
;
of the god continued in use long after he himself was
depicted in the form of a man, with or without a
White Crown with plumes, or the triple
crown with horns and uraei, or a crown composed of a pair of
horns, with two plumes and a solar disk between them, and uraei.
" Great god, governor (or dweller in) the White
His titles are
beard, and he wears the
:
Mountain,"
—
i|^Q^£]i^; "son
Telmes," "^\
^\ 1
'
'
^37
t
the two lands of the West,"
1
of Horus,
^==
;
" Great
great god,
lord
of
Sekhem, governor of
^l^^fl^fe^^;" Beautiful
Dizlonario,
pll.
122, 123.
—
U
'
FOREIGX GODS
bov who proceedeth from the son of Isis,"
8 ^§*> fa f j;^^
/WWW
(i
text quoted by Brugsch
i
"s
^
a
4^-
jp)
/wwa
/
^
Q
J
c
^
JJ
O
A
^H^.
speaks of Merul as coming from Ta-neter,
on
the
i,e *'
o©'
I
J
A
and "holy child of the son of Osiris,"
l
289
botl1 sides of tne
southern end of the
Red Sea, and the coast of Africa which is further to the south.
Thus it seems that Merul is not of Egyptian origin, and it is
probable that the worship of the god
variant forms of his
^ _£s&
uter
at
—
^
5o^, and
(|(|
from the
;
the god
name
first
Mandulis.
are:
<=> ^
at the
;
was rebuilt by Augustus on the
little
K
is
t=
*"
or
i.e.,
',
very ancient.
t=x <===>
i.
"
The
®^
c
Menruil, Menlil, and Mer-
two of these was formed the
The centres of the worship
Telmes and Philae
ruins of the
1=
classical
of the
name
of
god were
former place the temple of Merul
of an earlier building, but the
site
shrine of the god at Philae, which stood behind
the colonnade of the Temple of Ari-hes-nefer, suggests that the
building was the
work
of one of the early Ptolemies, perhaps of
Philadelphus.
In connexion with the question of the cult of foreign gods in
Egypt, and of the gods of Egypt in foreign lands, reference
made
here be
Egypt were worshipped
the effect that several of the gods of
idols
by the Arabs of the pre-Islamic
^^
the Egyptian god Tern,
^%,
Tehuti (Thoth),
Ya'uth,
4>j*£
;
Reret,
=
may
which has recently been put forward 2 to
to a theory
^j
,
;
% =
_>
,
= the
this
Arabic idol Tim, r*
"
Ta'ut, -^u=
<
According to
times.
as
Iusaas, J\
Lat, win
Uatchit,
;
= Men at, SU* Meteni, f\ ^^ Q
Medan, WM Hap-re,
= Habal, J*; Bes,
| §
^ ^,
J
Buss, y-j Bennu,
*a
J Q ^ ^g& = Bctwanat, &^ Bar, J
'Azza,
^\
;
Menat,
l\
,
;
1
2
;
and
so on.
The theory
p.
—
ft\).
*\
5
is
of interest, but bevond a
954.
Ahmed-Bey Kamal, Les Uoles Arabes
(Recueil, xxiv., p. 11
II
(1
,
See Brugsch, Geographic,
See
fl
^
;
Ba'al, J»
;
et
les
Divinites
Egyptiennez
FOREIGN GODS
290
certain similarity between the Egyptian and Arabic
proof has been brought forward in support of
possible
quite
that
times
;
is,
little
of course,
the knowledge of several of the gods and
goddesses of Egypt should have found
indeed this
It
it.
names
is
only what
is
its
way into Arabia in early
We know that
to be expected.
already in the Illrd Dynasty the turquoise mines of Sinai were
worked
for the benefit of the kings of
Hathor was
especially
Egypt, and that the goddess
worshipped in the Peninsula of Sinai long
Vlth Dynasty. From Sinai the knowledge
of Hathor, and Sept, and of other Egyptian gods worshipped at
Sarbiit al-Khadem and other mining centres would spread to the
north and south, and it is tolerably certain that it would reach
every place where the caravans carried torquoises for barter.
Under the Middle and New Empires this knowledge would become
before the close of the
very widespread, and might have reached the tribes in the extreme
south of the Arabian Peninsula.
On
the other hand,
we have no
proof that the pre-Islamic Arabs adopted Egyptian gods, or that
they even attempted to understand their attributes and
Before the theory already referred to can be accepted
it
cult.
must be
shown that the Egyptian and Arabian gods whose names are
quoted above are really identical, and that it has more to rest
upon than similarities of names. The pre-Islamic gods were probably indigenous, and the pre-Islamic tribes being Semitic, their
gods would be, naturally, of a character quite different from that
of the gods of Egypt,
and the attributes of the Semitic gods would
Whatsoever
be entirely different from those of the Egyptian gods.
borrowing of gods took place under the early dynasties was from
Egypt by Arabia and not from Arabia by Egypt, and
for all periods of
this
is
Egyptian history, with the exception of the
true
late
Ptolemaic period, when a few local and unimportant Arabian gods
appear to have been adopted at certain places in Egypt.
The
pre-Islamic Arabs were worshippers of stocks and stones, and
it is
exceedingly doubtful
if
they were sufficiently developed, either
mentally or spiritually, before the period of the
to understand the gods of
Egypt and
their attributes, or to adopt
their cult to their spiritual needs which, after
been those of nomadic desert
tribes.
XXVIth Dynasty
all,
can only have
.
(
291
)
CHAPTER XIX
MISCELLANEOUS GODS
L-
-The Gods of the Twenty-eight finger-breadths of the
Royal Cubit
O
1.
Ra,
2.
Shu, p.
3.
KHENT,
4.
Seb,
<^.
5.
Xut,
O^.
6.
Asar,
7.
Ast,
8.
Set, 3-J.
9.
Xebt-het,
^L.
16.
Sep,
17.
Heq,
18.
Armaua,
19.
Maa-en-tef.
j^.
£3.
=f|^.
-C2>-
<^>
20. Ar-ren-f-tchesef,
.
j]
r
.
21.
Tj
Hak
22. Septu,
.
10.
Heru,
v\,
11.
Mest,
—h—
12.
Hap.
13.
tuamatef,
14.
Qebhsennu-f
27.
Amsu
15.
Tehuti
28.
Uu,
.
^
a
(\\§^-
*.
23. Seb,
.
_£>.
(?)
24.
An-Her,
25.
Her-aua, v\ \~^\-
^
F=q.
d
26. Sheps, ^sL
(or Min),
^^.
^,
——
.
MISCELLANEOUS GODS
292
The Gods and Goddesses of the Days of the Month.
II.
1.
.
1st
hour of the
1st
day of the Moon
:
Shu,
(J
£^
Ilnd
IUrd
„
Illrd
AST, j|°.
IVth
„
IVth
Sekhet,
Vth
Ilnd
3.
4.
II
fy
I
Uatchit,
5.
Vth
„
6.
Vlth
n
7.
Vllth
„
8.
VHIth
11
11
9.
IXth
11
11
10.
Xth
11
11
Xth
11.
Xlth
11
Xlth
Hetet,
11
12.
Xllth
Xllth
Ba-neb
11
n
1st
.
.
VJ
|(j(j
^.
X
Ur-heket,
Vllth
11
•
^
Aa[x],
VHIth
=>
~
_£^
To'
MV
IXth
^
hour of the night of the
3&
XHIth day of the Moon
:
Shu,
XlVth
3.
Illrd
XVth
4.
IVth
XVIth
Nut, °
5.
Vth
XVIIth
Anpet,
6.
Vlth
XVIIIth
Khent,
„
„
.
^
p
Ilnd
2.
o
Menhit
Vlth
Tettu,
1
Q
Heru-sa-Ast, v^
„
2.
.
[Tefnut,
°ol
III.
I
(j
^o
^
The Gods and Goddesses of the Months of the Year.
Deity
Month
1.
Seb (Qeb),
TiM °
eouoYT
1
Yar.,
.
Goddess Tekhi
^ ^L?
1
Tekh-heb.
5
\\
0"
MISCELLANEOUS GODS
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
=
293
294
3.
MISCELLANEOUS GODS
—
MISCELLANEOUS GODS
The Gods and G-oddesses who watch before and
BEHIND OSIRIS-SERAPIS DURING THE TWELVE HOURS
of the Day and of the Night.
VII.
By Day
295
—
MISCELLANEOUS GODS
296
2.
The South Wind was
"^ J
called Shehbui,
or
2^3
XN
m^\/YVT\
H^
jE
A
West Wind.
South Wind.
3.
The Bast Wind was
4.
The West Wind was
called
Hutchaiui,
1.
Saa,
n*^^\
8
®
J
[Ifl
[](j
4
2
^y 2
^
or
or
\\'
East Wind.
East Wind.
IX.
^®
called Henehisesui,
The Gods of the
Senses.
d^a^j), the god of the sense of
Feeling and of knowledge and understanding,
is
Touch or
depicted in the
MISCELLANEOUS GODS
297
ordinary form of a man-god, and he has upon his head the sign
^m,
which
symbol of
the
is
name.
his
One
mentions of this god occurs in the text of Unas
gained
P
(line 439),
Hu
said that the dead king has " taken possession of
is
(]
mastery
the
*mm
j^ j^.
over
s^p
Saa,"
'
the
of
8
earliest
where
Jk. [HJ
^\
it
and hath
®
f\
In the Theban Recension of the Book of the Dead,
.
Saa, or Saa, appears in the
Judgment Scene among the gods who
watch the weighing of the heart of the deceased
Balance, and he is mentioned in the xviith Chapter
in the Great
one of the
as
who came into being from the drops of blood which fell from
Ra when he mutilated himself. From the same Chapter we learn
that it was he who made the pun on the name of Ra, the Cat,
gods
God of God of the
Touch. Intelligence.
God
The gods
of the Senses.
which he declared to be " Mail,"
(man, U
and
y>
tj
Tem
-
)
because
that which he made.
formed the " souls of Khemennu
In Chapter clxix.
members
•
for
by
of the deceased
^^j
Q
him
(line 19),
is
it
was "
like
Saa with Thoth, and Sheta,
"
had a place in the Boat of Ra (cxxxvi.B
gods.
of
Saa
is
(Hermopolis), 1 and Saa
12),
with
Hu
and other
declared to protect the
his magical powers,
(1
v\
^m Jj
v\
although what he was exactly supposed to do
unknown
;
in this passage he
is
mentioned in connexion
with the goddess Sesheta, the " lady of writing," and one of the
female counterparts of Thoth.
to
God
of
Seeing. Hearing.
In Chapter clxxiv. (line
2),
Saa
is
said
have been begotten by Seb, and to have been brought forth by
1
See Chapter
cxvii.
MISCELLANEOUS GODS
298
the
company
why
reason
The
texts
of the gods, and this statement supplies us with the
he
make
intelligence,
grouped among the gods of the cycle of
is
clear that
it
Osiris.
Saa was the personification of the
whether of a god or of a human being, and the
deceased coveted the mastery over this god because he could give
him the power
to perceive,
and
end of the clxxivth Chapter
(lines 16, 17),
and
Saau-ur,
Ptf
Amenti of Ra,"
1
1
(1
and
to feel,
^\ s^m
" Intelligence
*"
""ffl
the
a " Great Intelligence,"
an
ft
At
to understand.
,
of
the
Saa- Amenti-Ra,
are
mentioned.
=
Hu,
2.
Taste
is
8 "v\
=
j\,
J),
the
god of the sense of
depicted in the ordinary form of a man-god, and he also
has upon his head the sign
He
or
*=, which
is
the symbol of his name.
mentioned in the text of Unas with Saa, and he appears
is
with him in the Judgment Scene, and he was present together
with Amen, Thoth, Nekhebet, Uatchet, and Saa, when
forth her son
Horus
in the
Isis
brought
papyrus swamps of the Delta.
Like
Hu
came into existence from a drop of blood which
fell from Ra when he mutilated himself.
Hu was, however, not
only the personification of the sense of taste in god and man, but
also became the personification of the divine food upon which the
gods and the beatified saints lived in heaven.
Thus in the
lxxxth Chapter of the Booh of the Bead the deceased says, " I
" have taken possession of Hu in my city, for I found him therein,"
and in Chapter clxix. (line 22) it is said to the deceased, " Hu is
Saa, the
in thy
god
mouth."
In some passages
it
is
difficult to
decide whether
the hu mentioned in the texts refers to the god of the sense of
Taste, or to the divine food hu.
3.
Maa,
"~~J
3,
the god of the sense of Sight,
the ordinary form of a man-god,
<s>-,
which
is
who
is
depicted in
has upon his head an eye,
both the emblem of his chief attribute and the
symbol of his name.
4.
Setem,
,
which
is
T
,
the god of the sense of Hearing,
is
depicted
form of a man-god, who has upon his head an ear,
both the emblem of his chief attribute and the symbol
in the ordinary
^
^
—
MISCELLANEOUS GODS
The gods
of his name.
which was made
relief
Four Senses appear together
of the
Ptolemy IV.
for
299
at Edfu.
in a
we have
In this
the Sun's disk on the horizon placed in a boat wherein are the
gods Heru-merti, Ap-uat, Shu, Hathor, Thoth, Neith, and Herukhent-khathet
Maat,
;
the king stands in front of the boat and
to the god.
\ft,
offering
is
Behind him are the gods of the senses of
Taste and Touch, and behind the boat stand the gods of the senses
An
of Sight and Hearing.
Setem
interestino- variant
form of the god
reproduced by Signor Lanzone, from which we see that
is
man
he sometimes had the head of a bull with the body of a
text which accompanies the figure
dweller in
Pa-Shu"
of strength."
(i.e.,
god
describes the
Dendera), and
calls
the
;
as " the
him the "bull,
lord
*
The Soul-God.
X.
The mvthoWical and
religious texts contain indications that
the Egyptians believed in what
it
be described as a " "World-
Ba, Jsk J|;
Soul," which they called
man-headed hawk, and
may
was
symbol was a bearded
its
identified with
more than one god,
2
was a Soul of Ra, a Soul of Shu, a Soul of Seb, a Soul of
Tefnut, a Soul of Osiris, and " the Soul of the Great Body which
for there
is
we
in
Sa'is,
find
form
that the
the
(fe? *vT~
In the Booh of the Dead (xvii. 109 ff.)
Soul of Ra and the Soul of Osiris together
Neith."
[i.e.,]
double
divine
"^^W w w\
'
which
soul
wno dwelt
m T e tt u
-
Tchafi,
the
inhabited
The existence
of a
World-Soul presupposed the existence of a World-Body, which
is
universe
of course the material
and the type of
;
according to the priests of Heliopolis, the body
according to the priests of
Sa'is,
the goddess Xeith
the priests, no doubt, identified the
Men and
gods.
parts.
1
Man
;
this was,
and
of Osiris,
in other cities
World-Body with
their local
gods were supposed to contain the same component
possessed:— 1.
Dizionario, pi. 384, No. 2.
A
physical body
3
(^1^,
Brugscli, Diet. G<
hhat).
:
o<j.,
p.
2.
77G.
A
"
MISCELLANEOUS GODS
300
J\
soul ffefc, or
ha).
5.
An
A shadow
A name
7.
9.
ba).
,
intelligence
,
ren)
db).
,
spiritual
4.
A
double (U,
Power (y
6.
Ichu).
A
8.
(®
heart
f^^,
(|, hhaibit).
(
A
3.
body Ml
a
,
8
sekhem).
Q, sdh).
and the gods possessed divine counter-
;
Thus Khepera was " strong in his heart
when he began to create the world, and according to one version
of the Egyptian legend of Creation this god was united to his
shadow. A god had only one heart and one shadow, etc., but he
might possess several souls and " doubles," and we know that the
souls of Ka were seven in number, and his doubles fourteen.
v^ "intelligence."
The names of these last were: 1. Heq,
parts of
l
all these.
—
Nekht, U=4, "strength."
2.
"
,
"power."
ance."
9.
7.
Uatch,
5.
Sheps,
J,
Hu,
14.
12.
*=,
Khu, m, "splendour."
"vigour."
"wealth."
ijJ,
Sept, ^, "provision."
"sight."
3.
;
Tet,
10.
8.
jj,
Setem, 4), "hearing."
Similarly
"taste."
6.
4.
Usr,
Tchefa, <|v, "abund-
Senem,
^,
"interment."
11. Maa,-<e>-,
"stability."
13.
Sa, <mm, "intelligence."
the
texts
show
that
the
Egyptians believed in the existence of a divine Khu, and of a
divine Sekhem, etc.
XL
Goddesses and Gods of the Twelve Hours of the
Night.
Goddesses.
Hour
I.
^p£frS^*
^
* o
Villi
„
O o o
III.
IV.
*
A~°
II.
30
<=>
O
*
.
.
Nebt-thehent.
Sakset.
Seher-tut.
Aa-sheft.
I
>
MISCELLANEOUS GODS
301
Goddesses.
Hour
^7
V.
w
VI.
VII.
K*-
Neb-ankhet.
*
[
tcheser-shetat.
V&QA.ZA *
Her-tep-aha-her-neb-s.
Mert.
^!
IX.
— eP>*.
<=>
X.
^ o
XL 4.
mut- neb-set.
5k
*
wwa
D
XII
Neb-senti.
w
Khesef-khemt.
11
^ Q
II
*
Par-neferu-en-xeb-set.
Gods.
Hour
Khepera.
$<=>(),
I.
11
f
J^
Ab-em-tu-f.
III.
Neb-xeteru.
IV.
An-mut-f.
w
]
V.
VI.
VII.
*
Heru-sbati.
*
Seker.
*
->^*
—
IX.
a
1
1
s
!
Hertt-her-kiiet.
Maa-hra.
~
D
X.
Bapi-f.
(D*^
VIII.
XL
.
*
Pesh-hetep-f.
1
^ZZZ*
Ka-taui.
Ka-khu.
—
—
MISCELLANEOUS GODS
302
The Goddesses and Gods of the Twelve Hours
XII.
of the Day.
Hour.
L
Goddesses.
81 o
II.
<=>
.
.
V.
O
D
^
TTT
VL
vii.
VIII.
IX.
x.
xi.
.
^ ——
M X7
I
~
W
Seshetat.
.
Xesbet.
.
Shu.
.
Hu.
.
Sau.
y^.ASBKT.
-
•
(](]
.
-
.
Tehuti.
.
'
©inn
•
.
O
(2
el
Mak-nebt-s.
t
A?ABIT
©o
M
J
.
.
^
^_^
M
NuNUT.
Semt.
Q
III.
IV.
Gods.
1=3=3
o
Nekiu
<Tt)
-
•
Kheperu.
.
Tcheser-shetat
™
O
t;h;-
sa
p§
Senb-eheperu.
©
i
u
o
t
l«1
.
iQ
.
.
.
^V\
-
Heru-em-au-ab.
•
Khensu.
AST.
Heq-ur.
=*.
Maa-ennu-amUAA.
H
D\^
XII.
*
o
XIII.
1.
The Planets and their Gods.
the "star of
Jupiter,
under the XlXth
AA-AM-KHEKH.
Hap-tcheserts.
and
South,"
the
XXth
Dynasties
^c
1
JLv,
was
called
Heru-ap-sheta-taui,
=
,
D
^^ *,
and in the Graeco-Roman period Heru-ap-sheta,
or Heru-pe-sheta,
was without a god.
2. Saturn, the "
*H
is ° ^,
1
star of the
^ 3
l
Q
~^~'
called
" Heru-ka-pet,"
See Brugsch, Thesaurus,
p.
This planet
West which traverseth heaven,"
*
was
*.
65
ff.
;
U
Aegyptologie, p. 336.
i.e.
MISCELLANEOUS GODS
" Horus, Bull of heaven," under the
and
^
D
^[
3.
is
1
1
the
in
,
XlXth and XXth
Graeco-Roman
period
^ ^j x
The god
and
.
$03
Dynasties,
Heru-p-ka and Heru-ka,
of this planet
Mars, the "star of the East of heaven,"
x
was Horus.
*
D
°, which
~|
described as the "[star] which journeyeth backwards in travelling,"
\
^j U&L J^
the
^Z~^Z~
XlXth and XXth
^
" Heru-tesher,"
this planet
and
s
,
under
Dynasties, and in the Graeco-Roman period
*
'
<^,
Mercury
Mercury was
XXth
^\
i.e.,
"the Red Horus."
The god
of
I
was Ra, G.
Ven lis.
4.
-^> was called " Heru-khuti,"
Mars.
called Sebku,
Dynasties, and Sebek, P
Graeco-Roman
period.
The god
Saturn.
[1
J]
% x, under the
ZS
J S,
Jupiter.
or Sebek, P
of this planet
j ^T^,
was Set,
XlXth
1
I
in the
q
H
i
I
x
•
1
j
5.
Venus was
Asar,
I
j
XXth
Jx
|
Dynasties,
called the " star of
^
^ni
J
JjjJ)'
Osiris.
X <^
As an evening
1
star
the Bennu-
under the XlXth and
and " Pi-neter-Tuau,"
morning," in the Graeco-Roman period.
was
the ship of
i.e.,
the
The god
Venus was
^[^^H^*-
called
"god
of the
of this planet
Sbat uatitha,
—
—
1
MISCELLANEOUS GODS
304
The Dekans and their Gods.
XIV.
The Dekans.
1.
Tepa-Kenmut
1.
Tepa-Kenmut.
2.
3.
Kher-khept-Kenmut
4.
Ha-tchat
5.
Pehui-tchat
.
*.
f^
141
4.
.
__g)
w
&
-=S
a
.
p.
69
;
<o
The Greek
3
Themat-hert.
_J> *•
*.
Brugsch, Thesaurus,
6
transcriptions are as follows
,
*
p.
137
ff.
;
Aegtjpt-
340.
2
S^
A*
_££
w &
~k
6.
.
AA/WV\
Ha-tchat.
*
Pehui-tchat.
See Lepsins, Chronologie,
ologie, p.
^
f
Themat-hert
1
.
3
Kemnut.
*
Kher-khept-Kenmut.
5.
5^
*"
.
Kenmut
6.
Ptolemaic Variants. 2
f~K—
.
2.
3.
1
:
CIT
4
XNOYMIC
5
XAPXNOYMIC
HTHT
7
<J>OYTHT
8
TOJM
x
MISCELLANEOUS GODS
The Dekans.
7.
Themat-khert
Ptolemaic Variants.
USTHA
9.
Beeatha
<=>
n#
Themat-khert.
7.
8.
*
.
<=>
*
8.
Ustha.
02
H^]1*
.
.
.
1i
/nf) *.
.
Bekatha.
9.
10.
Tepa-khentet
11.
Khentet-hert
10.
.
Tepa-Khentet.
®
[fflu*
rilh
Khentet-hert.
12.
ffl
12.
Khentet-khert
13.
Themes-en-khentet
tf
1
s==
ill*
*
-55-
1
.
.
OY€CT€— BIKOJTI
TnHXONTI
^
'-'
^
>
COYXWC
XONTAP€
XONTAXP€
CnTXN€
A<t>OCO
—
3
G
8
n
tf
Themes-en-khentet.
Sapt-khennu
14.
*
*
r]Tk
.
(!*•*
Khentet-khert.
*
13.
l
.
ttlh
11.
305
MISCELLANEOUS GODS
306
Ptolemaic Variants.
The Dekans.
15.
Her-ab-uaa
Shesmu
17.
Kenmu
.
®
*
.
<0>
9O
s^*
.
.
.
.
TXWkM
Semtet
19.
Tepa-semt
— /wv^m
m
/WW\A
/WVWA
*
2
>1(
,
*
*
18.
s^^c.
Shesmu.
16.
Her-ab-uaa.
15.
16.
.
.
tfr
.
19.
20. Sert.
Tepa-semt.
*.
20.
Sert
21.
S AS A- SERT
.
.
*
.
&<t
21.
22.
Kher-khept-sert
1
s
22.
Sasa-Sert.
PHOYOJ
.
A»
l^*!
Ci
Kher-khept-sert.
*
2
C€CM€, CIC€CM€
3
KONIM€
c
CPC0
r
CICPOJ
*
8
CMAT
MISCELLANEOUS GODS
The Dekans.
Ptolemaic Variants.
Khukhu
23.
*.
23.
Baba
24.
.
•I**
Khukhu.
2-i.
|V*'
1
.
9
26.
Her-ab-khentu
.
.
27.
Khent-kheru
.
.
®
*.
Khent-heru.
25.
Baba.
.
.
Khent-heru
25.
307
26.
*
Her-ab-khentu.
Stl*]-'
m
li
*
1
*
•
* *
Khent-kheru.
27.
28.
Qet
.
29. Sasaqet
.
.
.
.
28. Qet.
m
li<^»*
\o*
29. Sasaqet.
30.
Art
1
TnHXY
5
XONTAP6
2
30. Art.
*
XY
TnHBlOY
XONTAXP6
»'*
4
3
6
7
BIOY, TniBlOY
CIK€T
8
XGJOY
MISCELLANEOUS GODS
308
The Dekans.
31.
Khau
X
31.
32.
Ptolemaic Variants.
Khau.
Remen-heru-an-Sah
Mestcher-Sah
33.
34.
.
""*
*
<^>
.
|
^
ffs
% h %%
Jl
.
3-4.
"^
IS
ill
/^--&
J^ Jj.
C
X
Remeu-kher-Sah
x
fl
35.
A-Sah
x
35.
36.
Sah
37.
Septet
A-Sah.
2
.
X-
X
^ l^ x
Mestcher-Sah.
Remen-eher-Sah
Remen-heru-an-Sah.
32.
AAA/W
33.
i;-
o X'
flUx
36.
Sah.
|^ x
5
.
.
.
.
A
^
.
* a
37.
1
€P(0,
APOY
4
OYAP€
2
Septet.
P€M€NAAP€
3
5
0OCOAK
CGOGIC
.
.
MISCELLANEOUS GODS
309
The Gods of the Dekans.
1.
1k J J **,
See,
%,%v
Hapi-Asmat,
or
fl
(j
^
°°°
o
,
or
Hapi-Mestha.
2.
Ba,
3.
Khentet-khast,
4.
Ast
5.
Nebt-tep-ahet,
6.
Mestha-Hapi,
7.
Qebh-sennuf,
8.
Tuamutef,
9.
Tuamutef, Qebhsennuf, or Hapi.
5^£,
or
(Isis),
r
Isis.
'
(1
,
or
Isis,
or the Children of Horus.
°, or Tuamutef, or the Children of Horus.
"
=
®
11.
Heru,
12.
Set,
13.
Heru,
14.
Ast Nebt-het, n^
15.
Set,
^ ne
or
Children of Horus.
or Tuamutef.
',
'
* \\ °
Tuamutef, Hapi.
5r53>
§(1(1, or Tuamutef.
"|(1
KB'
10.
•
^ ***.
[1~***.
^ ***
[i
'
I
.
|T
or Ur,
,
era'
16.
Heru, v\
17.
Mestha,
-^
or
,
Ur
Tuamutef,
Hapi,
^
18.
Heru,
^*.
19.
Hapi,
^^
rs;
n
i
(| D
i
i
(](]
^ ***)
Tuamutef, Qebhsennuf.
22. Qebhsennuf.
Qebhsennuf,
***
20. Ast, jj21.
^
~
J(|
—
MISCELLANEOUS GODS
310
23.
qebhsennuf.
24. tljamutef,
25.
Mestha, Hapi.
26.
Heru,
27.
Heru, V\
vj
I
oooo
I
28.
Heru,
o
*****
**** x
29.
30.
Mestha, Hapi, Qebhsennuf, Tuamutef, Qebhsennuf, Hapi.
31.
Hapi.
32.
Mestha.
33.
Tuamutef, Qebhsennuf.
34.
Maat-Heru, Heru,
35.
Maat-Heru, Heru
36.
Maat-Heru
37.
Maat-Heru Ast,
I]
XV.
The Star-gods behind Sothis and Orion.
a
1.
Shethu,
2.
Nesru,
3.
Shepet,
4.
Apsetch,
5.
Sebshes, H
6.
Uash-neter,
1§><I|§=x, or Shetu,
AMAM
—"—
_£=£
^
D
c:s
,
^
w.
**
x.
x-
x
J
•
c
1
1
£)
,
Variant for Nos. 29 and 30,
j|
No. 29,
^
aaaaaa
I
******;
AAAAAA 7C7C A"7C
o
—W
fft
fr
variant of No. 30, Hapi, Qebhsennuf.
variant of
M
~
a
a
P
«
is
9
^
a
2
—
;
.
MISCELLANEOUS GODS
312
The Star-gods of the Southern and Northern Heavens.
XVI.
(Seep. 313.)
1.
The hippopotamus Hesamut,
8 r
1
up the back of which climbs a crocodile without name
identifies this representation
with Draco.
goddess are mentioned,
2.
The
bull
1.
e.g.,
Meskheti,
ffj
In a
members
the various parts of the body and
^J
®
list
^^j
Dr. Brugsch
;
of the hours
of the hippopotamus
<=>.
*****
_f _f
Reret,
juNj or
^
^
2.
£.
il
was the Egyptian
this
equivalent of our Great Bear.
3.
Horus the Warrior An,
,
who
holds in his hand a
AAAAAA
weapon with which he
4.
A
man
is
attacking the Great Bear.
standing upright and wearing a disk on his head
without name.
5.
A
man
standing upright; he holds a sjDear which he
driving into a crocodile.
This figure
6.
A hawk
7.
The goddess Serqet,
;
The
without name.
without name.
.
8.
is
is
Am (?),
lion
|\
I
,
in the form of a
n
r—l
Q-y--2», or
^
O,
.«
woman.
/WW\A
n
MVWS\
oXN
-fl-
n
with
'
eighteen stars.
9.
The crocodile Serisa,
XVII.
—From
the
R
<~:>
famous
^ <=ss^
circular
representation
of
the
commonly known as the " Zodiac of Dendera," which was
formerly in the second room of the Temple Roof at Dendera, but
heavens,
which
we
is
now
preserved in the Bibliotheque Nationale at Paris,
learn that the Egyptians had a knowledge of the Twelve Signs
of the Zodiac.
It
is
wrong, however, to conclude from
this,
as
some have done, that the Egyptians were the inventors of the
Zodiac, for they borrowed their knowledge of the Signs of the
Zodiac, together with much else, from the Greeks, who had
derived a great deal of their astronomical lore from the
lonians
;
this
is
certainly so in the matter of the Zodiac.
BabyIt is at
MISCELLANEOUS GODS
313
THE ZODIAC
314
present a subject for conjecture at what period the Babylonians
first
divided the heavens into sections by means of the constella-
tions of the Zodiac,
assuming that the
justified in
forms of the Zodiac date from an exceedingly primitive
earliest
The
time.
but we are fully
early dwellers in Babylonia
systematically
wove
the heavens
about the constellations which they
stories
and even went
beheld,
who observed
far as to introduce
so
them
into their
national religious literature, for Babylonian astrology and theology
Thus in the Creation Legend the
brood of monsters which were spawned by Tiamat and were
intended by her to help her in the fight which she was about to
wage against Marduk, the champion of the gods, possessed astrological as well as mythological attributes, and some of them at
are very closely connected.
least are
to be identified with Zodiacal constellations.
has been long held
by
W. King
accuracy has recently been furnished by Mr. L.
"Seven Tablets
of
This view
Assyriologists, but additional proof of its
Creation,"
interesting Babylonian text of an astrological character, from
it
is
clear that Tiamat,
is
associated
with a number of
Zodiacal constellations in such a manner that they
with members of her mythical monster brood.
Museum from which
embodied
in it
is
but there
;
were formulated at a
certain forms of the Creation
there
may be
The
Mr. King has obtained
older than the Persian period
beliefs
which
under the form of a constellation in the
neighbourhood of the Ecliptic,
British
in his
he has published an
wherein
1
is
little
identified
tablet in the
this text is not
doubt that the
far earlier time.
Legends existed
as early as B.C.
That
2300
satisfactory evidence to show, and the origins of the
systematized Zodiac as used by the later Babylonians and by the
Greeks are probably as old
whether the Babylonians were them-
;
selves the inventors of such origins, or
whether they are
to be
attributed to the earlier, non-Semitic, Sumerian inhabitants of the
country cannot be said.
It
is,
however, quite certain that the
Greeks borrowed the Zodiac from the Babylonians, and that they
introduced
it
into Egypt, probably during the Ptolemaic period.
The following are the forms
of the Signs of the Zodiac as given at
Dendera.
1
Vol.
I.,
page 204.
SIGNS OF
1.
Aries.
4.
Cancer.
6.
Virgo.
9.
7.
THE ZODIAC
Libra.
315
8.
Sagittarius.
10.
Capricornns.
^VWVSA/WVW>
WWWWVW
11. Aquarius;.
12.
Pisces.
Scorpio.
-
THE ZODIAC
SIGNS OF
316
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MISCELLANEOUS GODS
— In
XVIII.
names
f\
c^ J$^
cS|\
JS^
^^|.
7.
-
T
^ (^
i
Shu,
12. Remi,
Entuti,
]L
21.
—
>
Mau-aa,
30.
^©^_.
Auai,
32.
|\
•
35.
"""*
(1
rx/v°-
,|Tk
( ?)
"
>
Aax,
<*
J
^© *,
-\
->.
s
TA
Sekheper-
Metu-khut-f,
Theta-enen,
.
CTZ1
29.
33. Senk-hra,
u
*°
VpER
27.
w
20. Shai,
Olo
<S
Aatiu,
13.
-~
*
(]().
31.
i]^^()(].
1st,
10.
~
<t^
24
AA/VA\ £^ »
Antheti, IL
34.
c^^'S.
j
26. Khepi,.
I^'^jI-
3.
.
I
•
I.
^w^ Xp. |\
22. Tuati,7
!.
Pfl^kiS: ».^™,
(](].
()
^
U
<=>
<=>
"|^J.
<^
Tebati,
|
™^\
&
Khenti-Amenti,
^ j^ ^ ^
25.Thenti,
\\
Seti
Temtemtch,
Ament,
15.
17.
1
Tchemtch-hat,
3^.
Seb,
9-
(]™|
AA/W^
Q^
Amen-khat,
o
Ba-Ra,
-
.
(1
\i
11111
1.
of
^I^Jtjfff.
y\
11
23.
6
oa($^.
l^^^ J M ^.
18. Madti,
^ ~ 19.
.
rf[k
—
Nef-em-baiu,
4.
.
™(j(]o.
8.
14.
Aakebi,
16.
QERER,
-
'
^.
Heru,
v\.
KHENTI
2.
Senki,
5.
ll.
a 11(1
-^
1
of gods, with figures:
{
£s '=.
Tem,
jo.
1.
ct
Netch-baiu,
Tomb
Second Corridor of the
the
are the following
317
36
Li..
Besi-
Semaahut, fl^f^^.
JP^™^.
<=> ©
° M
Kheperi, S M. 39. Ka-Ateni,
Sekhem-
shemti,
37.
38.
h
V*3
1
H
1
Sehetch-khatu,
42.
TIT
44.
Nut,
47.
Nu,
1
(1
^
8
^ ^ %^ °
43.
.
10.
.
AAA/W\
I
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AAftAAA
.
^\
i
1
I
45.
48.
Tefnut,
Huaaiti,
| f]
(1
^prf
.
^^
46.
Nebt-het,
(]()"•
49.
See Lefebure, ics Hypog^es Boyaux de Thebes, Paris, 1886,
pt.
<a,
Nethert,
i.,
pi.
15
it.
11.
10.
13.
12.
20.
19.
4.
3.
2.
1.
21.
5.
6.
14.
15.
23.
22.
8.
7.
16.
24.
17.
25.
9.
18.
26.
27.
\r^\
28.
29.
30.
31.
32.
33.
34.
35.
36.
37.
44.
45.
46.
43.
42.
41.
40.
39.
38.
48.
47.
I
55.
s
64.
65.
74.
52.
53.
54.
73.
72.
50.
49.
r\
r^
v^
w
62.
63.
51.
60.
61.
71.
70.
59.
69.
57.
58.
68.
67.
56.
66.
—
MISCELLANEOUS GODS
320
Seraa,
50.
1
<=
Amen-ha,
52.
S
Kheprer,
53.
A
Qererti,
51.
<=*
54.
.
4*
e
f
=0).
Seshetai, ™()(j.
^
62.
60.
Then -
aru,
o
•
Mi-
V\A/vAA
M
3
61.
.
-
ffiDlji).
^
Maa-uat,
^J^X-
63.
Uben,
65.
Her-ba,
^
£^£
59.
:
64
^
~~
66.
Qa
68.
Amam-ta,
-
ba,
a
Netchesti,
67.
7
69.
Urshiu,
70.
Hai, ^
\\^
Hetchuti,
in
Shepi,
58.
Aaai,
AWM
Sekhen-ba,
56.
^|f)f[.
Reehi,
57.
fc^gj.
z
55. Serqi,
w
.
71.
Aana-tuati,
/W
Ketuiti,
AAAAM
*
w
w
.
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rrr~i
|(][j.
XIX.
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D
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Heb-mesper.
Day
of Osiris.
Heb-per-setem.
Day
of
7
-
5-!TT^
'
Neb-senku,
Day
T^^
^P,
o
74.
Heb-enti-paut, or
w
,
Neb-baitt,
The Names of the Days op the Month and their Gods.
©O^E7
^
2.
8
73.
-
Heb-khet-her-khau.
Day
Amset.
of Hapi.
Heb-en-sas.
Day
of Tuamutef.
Heb-teoa.
Day
of Qeblisennuf.
Heb-tep-[abet]
Day
of Maa-tef-f.
Heb-kep.
Dayof Ari-tchet-f,
Y
II
—
.
j
.
.
MISCELLANEOUS GODS
322
10.
Heb-saf.
PQq/^.
Day
of Ari-ren-f-tcliesef,
CZDi
11.
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19.
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22.
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25.
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^
7
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Day
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Heb-sa.
Day
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Day of Armauai,
Heb-mesper-sen.
Dayof Shet-f-met-f,
y
6
Heb-aah.
Day
Heb-setem-metu-f.
Day of An-mut-f,
Heb-anep.
Day
of Ap-uat,
Heb-aper
Day
of
Heb-peh-Sept.
Day
of Nai,
Anpu
\f a
g
^
(](]
X
Heb-tenat.
Day of Na-ur, °
Heb-qenh.
Day
of Na-tesher,
Heb-setu.
Day
of Shem,
Heb-pert.
Day
of Ma-tef-f,
|j$jl
™
°^ *fL
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Day
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of Heru-her-uatch-f,
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I
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^
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of Heru-netch-tef-f or
,
/
^^
Nehes fD
.
GODS OF THE BOOK OF THE DEAD
XX. The
who
gods and mythological beings
the Theban Recension of the Book of the Dead.
Aseb
$
Mi-
.
Ashu
are mentioned in
1
vr
Arethi-ka-sa-thika
:5i>:
\i-
rrr~i
.
Ashbu
o l\i-
Asher
<dl^> MAAM
t
rr
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1
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rn
Aahet
^
Aakhabit
o
Aaqetqet
Aah
i
o
.
Asar
Ast
o
.
.
i;
Aukert
m
v
Aukert-khentet-ast-s
Abu-ur
Ap-uat
D X
Ap-uat-nieht-sekhem-pet
Ap-uat-resu -sekhem- taui
1
The passages
edition of the
in
Book of
^
I
V
&ztv~&~
V
*3=S|II
?
which these names occur are given in the Vocabulary to my
Dead.
(Chapters of Coming Forth by Day, London, 1898.)
the
GODS OF THE BOOK OF THE DEAD
324
Q_LIU
Ap-si
Ap-skat-taui
Am-beseku
.
Am-snef
AAAA
r^
Am-hauatu-ent-pelmi-f
....
Amen
Amen-Ra,
r^ q
.
AAAAAA
Arnen-Ra-Heru-khuti
I
.
Amen-nathek-rethi-Amen
AA/WVS.
Amen-na-an-ka-entek-share
AAAAAA
Ainsu
(or,
-=aoo
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
|\
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An-a-f
f
Anpu
.
An-mut-f
.
J\
AAAAAA
I
I
i
fc
t
AAAAAA
..
GODS OF THE BOOK OF THE DEAD
....
An-Her
J\f=^.
An-hra
An-hetep-f
=*
ft
.
An-tebu
AAAAAA
Ari-Maat
-
rflj
II
.
Ari-em-ab-f
Ari-en-ab-f
i\y
Ari-lietch-f
Ari-si
Ah
w
.
AM
.
Ahiu
.
quo
Aliibit
Aheti
Akhsesef
Astennu
°i
Astes
*
.
Aken-tau-k-ha-kheru
ra
Akenti
Aqen
Aqeh
.
o
1ST-
.
1
Akau
.
Akert-khent-ast-s
\\
ra
325
GODS OF THE BOOK OF THE DEAD
326
....
....
....
*g
D
Ata-re-am- tcher - qemtu-renpar-sheta
Atem
Aten
Au-a
(j>
•_£=&
/wwv\
o
Atek-tau-kehaq-kheru
Aa-kheru
Ci
rvn x
d.
in
i
i
zl
.
....
i
i
zl
A
Aurau-aaqer-sa-anq-re-bathi
Aba-ta
AAMM
fj
Aha-aaui
Ahau-hrau
.
Abt-tesi-rut-en-neter
Apep
I
I
O^
TJ
^.
.
Aapef
^
D
.
a
Am-aau
In
JS^ 1
Amam-maat
Am-heh
Am-khebitu
Aniam
Amemet
Ankhi
Ankhti
w
e==
(
u)
^
T
GODS OF THE BOOK OF THE DEAD
Ankhet - pu-ent-Sebek-neb
Bakhau
327
fo«»KfJ
0—=>
.
J
\ r^^
Ankh-em-fentu
....
Anti
Aha-an-urt-nef
11
^
A
.
-<S>-
d
Akhen-maati-f
Akhekhu
Aq-her-ami-unmit-f
Aqan
Aati
.
w
i
A
.
Atch-ur
Ua
J\
x=>c
^
.
Uaipu
Uamemti
w
Uart-neter-semsu
flvrnpki^y-
Uatch-Maati
Uatch-Nesert
Uatchit
Uaau
Ui
....
.
.
Ubes-hra-per-em-khetkhet
Ml
I
AAAAAA
Unpepet-ent-Het-Heru
Unnut
o *
Hi
7\
y\.
.
GODS OF THE BOOK OF THE DEAD
328
Unen-nefer
Un-hat
Unti
.
Ur-at
.
o
Ur-pehui-f
w
Ur-maat
Ur-maat-s
^c
ISO
Ur-mertu-s-teshert-sheui
9
Ur-hekau
^
I
111
I
I
u
User-ab
I
User-ba
Usert
....
A
©I
Usekh-nemt
Usekh-hra
^
Utu-rekhit
$Qx&
Utet-lieh
Utcha-re
y-
Ireqai
Ba
Bai
Bati
C7
.
.
Bati-erpit
o
o
o
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w
\\
D
^
V.
a
%
GODS OF THE BOOK OF THE DEAD
....
Bau
j%,^.
Bai
(4
Baba
'
'
'
(J
Ba-neb-Tettet
Barekathatchaua
IS
Bast
.
Basti
.
Bab a
Bah
Bebi
.
jyyJ
.
.
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Pa-rehaqa-khep er u
l
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ra
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Pa-sliakasa
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a
.
m
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w
<=>
D
Pehreri
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o
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s
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^IM
.
D
Peti
Petra
Ptali
i>,\-
.
.
.
^
\\
D
^
!29
.
GODS OF THE BOOK OF THE DEAD
330
D
Ptah-aneb-res-f
Ptah-Seker
D
Ptah-Tanen
Fa-pet
**\
Maa-anuf
Q
AA/WV
.
4>
Maa-atef-f-kheri-beq-f
m w
1}>
.
JA
Maati-f-em-shet
X
.
\\
Maati-f-em-tes
^^
w
AAAAAA
AAAAAA
Maa-em- kerh-an-nef-em-hru
o
ra
^
Ay
Maa-ha-f
Maa-heh-en-renpit
-^
|
I
9
Maatuf-her-a
Maaiu-su
Ay
(?)
Maa-thet-f
Maat
Maati
I
.
.
w
.
&
Maau-taui
Marqatha
_£=£
A
Mi-sheps
Ment
Menkh
.
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I
ii•
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GODS OF THE BOOK OF THE DEAD
r
^a
131
1
Menqet
J\
/WNAAA
Ment
2^
.
AA/WVA VJ
Menthu
Mer
m
.
Mert
.
Merti
.
i_n
Mer-ur
Meris
Mert
.
.
Meh-urt
i
.
Mehanuti-Ra
Mehi
_
_n
o
o<=><
.
Mehiu
Mehen
/WW\A \U
\
Mehenit
Meht
.
Mes-peh
Mes-sepekh
—jsn^i^
•
Meht-khebit-sah-neter
(1
o|_a
.
Mestha
Metu-ta-f
.
SS
C3ED
Metes-hra-ari-she
^^>
Metes-sen
.
I
r\
1
/VWsAA
\\
GODS OF THE BOOK OF THE DEAD
332
Naarik
N asaqbubu
Nak
¥^JMJM
£££
.
Natkkertki
i^'iiy
Nak
Naau
•4-
Nart
Nu
aaaaaa
Nubti
Nut
^
o
.
dH\v^
Neb-abui
Nebt-unnut
/wwv\ ^>
Neb-krau
Neb-pehtet-petpet-seba
J1
Neb-pekti-tkes-mennient
<—^
Neb-maat-keri-tep-retui-f
\\
£J
I
Neb-er-tcker
Nebt-ket
Neb-s
.
Xeba
.
o
J 1(1
AA/NAAA,
D
Nepera
Nefert
Nefer-Temu
vfl
11
1
n~
^ O
H
•
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w
'
I
e
AAAAAA
si
"
w
I
.
GODS OF THE BOOK OF THE DEAD
Nem-hra
Nem
.
*
^7
Nemu
.
Nenutu-hru
Nen-unser
O
KS1
aA
AVW\A
A/VWV\
Nentchii
/WWAA
/WWV\
Ner
,*?
.
Nerau
Neri
.
Nerau-ta
Neliesiu
Neha-hra
Neha-hau
Neheb-nefei
Neheb-ka
Nekhebet
/WW\A
Nekhen
Neka
d
©©J
''
.
Nekau
Nekau
5^
Z5
Nekek-ur
Neti
B
<=>S
(?)
Net (Neith)
XXJ.
333
.
GODS OF THE BOOK OF THE DEAD
334
AAAAM
Neti-she-f
.
Neti-hra-f-emma-mast-f
^
\\
i-i-J
^ w
AA/W\A
Neteqa-hra-khesef-at u
s
I
t^
,
^ A
AWVW
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
Ra
$a
.
Ra-Asar
Rii-Heru-kliuti
Ra-Tem
O
1-
^pmr
"o"
Ra-er-nelieh
Rut-en-Ast
/WV\AA
//
Rutu-nu-Tem
III
Rutu-neb-rekhit
s\
,
—
,
I
^^
c:J
^a=n
na
in
Remi
.
Remrem
O
&JM-
^
d
.
GODS OF THE BOOK OF THE DEAD
Renenet
A/WVNA
AVWSA \J
Rennutet
Rertu-nifu
Rerek
.
Sc=£sJ£xs
Rerti
.
I
.
\\
.
IS
Re-hent
8"]']
Re-henenet
a v—V_
w ^ w
Rekhti-merti-neb-Maati
n
n
Res-ab
Res-lira
Reqi
\
I
Rehui
Rekes
$\
ill
JBs>
Rehu
Rehti
S\
Will
<=>
.
AAAAAA
%
-<2>-
j®>-
®>
(?)
.
A
$
Retasashaka
Reta-nifu
Reta-hen-er-reqau
Reta-sebanqa
Hab-em-atu
Oc^.
Ha-hetep
Ha-kheru
Haker
.
ra
335
.
GODS OF THE BOOK OF THE DEAD
Haqa-kaka-ua-hra
Hu-kheru
.
Hemti
Hai
.
Ha-hra
H apt-re
Mil'
H arpukakashareshabaiu
Harethi
Hapi
A T=\
(Nile)
Hapi
.
Hapiu
Hu
Hui
w
(Apis)
w
.
w
.
^
^
X
Hu-tepa
a
Hi-mu
Hit
AVW\A
.
Hebt-re-f
Hept-seshet
y
D
o
Hemen
Hem-nu
Henbi
Hensek
(?)
00
X
X
z
GODS OF THE BOOK OF THE DEAD
Henti
(Osiris)
Henti-requ
<=>
Hent-she
d
\
)
|
-iA
w
<§>
Heri-akeba-f
A
\\
A/WV\A
AAAAM
&
/WWW
Heri-uru
Hertit-an
<=>
ftAj
L
Heri-sep-f
©
.
\\
Her-ta
^
Her-taui
Heru
.
^M
Herui (Horus and Set)
Herui-senui (Horus and Set)
Heru-ai
w
(?)
^-
Heru-ur
Heru-em-khent-an-maati
^
tcZpH
Heru-netch-hra-atef-f
a
Heru-khuti
Heru-sa-Ast
Hra-ua
I
Hra-nefer
.
Hra-f-ha-f
.
Hehi
I
&
^
.
Hes-hra
II
—
~?d-
|
i
337
GODS OF THE BOOK OF THE DEAD
338
Hes-tchefetch
Heqtit
»
Hetep
Hetep-sekhus
u
E etep-ka
Hetep-taui
Hetemet
y-^Bi-
Hetetet
<=
H etch-re
I
1
o <=
Hetch-re-pest-tep
Hetch-abehu
Kharsatha
1\°
.
Khu-kheper-ur
.
Khu-tchet-f
Khut
anya^
©
.
J/WWV\
Khebent
<?\
Khepera
Khepesh
Khemi
Khemerinu
Khnemu
Khnemet-em-ankh-annuit
Khenememti
o*
5
5
F7ir°4Hft
q
\\
.
GODS OF THE BOOK OF THE DEAD
Khensu
V.
Khenti-Amentet
li
a.
I
rv^S)
mi-
Khenti-Khatthi
Kher
1
\\
.
Khera
Kherserau
.
Khersek-Shu
Khesef-at
K hesef-hra- ash
-
kher u.
Khesef-hra-khemiu
i
Khesef-khemiu
i
tin
Sa-pa-nemma
III'
Sa-Amenti-Ra
HW\ ^
Saau-ur
Sau
Sabes
V\M-
.
Samait
Sah (Orion)
Sah-en-mut-f
Saqenaqat
.
I
AAAAAA
Sukati
w
Sut
Seba
T on y
.
i
*
f
339
.. .
GODS OF THE BOOK OF THE DEAD
340
Sebau
Sebek
.
Sebek
Sepa
Sepes
Sept
.
D
.
.
¥M\W
Sept-kheri-nehait-ami-beq
\\
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Sept-mast- en-Rerti
Semu-taui
.
.
Semu-heh
.
Smam
Smamti
\\
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Smetu
Smetti
Ser-kheru
r=v)^ w
'
.
Serat-beqet
\-*&VJ,-
Serekhi
Seres-lira
Serqet
Sekhiu
Sekhem-ur
^»
.
Sekhem-em-ab-f
9
.
GODS OF THE BOOK OF THE DEAD
_H^O
Sekhemet-ren-s-em-iibut-s
Sekhen-ur
Sekber-at
R
^
AAAAAA
.
.
.
Sekher-remu
i
i
Sekhet
T
Sekhti-hetep
^^A w ^ D
Sekhet-hra-ash-aru
PUT^TI
^
si*
Seshet
f
Sesheta
Seshet-kheru
Seker
.
Sek-hra
9
Seksek
MO'V
Seqebet
Seqet bra
Set
o
.
.
Set-qesu
Setek
.
Shabu
Shapuneterarika
.
U
^1
Shareshareshapuneterarika
fcl
u
i
341
.
GODS OF THE BOOK OF THE DEAD
342
Sharesharekhet
.
I
Shareshathakatha
Shakanasa
Shu
Shefit
Iflil
\\
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a-
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.
....
....
as.
8
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D
(Uf
1))1
1
Shenat-pet-utheset-neter
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nn
Sherem
^
^— p-a
mi
r~vrn
Shes-khentet
Sheta-hra
D
.
U
Ka-hetep
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5^\
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I
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.
z
ra
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GODS OF THE BOOK OF THE DEAD
A
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3 43
GODS OF THE BOOK OF THE DEAD
344
Tu-menkh-rerek
Tuamutef
.
Tun-pehti
.
Teb-lira-keha-at
Tena
.
c^
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ra
.
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Tchehes
Tchesert
Tcheser-tep
^
2"
o
345
(
)
CHAPTER XX
SACRED ANIMALS AND BIRDS,
THE
Egyptian texts prove beyond
ETC.
doubt
all
the
that
Egyptians worshipped individual animals, and birds, and
reptiles
from the
earliest to
the latest times, and in spite of the
statements to the contrary which are often
made
custom must
this
be regarded as a survival of one of the most popular forms of the
At
religion of the predynastic peoples of the Nile Valley.
first
animals were worshipped for their strength and power, and because
man was
period
afraid of them, but at a later
Egyptians
the
developed the idea that individual animals were the abodes of gods,
and they believed that certain
This idea
in
it,
is
deities
in them.
were incarnate
extremely ancient, and the Egyptian saw no absurdity
because at a very early period he had
made up
his
a god was always incarnate in the king of Egypt, and
mind
if this
that
were
was no reason why the gods should not become incarnate
animals.
Animals which formed the abodes of gods, or were
so there
in
beloved by them, 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
with as
much
care as that of a
least, his
human
body was mummified
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
SACRED ANIMALS
346
make known
sacred animals were thought to
who were
them
incarnate in
can be
little
the will of the gods
said,
but the priests of
each animal must have formulated some system which Avould satisfy
making the
made to
the devout, and they must have had some means of
animals move in such a
way
that the beholder would be
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
by
infirm to perform their duties they were put to death either
command, and
the priests or at their
also that care
was taken,
so
keep in reserve an animal which could take the
place of that which was in the temple in the event of its sudden
far as possible, to
The monuments
death.
of the predynastic and archaic periods of
Egyptian history which have been discovered during the
last
few
years prove that Neith, Hathor, and Osiris were worshipped in the
and the traditions recorded by Greek and Roman
earliest times,
by a series of statements
Egypt which is of the greatest
writers supplement this first-hand evidence
about the cult of animal gods in
importance for our purpose here.
One
of the oldest animal cults in
wnom
n ^f^
with Egyptian
'
^ ne
Greeks
call
Egypt was that
Apis, and whose Avorship
Apis was, however, one of
civilization.
Hap,
of
is
coeval
many
bulls
which were worshipped by the Egyptians throughout the Nile
Valley, and
it
which led up
is
greatly to be regretted that the circumstances
to his occupation of such
the animal gods of
Egypt
are
an exalted position among
unknown.
According to JElian, 1
Hapi, or Apis, was held in the greatest honour in the time of
Mena, the
first historical
was under Kaiekhos,
king of Egypt, but Manetho
i.e.,
M
Ka-kau,
" calf of a
call
=v), a kins: of the
cow which
Ae'yet oe tis
a.7rdvT(A)v
3
Herodotus
it
Hnd
(iii.
28)
Apis "Eua^o^, and the former describes him as the
is
incapable of conceiving another offspring
" and the Egyptians say that lightning descends
ALyv7TTiwv (3ao-L\ev<;
says that
c
i
Dynasty, that Apis was appointed to be a god.
and jElian
2
to>i>
Trpo<pr]Tojv
(.Trevoqcn.
uypaiorarov etvai avrov
£u>oj/
Aoyos ov
7racriv
wore ae/Sew
7re77-io-Teu/cajs.
See Cory's Ancient Fragments.
eKnvcrTOS,
€fJ.(f>v^ov,
Dc
;
upon the cow from
on apa
[M?)cis]
o
tujv
etra /xevTOi npoeiXero ravpuv,
Nat. Animal,
xi.
10.
APIS
" heaven, and that from thence
" which
BULL
it
347
marks
called Apis, has the following
is
" has a square spot of white
" figure of
an eagle
on the forehead
and in the
:
" tongue a beetle."
Pliny relates
This
brings forth Apis.
tail
;
black, and
and on the back the
double hairs
(viii.
is
it
:
calf,
72) that
:
and on the
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
A general mourning ensued upon
in the fountain of the priests.
and the
this,
priests
and others went with
they found a successor
;
this,
their heads shaven until
however, Pliny says, did not take
and we may therefore assume that an Apis was generally
kept in reserve. As soon as the animal was found, he was brought
long,
to
Memphis, where there were two Thalami
these bed-chambers the people were
wont
set apart for
him
;
to
to resort to learn the
auguries, and according as Apis entered the one or the other of
augury was deemed favourable or unfavourable.
He gave answers to its devotees by taking food from the hands of
Usually Apis was kept in seclusion, but
those who consulted him.
whensoever he appeared in public he was attended by a crowd of
these places, the
Once a year a cow was presented
to him, but it is said that she was always killed the same day that
they found her. The birthday of Apis was commemorated by an
annual festival which lasted seven days, and during this period no
boys
who sang hymns
man was
to him.
ever attacked by a crocodile.
In front of the sanctuary
of Apis was a courtyard which contained another sanctuary for the
dam
of the god,
and
it
was here that he was turned loose
in order
that he might be exhibited to his worshippers (Strabo, xvii. 31).
Diodorus
tells
us
(i.
85) that Apis, Mnevis, the
Ram
of Mendes,
the crocodile of Lake Moeris, and the lion of Leontopolis were kept
at very considerable cost, for their food consisted of cakes
made
of
the finest Avheat flour mixed with honey, boiled or roasted geese,
and
live birds of certain kinds.
The sacred animals were
also
washed
in hot baths,
and their
bodies were anointed with precious unguents, and perfumed with
the
lie
sweetest odours
upon.
When
;
rich
beds were also provided for them to
any of them died the Egyptians were
as
much
APIS BULL
348
concerned as
to
if
they had lost their
spend largely in burying them
old age in the reign of
;
own children, and they were wont
when Apis died at Memphis of
Ptolemy Lagus
his
keeper not only spent
everything he had in burying him, but also borrowed
fifty talents
own means were insufficient.
Continuing his account of Apis Diodorus says, " After the splendid
of silver from the king because his
" 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
"further mourning
and
lamentation,
and such
is
put to
priests
as
all
are
" appointed for that purpose, lead the
young ox through the city
Then they put him into a
him forty days.
" barge, wherein is a golden cabin, and so transport him as a god
" to Memphis, and place him in Vulcan's grove.
During the forty
" of Nile, and feed
" days before mentioned, none but
"
who being
placed
full
" expose their persons.
" into the sight of this
" they give this reason.
" into an ox
;
women
are admitted to see him,
in his view, pluck
up
their
coats
and
Afterwards they are forbidden to come
new god.
They say
For the adoration of
this ox,
that the soul of Osiris passed
and therefore, whenever the ox
is
dedicated, to this
" very day, the spirit of Osiris
is infused into one ox after another,
that the members of Osiris (who
some
say,
But
" was killed by Typhon) were thrown by Isis into an ox made of
" wood, covered with ox-hides, and from thence the city Busiris
" to posterity.
"
was
called."
In his account of Apis
(xi.
10) iElian states that Apis was
recognized by twenty-nine distinct marks, which were
the priests, and that
when
it
known
to
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
a barge and conveyed the new Apis to Memphis, where fine
chambers were set apart for him, and spacious courts for him to
walk about in, and where moreover, a number of carefully chosen
cows were kept for him.
At Memphis a special well of water
After this period, at the time of
was provided
for
Apis and he was not allowed to drink of the
waters of the Nile because they were supposed to be too fattening.
APIS BULL
349
Curiously enough the animals which were sacrificed to Apis were
oxen, and according to Herodotus
38, 41)
(ii.
a single black hair
if
was found upon any one of them the beast was declared
"
unclean.
"
makes
And
one of the priests appointed for this purpose
down
tail,
;
He
marks
these respects, he
all
When
" with death."
Apis
it
was
Avith
it
Anyone who
" away.
marks
it
by
an ox of this
and
and was
it
some sealing
so they drive
class
was
is
to be offered
off
and
its
him
punished
slain after a libation of
head was next cut
its
;
:
is
rolling a piece of
an unmarked animal
sacrifices
led to the altar
had been poured out
signet
his
pure
If the beast
" byblus round the horns, and then having put on
" earth, he impresses
if it is
also looks at the hairs of
whether they grow naturally.
to see
" found pure in
standing up
is
and he draws out the tongue, to see
" as to the prescribed
" his
both when the animal
this examination,
" and lying
to be
up
to
wine
body was
was thrown into the river and
" If any evil be about to
the following words were said over it
" befal either those who now sacrifice, or Egypt in general, may
If the
flayed.
head was not sold
it
:
"it
averted on this head."
be
Ammianus
—
Plutarch
(De hide, §50) and
Marcellinus (xxii. 14, 7) agree in stating that Apis was
only allowed to live a certain number of years, which was probably
twenty-five, and
this period
of which
seems that
it
if
he did not die before the end of
he was killed and buried in a sacred well, the situation
was known
to a
few privileged persons only.
The Egyptians connected Apis, both
Osiris,
and their
associated.
beliefs
The
soul of Apis
was thought
or Osiris- Apis.
when
it
and dead, with
to
go to heaven after
had been incarnate, and to join
formed with him the dual god Asar-Hapi
the death of the body in which
itself to Osiris,
living
concerning the two gods were very closely
it
Early in the Ptolemaic period the Greeks ascribed
Asar-Hapi the attributes of their god Hades, and Graecized the
Egyptian name under the form " Serapis " both Egyptians and
to
;
Greeks accepted Serapis as the principal object of their worship,
and after about B.C. 250 this god was commonly regarded as the
male counterpart of
of
Hapi or Apis
that in one
is
place
Isis.
It
has already been said that the cult
very ancient, and there seems to be no doubt
or
another the bull was always worshipped
APIS BULL
350
Egypt
in
might
land,
Egypt
we
T
up
it
and of
when
;
theological systems began to be
V
K
god was incorporated in them, and at
was regarded as the " second life of Ptah,"
anc a ^ s0 as
e son °^
sn^ s
From scenes on coffins,
'
^
^
we know
-
that he possessed the attributes of Osiris the
great god of the Underworld, especially after the
mummy
for he is often represented bearing a
" Bull of
made in
Memphis
that he
stelae, etc.,
Amenti
"
is
a
common name
of Osiris.
beast, with massive limbs
A
and body.
fixed in the forehead, a disk
XXVIth
Dynasty,
upon his back, and
Egyptian bronze
god as a very powerful
figures of the Apis Bull represent the
is
virility
a Avater god, poured the Nile over the
this ancient
find
//
Osiris, as
and Hapi provided the strength which enabled the Egyptians
plough
to
and
as the personification of strength
in battle.
triangular piece of silver
and a uraeus are placed between
the horns, above the fore and hind legs are cut in outline figures
of vultures with outstretched wings, and on the back, also cut in
outline,
is
a representation of a rectangular cloth with an orna-
mental diamond pattern.
Herodotus
(iii.
28) says that the patch of
white on the forehead of Apis was square, Xevkov TeTpayuvov, and
that the figure of an eagle was on the back, eVi Se rod vanov, alerbv
eiKao-fxevov
;
of the beetle
which he says was on the tongue of Apis
and the double hairs in the
no
tail
the bronze figures naturally
show
traces.
Of the tombs in which the Apis bulls were buried under the
Early and Middle Empires nothing is known, but the discovery of
the famous Serapeum at Sakkara, called by Strabo (xvii. 1, § 33)
the " temple of Sarapis," which, he says, was " situated in a very
" sandy spot,
where the sand
is
accumulated in masses by the
" wind," revealed the fact that so far
the bodies of the Apis bulls were
back as the XVIIIth Dynasty
mummified with great
care,
and
that each was buried in a rock-hewn tomb, above which was a
small chapel.
called
In the reign of Rameses
II.
a son of this king,
Kha-em-Uast, made a subterranean gallery in the rock
at
Sakkara, with a large number of chambers, and as each of these
was occupied by the mummied Apis
in his coffin its entrance
walled up, and the remains of the
preserved for a very long period.
sacred
was
animals were thus
Psammetichus
I.
hewed
a
SERAPEUM OF SAKKAliA
similar gallery in the rock,
and
with great care and thought
;
351
side-chambers were prepared
its
the two galleries taken together are
about 1200 feet long, 18 feet high, and 10 feet wide.
Above
galleries stood the great Temple of the Serapeum, and
by was another temple which was dedicated to Apis by
Nectanebus IT., the last native king of Egypt. In the Serapeum
of Kha-em-Uast and Psammetichus I. a number of Egyptian holy
men lived a stern, ascetic life, and it appears that they were
these
close
specially appointed to
commemorative
perform services in connexion with the
festivals of the
dead Apis
rules of the order are wanting, but
of
life
which they lived there
of Pythagoras,
many
of
it
closely
whom
Details of the
bulls.
probable that the scheme
is
resembled that of the followers
were
abstained from animal food, and had
celibates,
common. 1
things in
all
interesting to note the existence of the
monks
and that they
It is
of the Serapeum,
because they form a connecting link between the Egyptian priests
and the Christian ascetics and monks who
early centuries of our era.
Egypt
until the downfall of
filled
Egypt
in the
The worship of Apis continued in
paganism, which resulted from the
adoption of Christianity by Constantine the Great and from the
Emperor Theodosius.
As Apis was the sacred Bull of Memphis and symbolized the
Moon, so Mnevis was the sacred Bull of Heliopolis and typified
The ancient
the Sun, of which he was held to be the incarnation.
edicts of the
Egyptians called the Bull of Heliopolis Ur-mer,
and described him
as the " life of
Ra
"
he
;
is
^^
LP y^,
usually depicted in
the form of a bull with a disk and uraeus between his horns, but
sometimes he appears as a
man
with the head of a
According
bull.
Manetho, the worship of Mnevis was established in the reign of
Ka-kau, a king of the Ilnd Dynasty, together with that of Apis
to
and the
Ram
of Mendes, but there
with Egyptian civilization, and that
is
it
no doubt that
great system of adoration of the bull and
throughout Egypt.
1
Strabo mentions
cow
is
coeval
as agricultural gods
(xvii. 1, § 22) that the
See Zeller, History of Greek Philosophy, London, 1881, vol.
el Rontanae, 1878.
Hitter and Preller, Historic Phil-Qraece
it
was only a portion of the
i.,
people
pp. 306-352
;
MNEVIS BULL
352
of
Momemphis kept
cow
a sacred
Apis was
in their city just as
and Mnevis at Heliopolis, and
maintained at Memphis,
adds,
" these animals are regarded as gods, but there are other places,
" and these are numerous, both in the Delta and beyond
" which a bull or a
cow
is
" gods, but only as sacred."
to Osiris,
the Egyptians
Diodorus explains
;
out that the bull was of
in
Mnevis, like Apis, was consecrated
and both Bulls were " reputed
"
it,
maintained, which are not regarded as
as gods generally
24, 9) this fact
(i.
by
all
by pointing
creatures the " most extraordinarily
all
" serviceable to the "first inventors of husbandry, both as to the
u sowing of corn, and other advantages concerning tillage, of which
" all reaped the benefit."
nor
widespread
The
popular
so
of Mnevis
cult
that
as
of
Marcellinus says (xxii. 14, 6) that there
A curious
related about him.
Animal,
in
is
so
nothing remarkable
by iElian (De Nat.
related
11) to the effect that king Bocchoris once brought
xii.
a wild
story
is
was neither
and Ammianus
Apis,
bull
fight
to
Mnevis,
against
and that the savage
creature in attempting to gore the sacred animal miscalculated his
distance,
and having entangled
persea tree,
fell
horns in the branches of a
his
an easy victim to Mnevis, and was
slain
by him.
The Egyptians regarded this impious act with great disfavour, and
probably hated him as they hated Cambyses for stabbing Apis.
Among the Egyptians another sacred bull was that of
Hermonthis (Strabo,
(Saturn,
i.
26)
was
xvii.
called
and according to iElian
47) which, according to Macrobius
1,
Bacchis
(xii.
(or Bacis, or Basis, or Pacis),
11) Onuphis
;
the
name
latter
is
probably a corruption of some Egyptian name of Osiris Un-nefer.
This bull was black in colour, and
from that of
d\Xot? eiaiv
all
;
it
other animals,
was
said to
hair turned a contrary
its
olvtlcli
change
8e avrco rpt^e?
its
yj-rrep
way
ovv toIs
colour every hour of the
day, and was regarded as an image of the sun shining on the other
side of the world,
of the
bull
is
name
i.e.,
Bacis,
the Underworld.
or Bacchis,
is
styled the " living soul of Ra,"
The Egyptian equivalent
Bakha, J
^? T W
**-=»
^rrj
Wi aQ d
,
and
this
the " bull
" of the Mountain of the Sunrise (Bakhau), and the lion of the
" Mountain of the Sunset." He wears between his horns a disk.
—
RAM OF MENDES
from which
rise
plumes, and a uraeus
353
over his hindquarters
;
is
the sacred symbol of a vulture with outspread wings. 1
At
several places in the Delta, e.g., Hermopolis, Lycopolis,
and Mendes, the god Pan and a goat were worshipped
quoting (xvii.
1,
intercourse with
women, and Herodotus
which was
to
said
Strabo,
;
19) Pindar, says that in these places goats had
have taken
place
46) instances a case
(ii.
open day.
the
in
The
Mendesians, according to this last writer, paid reverence to
all
and more to the males than to the females, and particularly
one he-goat, on the death of which public mourning is observed
goats,
to
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
Ram
famous Mendean Ram, or
of Mendes, the cult of which was,
according to Manetho, established by Kakau, a king of the Ilnd
Dynasty.
In the hieroglyphic texts he
u
^
,
is
called
Ba-neb-Tet,
from which name the Greek Mendes
depicted in the form of a
surmounted by a uraeus
ram with
flat,
is
^^ ^^
derived, and he
is
branching horns which are
pictures of the god of this kind are, of
;
and since goats of the species of the Ram of
Mendes are not found on Egyptian Monuments after the period
course, traditional,
of the Ancient Empire,
originally copied
we can only conclude
from representations of the
use before about B.C. 3500.
Ram
they were
Avhich were in
Ba-neb-Tet, or Mendes, was declared
to be the " soul of Rii," but
possibility that the
that
allowance must be
Egyptians did not really believe
made
for the
this statement,
which may only have resulted from a play upon the words ba
" ram," and ba " soul."
The
Ram
Mendes was of
more than local importance, and his priesthood was a powerful
body. The ram which was adored at Mendes was distinguished by
certain marks, even as was Apis, and was sought for throughout
when the animal was found he
the country with great diligence
cult of the
;
1
ii
a a
See Lanzone, Diztonarto,
pi. 70.
of
THE CROCODILE
354
was led to the
Mendes, and a procession of priests and of
city of
the notables of the city having been formed he was escorted to the
From
temple and enthroned therein with great honour.
of
we
l
Mendes
learn that Ptolemy
II. ,
the Stele
Philadelphus, rebuilt the
temple of Mendes, and that he assisted at the enthronement of two
Rams, and in a
on the upper portion of
relief
it
two Ptolemies and
an Arsinoe are seen making offerings to the Ram, and to a ramheaded god, and his female counterpart Hatmehit. The cult of
Ram
Mendes until the decay of the city, after which
for a short period it was maintained at Thmuis, a neighbouring
In
city, which increased in importance as Mendes decreased.
primitive times the Ram of Mendes was a merely local animal god,
the
lasted at
or perhaps only a sacred animal, but as the chief city of
increased in importance the god was identified,
first,
cult
its
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,
Egyptians deified under the name of Sebek,
Sebeq,
I
a J |§\, and which was
Greeks.
I
J
which the
^z^>
gg^
called Souchos, Hov^os,
,
or
by the
when the canals dried up this
wander about the fields at will, and
whatsoever came into its way, and the Egyptians
In primitive
times
destructive beast was able to
to eat
and
kill
naturally regarded
it
as the personification of the
and of death, and the prince of
associate
of Set, or
crocodiles
were sacred
evil
the powers of darkness, and the
According to Herodotus
Typhon.
in
all
powers of
some parts of Egypt, but were
(ii.
69),
diligently
At Thebes and near lake Moeris they were held
and when tame the people put crystal and gold ear-
killed in others.
to be sacred,
rings into their ears, and bracelets on their fore paws, and they fed
them regularly with good food
after death their bodies were
embalmed and then buried in sacred vaults. Herodotus says they
were called ^a/xi/zon, a word which is, clearly, a transliteration of
;
1
p. 33.
Mariette,
Monuments Divers,
pi.
42; Aeg.
Zeit.,
1871, pp. 81-85;
1875,
SEBEK-RA.
THE CROCODILE
Egyptian word
the
355
Strabo gives an
emsehiu.
_|^Pf()()^j>
interesting account of his visit to the famous city of Crocodilopolis,
which in his day was known by the name Arsinoe, and was the
centre of crocodile worship; and tells us (xvii. 1, §38), that the
sacred crocodile there " was kept ajDart by himself in a lake
it is
;
" tame, and gentle to the priests, and
is
called Zoi>xos.
It
fed
is
" with bread, flesh, and wine, which strangers
"
it
Our
always present.
who come to see
distinguished person, who was
host, a
" 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.
went up
to
" cake into
"
it
;
some of them opened
mouth, another put the
The animal then leaped
honey and milk.
When
" his offering, the priests took
it,
" caught the crocodile, and gave
manner
priests
then the meat, and afterwards poured down the
it,
" crossed to the other side.
" same
its
The
into the lake,
and
another stranger arrived with
and running round the
him what was brought
lake,
in the
as before."
In their pictures and
reliefs
the Egyptians represented the
god Sebek in the form of a crocodile-headed
man who wore
either
a solar disk encircled with a uraeus, or a pair of horns surmounted
by a disk and a pair
of plumes
;
sometimes a small pair of horns
appears above the large ram's horns.
Frequently the god
is
depicted simply in the form of the animal which was sacred to
him,
as a crocodile.
i.e.,
What
exactly were the attributes of
Sebek in early dynastic times we have no means of knowing, but
it is probable that they were those of an evil and destructive
animal
Vlth Dynasty, however, he was
identified with Ra, the Sun -god, and with the form of Ra who
was the son of Xeith, and with Set the opponent and murderer of
Osiris.
According to the late Dr. Brugsch, Sebek was a four-fold
deity
;
before the end of the
who
Osiris,
represented the four elemental gods, Ra, Shu, Seb, and
and
this
view receives support from the
fact that in the
vignettes to the xxxist and xxxiind Chapters of the Book of the
Dead, the deceased
is
seen repulsing four crocodiles.
scholar thought that the
name
of the
The same
god was derived from a root
THE CROCODILE
356
which
was
" to collect, to bring together," and that he
signifies
because he was believed to gather together that
which had been separated by the evil power of Set, and to give
a new constitution and life to the elements which had been severed
by death. 1 This view may be correct, but it certainly cannot be
called "
very
Sebek
and
old,
dynastic
"
it
cannot represent the opinions which the pre-
Egyptians
it
That, however,
god.
god who was good to the dead is clear,
was held that he would do for them that which he had done
Sebek was believed
and
concerning the
held
to be a
in primitive times for Horus.
From
the cviiith Chapter of the Booh of the Dead,
we
learn
Temu, and Hathor were the Spirits of the West, and
that Sebek dwelt in a temple which was built on the Mount of the
In the
Sunrise, and that he assisted Horus to be re-born daily.
that Sebek,
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 overthrow 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
life,
of heaven and, in short, assisted the dead to rise to the
even as he had helped the child Horus
was Ombos, p^i
M
'Z,
to
The centre
the throne of his father Osiris.
take his seat
new
upon
of the cult of Sebek
Nubit, where he was held to be the father
of Heru-ur, and was identified with Seb, and
was
called,
"Father
mighty one among the gods and goddesses, the
"great king, the prince of the Nine Bow Barbarians." As SebekRa-Temu he was the power of the sun which created the world,
and he is styled, " the beautiful green disk which shineth ever, the
" of the gods, the
" creator of whatsoever
" from
Nu, and who
is
and of whatsoever
many
possesses
colours
Other important seats of the cult of Sebek were
v\ @)
Nip
,
Heru-Behutet
shipped with
1
who proceeded
and many forms." 2
shall be,
:
—
1. Silsila
(Khennu,
where he was adored with Tern, Nu, Heru-ur, and
;
2.
Pa-khent
Amen-Ra
;
3.
(
Asf
r|TK
),
where he was
Latopolis,
Religion und Mythohxjie, p. 5S8.
where he was wor-
2
identified
Brugscli, Religion, p. 591.
The God AN-HERU.
CROCODILE AND HYDRUS
357
with Heqa, the son of Shu-Khnemu-Ra and Tefhut-Nebuut-SekketNeith;
Smen
4.
©), where he was merged in
1
(
\
AAAAAA
I
held to be the father of Horus
5.
;
Pa- Sebek, near Hermonthis,
where he formed the chief member of the
Hathor, and Khensu
Menthu, and
Ra and was
/
6.
;
triad of Sebek-Seb,
NutHermonthis, where he was merged in
Sebek-Seb became the counterpart of Menthu-Ra
and Amen-Ra, and the head of the company of the gods of
as
Hermonthis and Thebes
at
;
Tuphium, near Thebes, where he was
worshipped under the form of a crocodile, with a sun-disk and the
feathers of Amen upon his head
7.
Krokodilonpolis-Arsinoe,
;
c
the Shetet,
^^
,
and Ta-Shetet,
of the hieroglyphic
,
which was situated near Lake Moeris, and was
texts,
" city of Sebek
called the
"
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
;
last-named place
crocodile,
aud
From
writers,
Osiris
Isis
under the usual form of
the statements
it is
under the form of a
was worshipped
made about
Isis.
the crocodile by classical
easy to see that several fantastic notions
were current
Thus
about the animal in the later period of dynastic history.
Ammianus
crocodile
Marcellinus,
(xxii.
15)
" other times, yet as
says,
if
after
strength
of
the
"savage as these monsters are at
all
they had concluded an armistice, they are
" always quiet, laying aside
all
their ferocity, during the seven
" days of festival on which the priests at
" birthday of Apis."
the
describing
Herodotus
(ii.
Memphis
celebrate the
68) and Diodorus
(i.
35), like
Aristotle, declare that the crocodile has no tongue, an error which
was wide-spread
in
ancient times,
believed even in the Middle Ages
;
which
and
it
was
also
was
commonly
thought to eat no
food during the coldest months of the year, and to be blind in the
water.
Many
crocodiles
were killed by an animal called the
" hydrus " in the following manner.
It
is
that a
related
bird called the trochilus was in the habit of entering the
the crocodile as
it
lay asleep with
its
jaws open
For a
list
mouth
of
" towards the
west," and of picking out the leeches which clung to
1
little
its
teeth and
of Sebek shrines see Lanzone. Dizionario, pp. 1033-1036.
CROCODILE
358
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
gums.
back again
the hydrus also
;
declared to have been in the habit
is
which were always
of searching for the eggs of the crocodile,
and of breaking the
in the sand,
shell of
Notwithstanding the reverence in
in
many
parts of
every one which
found.
it
which the crocodiles were held
Egypt numbers
of people
made
by
a living
According to Herodotus
catching them and killing them.
laid
(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
the noise,
made
its
it
way towards
squealed
the crocodile, hearing
;
the sound of the
little pig's cries,
and coming across the bait on the hook, straightway swallowed
Then the men hauled
and
at
in the line
and the crocodile was soon landed,
eyes having been plastered up,
its
one
it.
it
was
slain.
Crocodiles
were regarded as the protectors of Egypt, and
time
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
The
in
which
legend
its
all directions.
crocodile played a prominent part in
it
tells
Egyptian mythology,
appears both as the friend and foe of Osiris;
how
the creature carried the dead body of Osiris
back safely to land, and another relates that
make
the
little
Isis
one
upon
was obliged to
ark in which she placed her son Horus of papyrus
by
means could she protect her son from
the attack of the crocodile god Sebek.
The later Egyptian
astrologers always considered the animal to be a symbol of the
Sun, and it is probable that to its connexion with the Sun-god
plants, because only
this
the statements of iElian (x. 21) are due.
This writer remarks
that the female crocodile carried her eggs for sixty days before she
laid
them, that the number of the eggs was sixty, that they took
sixty days to hatch, that a crocodile
spine,
and sixty nerves, and sixty teeth
was sixty years, and that
days.
had sixty vertebrae
Among
other
its
mouth, that
its life
annual period of fasting was sixty
curious
crocodile, Plutarch (De hide,
in its
in its
but
mistaken
views
about the
§75) mentions that the animal was
HIPPOPOTAMUS, LION
359
looked upon as the image of God, and he explains the supposed
absence of a tongue by saying that "divine reason needeth not
He
speech."
credits
animal with great wisdom and fore-
the
knowledge, in proof of which he declares that in whatsoever part
of the country the female lays her eggs, so far will be the extent
of the inundation for that season.
All the above mentioned views
how
legends of the animal gods and
are interesting as showing
their
powers grew up in the
how
mythological
ideas
later period of dynastic history,
were
modified in the
course
and
of the
centuries which witnessed the decay of the old religion of Egypt.
Like the crocodile, the Hippopotamus was worshipped by the
primitive Egyptians, and the
Rert,
i
W,
<z>I^L,
Rertu,
or
Sheput,
,
hippopotamus goddess was called
^
and Ta-urt,
and was,
etc.,
"v\
^§Dn
,
Apet,
practically, identified as a
form of every great goddess of Egypt, irrespective of the probability
of her being
probably
In predynastic times the hippopotamus was
so.
common
in the Delta,
statue of the animal which
was made
now
preserved in the British
cult
is
Museum
Egyptian
coeval with
theological
systems the
and the red and yellow breccia
in the archaic period,
and
(No. 35,700), proves that
is
its
According to certain
civilization.
hippopotamus goddess was the female
counterpart of Set, and the mother of the Sun-god, or of An-her,
whom
city
of
she brought into the world at
was
Apet.
called the " Meskhenet,"
On
the
whole,
the
ffl
Ombos
['
;
r—
for this reason that
1»
or " birth-house,"
hippopotamus
goddess was
a
beneficent creature, and she appears in the last vignette of the
Theban Recension of the Book of the Dead as a deity of the
Underworld, and a kindly guardian of the dead. She holds in her
right forepaw an
object which
explained, and her left rests
magical power,"
V
;
has not yet been satisfactorily
upon the emblem
of " protective,
on the other hand, the monster Am-mit, which
appears in the Judgment Scene, has the hindquarters of a hippo-
potamus, a fact which reminds us that the destructive power of
the animal was not forgotten by the Egyptian theologians.
The
cult of the
Lion was
also
very ancient in Egypt, and
it
;
THE LION
360
seems to have been tolerably widespread in early dynastic times
the animal was worshipped on account of his great strength and
courage, and was usually associated with the Sun-god, Horus or
Under the New Empire
Ra, and with deities of a solar character.
the chief centre of the cult of the lion was the city of Leontopolis
in the Northern Delta, but
were kept
in
is
(xii.
7)
quite certain that sacred lions
many
temples at
the
iElian mentions
it
throughout Egypt.
places
that lions were kept in the
temple at
and goes on to say that in the Lion City (Leontopolis)
Heliopolis,
the sacred lions were fed upon the bodies of slaughtered animals,
and that from time
to time a calf
was introduced
might enjoy the pleasure of
so that he
killing
into the lion's den
prey for himself;
men set
whilst he was devouring his food the priests, or
apart for the
The original home of the lion in Egypt
was the Delta, where he lived under conditions similar to those
which existed in Southern Nubia and in the jungles of the rivers
purpose, sang songs to him.
Atbara and Blue Nile
;
between Khartum and
contained
lions,
deserts on
the
the
each
side
of the Nile
Mediterranean Sea of
course
but probably not in very large numbers.
also
In
Egyptian mythology the lion plays a comparatively prominent
part,
and one of the oldest known Lion-gods
who was supposed
to
Texts
j)assages in
which
(e.g.,
his
Unas,
name
;
lines
occurs
it
Aker
498,
is
attributes were even under the Early
later days the
Aker,
guard the gate of the dawn through which
the Sun-god passed each morning
Pyramid
is
is
mentioned in the
614),
and
from
clear that his position
Empire well
defined.
the
and
In
Egyptian mythologists believed that during the
night the sun passed through a kind of tunnel which existed in
the earth, and that his disappearance therein caused the night,
and
emerging therefrom caused the day
his
;
each end of this
tunnel was guarded by a Lion-god, and the two gods were called
Akeeu
(or
Akerui)
"^
^
I
,
or "|\
^^ %> s^a A
!
.
In the
Theban Recension
find the
back to
of the Book of the Dead (Chapter xvii.) we
Akeru gods represented by two lions which are seated
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
Tuau,
"
i.e.,
Yesterday
"
:3<51
" respectively.
and " To-day
Because
the gates of morning and evening
the Egyptians believed that
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
harm
the gates to do
to those
and these are familiar
them by the Greeks,
The
and
oldest
"Sphinx"
at
who were
inside them.
sometimes gave the heads of
lion guardians they
to us
i.e.,
under the name which was given to
" Sphinxes."
human-headed
finest
Gizeh
To such
men and women,
lion statue
Egyptian Hu,
(in
8
the famous
is
which was
\\ _2s&),
regarded as the symbol of the Sun-god Ra-Temu-Khepera-Heru-
made
khuti, and was
unknown, but
it
keep away
to
which were round about
it.
evil
The age
spirits
from the tombs
of this marvellous statue
is
existed in the time of Khephren, the builder of
the Second Pyramid, and was, most probably, very old even at
that early period.
at Gizeh
It
was intended
may
be noted in passing that the " Sphinx
to be a guardian
and of their tombs, and nothing
others that
else,
"
and protector of the dead
and the idea of Plutarch and
wisdom of the Egyptians
purely fanciful. The men who made
typified the enigmatical
it
and strength and wisdom
is
the Sphinx believed they were providing a colossal abode for the
Sun-god which they expected to dwell therein and
to protect their dead
it faced the rising sun, of which it was a
spirit of the
;
mighty symbol.
The
original idea of the
man-headed
lion statue
has no connexion with the views which the Greeks held about their
monstrous being the Sphinx, who
declared
is
to
have been a
daughter of Orthus, or Typhon, and Chimaera, or of Typhon and
Echidna
;
moreover, Greek sphinxes are winged, and their heads
and
breasts
are
lion
statues
have
times
the heads
always those
sometimes
of
the
of sheep or rams.
woman,
a
heads
The
of
whilst
Egyptian
men, and
" Sphinx
"
some-
at Gizeh
is
probably the product of the beliefs of a school of theologians which
existed
when
the cult of the lion was
common
in the Delta or
Northern Egypt, but tradition perpetuated the idea of " protection
which was connected with
it,
"
and the architectural conservatism
LION-HEADED GODS
362
of the Egyptians caused reproductions of
great temples in the country in
It
is
all
it
periods of
to be
its
made
for all the
history.
a moot point whether the lion was generally hunted in
Egypt or not, but it is improbable on the other hand Ave find
Amen-hetep III. boasts of having shot with his own bow one
hundred and two lions during the first ten years of his reign, but
The
these were undoubtedly lions of Mitanni and not of Egypt.
bas-reliefs and texts prove that Rameses II. and Rameses III. each
;
that
possessed a
tame
which not only accompanied them into
lion
but also attacked the enemy
it
;
battle,
probable, however, that these
is
kings valued their pet lions more as symbols of the Sun-god and of
his protective
Book of
the
power, than as effective combatants.
Dead
under the name
or two gods
Hebi,
y
who were
rDAflfj,
§y '-^-j
Sekhet, fly
1
f
A
<sflj}\
JOI
'
is,
n -o>-
Menat, a*ww^
lg
UET-HEEAU,
I
?
Other lion-gods bore
?sj -^7
ASTHERTET,
of the Lion-god
Jn
Ma-hes
,
S^^IA,
and a form of Hathor, and another of Nekhebet.
power
^
T
were Pakheth,
Renenet,
U ^,
mentioned
Shu and Tefnut
iJj, Nefer-Tem,
Oil
lioness-goddesses
J),
In the Theban
so often
is
of course,
Heru-neb-Mesen,
etc.;
®
i
identified with them.
names Ari-hes-nefer,
the
who
the double lion-god
.Bsa
Sebqet
^^^
The destroying
alluded to in the figure of the monster
is
Am-niit, which was part crocodile, part
lion, and part hippoThe vignettes to the cxlvith and cxlviith Chapters of
the Book of the Dead show that lion-headed deities guarded certain
of the halls and pylons of the Underworld, and some connexion of
potamus.
the Lion-god with the dead
the head of the bier
lion,
is
is
certainly indicated
by the
fact that
always made in the form of the head of a
and that the foot of
it is
frequently ornamented with a repre-
For an account of Bast, the great
goddess of Bubastis, who was depicted with the head either of
a lioness, or of a cat, the reader is referred to the section on the
sentation of a lion's
tail.
subject.
In connexion with the lion must be mentioned the
Lynx
The Goddess URT-HEKAU.
LYNX AND CAT
and Cat,
for each of these animals played
The lynx was
Egyptian mythology.
363
an interesting part in
called in
Egyptian Maftet,
<
^g^ c±p or Jp j^ c^p y^iK the former spelling being that of the
Pyramid Texts, and the latter that in use in the Theban Recension
The animal is like a large cat and has
of the Book of the Dead.
,
.
;
a small patch of hair on the tip of each ear, and
made
upon the serpents
to its attack
and Tcheser-tep,
disposition
is,
In the text of Unas (line 548) allusion
on the whole, benevolent.
is
its
^ W
7
II
® |^
,
and
An-ta-f,
it is
h
A
™~* A
evident from this that
Lynx-god was a friend of the dead. In the Theban Recension
of the Book of the Dead, Maftet takes part with the gods, including
Serqet and Maat, in overthrowing the fiend Apep (Chaps, xxxiv.,
xxxix., cxlix. § 7), and we must therefore assume that the lynx
the
was a destroyer of serpents, and that the Lynx-god was supposed
to ward off the attacks of serpents from the dead.
The Cat was sacred
to Bast, the goddess of Bubastis,
and was
its cult is very ancient, and as a
Sun-god the animal played a prominent part
Egyptian mythology. Thus in the xviith Chapter of the Book of
regarded as her incarnation
;
personification of the
in
tltf
Dead mention
is
made
of a Cat
which took up
Persea tree in Heliopolis on the night
destroyed, and in the
this "
y
(1
v\
male Cat
ISy
,
"
was Ra
by the god
when
commentary which
Sa,
act of cutting off the
its
position
by the
the foes of Osiris were
follows
it is
stated that
called "
Mau,"
and the vignette depicts the Cat
in the
himself,
and that he was
head of the serpent of darkness.
In the
cxxvth Chapter the deceased says (line 11) in the usually received
text, " I have heard the mighty word which the Ass spake unto
" the Cat in the
House of Hapt-re," but what that word was is not
The Ass and the Cat are forms of the Sun-god, and it is
stated.
probable that the deceased learned from them the words which
would enable him,
From
like
them, to vanquish the powers of darkness.
we
two women who
1
a stele reproduced by Signor Lanzone,
find that prayers
dedicated it, but
by the
whether these represented two forms of the Cat-god, or two pet
were offered to
tiro cats
1
Biziouario, pi. 107.
DOG-HEADED APE
364
animals only
instead
"Mau,"
of
The
not clear.
is
as
is
cat
usual.
is
here called Mait, |
Another
1
stele
(](j
d^,
contains reliefs
which worship is offered to a swallow and a cat, and the
monuments and inscriptions contain abundant evidence that the
greatest reverence was paid to the cat throughout Egypt, even
in
writers
classical
as
According
say.
Diodorus
to
(i.
the
83)
Egyptians fed their cats on bread and milk and slices of Nile fish,
and they called the animals to their meals by special sounds. When
a cat died
master had
its
the embalmers,
who
it
placed in a linen sheet and taken to
treated the body with spices and drugs, and
Whosoever killed a cat,
wittingly or unwittingly, was condemned to die, and an instance is
cited by Diodorus in which a certain Roman who had killed a cat
was attacked in his house by the infuriated populace and was slain.
then laid
it
in a specially
Herodotus
narrates
prepared
68)
(ii.
case.
that
"When
a
conflagration
" takes place a supernatural impulse seizes on the cats.
For the
" Egyptians, standing at a distance, take care of the cats, and
" neglect to put out the fire
but the cats making their escape,
;
" and leaping over the men, throw themselves into the
"
when
this
" Egyptians.
"
all
happens great lamentations
and
made among
the
In whatsoever house a cat dies of a natural death,
the family shave their eyebrows only
" shave
are
;
fire
but
;
the whole body and the head.
All
if
a dog die, they
cats
"carried to certain sacred houses, where being
that die
first
are
embalmed,
" they are buried in the city of Bubastis."
Among
Apes were regarded as
was that which was
sacred animals, but the most revered of
the companion of Thoth, and which is commonly known as the
Dog-headed Ape. This animal seems to have been brought in
the Egyptians several kinds of
all
old,
as in
modern, times from the country
Nubia, but whether this be so or not
cephalus ape found
early period.
In the
it is
far to
the south
certain that the
of
Cyno-
way into Egyptian mythology at a very
Judgment Scene he sits upon the standard
its
and his duty was to report to his
Thoth when the pointer marked the middle of the beam.
of the Great Scales,
1
Dizionario,
pi.
118.
associate
Classical
;
ELEPHANT AND BEAR
365
writers rightly discuss this ape in connexion with the moon, and
we know
that
sacred
which were dedicated
cynocephali were kept in
to lunar gods, e.g., of
many
Khensu
temples
Thebes
at
certain classes of apes were regarded as the spirits of the
which, having sung
hymns
was
of praise whilst the sun
dawn
rising,
turned into apes as soon as he had risen.
The cult of the ape is
probably pre-dynastic, in which period dead
apes were embalmed with great care and buried.
very ancient, and
is
In dynastic times the
Elephant could not have been a
sacred
animal in Egypt because he had long before withdrawn himself
to the
Niles.
swamps and lands of the reaches of the White and Blue
The Island opposite Syene was not called " Elephantine "
because the elephant was worshipped there, but probably because
it
resembled the animal in shape, just as the city on the tongue of
land at the junction of the White and Blue
"Khartum,"
i.e.,
was
Niles
"elephant's trunk" on account of
in shape to that portion of an elephant's body.
its
resemblance
It
is,
however,
must have been paid
quite certain that great reverence
called
to the
elephant in predynastic times, because on the top of one of the
standards painted on predynastic pottery
an elephant, a fact which indicates that
some great family or
x
it
we
find the figure of
was the god
either of
district.
The existence of the Bear
proved, and it is unlikely that
Egypt has not been satisfactorily
this animal was indigenous.
In a
3
the
Fourth
Sallier
passage in
Papyrus, which was translated by
Chabas, it is said that when Horus and Set fought together they
did so first in the form of two men, and that they then changed
themselves into two bears (ils se frapperent l'un l'autre etant sur la
plante de leurs pieds, sous la forme de deux hommes
ils se
changerent en deux ours, etc.). Now the word rendered "bears"
in
;
by Chabas
is tell,
<=^>
J
(](]
known Hebrew word, nil,
gotten the Hebrew word
1
See
J.
" bear
2X],
de Morgan, Recherches sur
elephant amulet
Chabas,
Le
Calendrier, p. 28.
"
;
he compared with the well-
but he appears to have
" wolf," with which tebi
les
preserved in the British
is
No. 626 [14,608]).
2
V, which
Oriyines, Paris, 1897, p. 93.
Museum
(4th Eg.
is
for-
most
A carnelian
Room, Table Case
P,
DOG AND WOLF
366
and which provides a more reasonable suggesThat bears did
tion for translating the Egyptian text correctly.
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
]3robably connected,
Museum
the British
According
(3rd Eg.
Herodotus
to
he says they were few,
Room, Table-case
L, No. 29,416).
67) there were bears in Egypt, though
(ii.
8e ap/crou<?, iovcras, cnraviaq,
ra<>
mentions them with wolves
and
he
as
probable that the animals to which
it is
he refers were not bears but a species of wolf.
The Dog, though a very favourite animal
have been regarded as a god, although great
ajopears never to
respect
was paid
to the animal in the city of Cynopolis
other hand Herodotus
us
tells
" cat dies of a natural death,
" only
;
but
if
" All persons
" city."
(ii.
all
the family shave their eyebrows
a dog die, they shave the whole body and head ....
bury their
to be in a
clogs in sacred vaults
house when a dog died
and when the body had been embalmed
amid the greatest manifestations of
belonged.
If
we
dogs guided
Isis in
we
because
it
grief
it
is
writers, confounded the
may have been
life
was buried
by those
Osiris
and
Osiris,
in a
tomb
whom
to
(i.
:
it
85) that a
Isis,
and that
and protected
should be obliged to admit that the dog
played a part in Egyptian mythology
jackal,
own
use was prohibited
its
her search for the body of
her from savage beasts,
so,
within their
accept the statement of Diodorus
dog was the guardian of the bodies of
doing
on the
;
66) that in " whatsoever house a
any wine, or corn, or any other necessary of
If
happened
of the Egyptians,
but there
;
is
clear that Diodorus, like
dog with the
jackal.
no reason
for
many modern
The dog,
like the
sacred to Anubis, but the mythological and
religious texts of all periods prove that
ministered to Osiris, and
who
to every other Osiris in the
Like the dog, the
it
was the jackal-god who
acted as guide not only to
him but
Underworld.
Wolf
enjoyed considerable
respect
certain parts of Egypt, e.g., the Wolf-city, Lycopolis, but there
in
is
reason for thinking that ancient writers confounded the wolf with
the jackal.
Thus Herodotus
was celebrated
the
in
Underworld,
tells
us
(ii.
122) of a festival which
connexion with the descent of Rhampsinitus into
and says that on a certain day " the
priests
JACKAL AND ASS
" having
woven a
cloak,
way
number
on him to
blind the eyes of one of their
" with a scarf and having conducted
" the
367
him with the
cloak
that leads to the temple of Ceres, they then return
;
"
upon which, they say, this priest with his eyes bound is led by
" two wolves to the temple of Ceres, twenty stades distant from
" the city, and afterwards the wolves lead him back to the same
"place."
The two wolves here referred to can be nothing but
representatives of the jackal-gods
very prominent parts in
Ap-uat,
connexion with the
legend recorded by Diodorus
making ready
Anpu and
(i.
who played
Another
dead.
88) declares that
when Horus was
to do battle with Set, his father's murderer, Osiris
returned from the Underworld in the form of a wolf to
in
the
fight.
It
who
Macrobius,
assist
him
important to note here the statement of
is
says (Saturn,
i.
19) that Apollo,
i.e.,
Horus, and
the wolf were worshipped at Lycopolis with equal reverence, for
it
connects the wolf with Horus and Set, and indicates that these
gods fought each other in the forms of wolves and not of bears.
Legends of
this
kind prove that the Egyptians did not carefully
distinguish between the wolf, jackal,
At
and dog.
a very early period the Jackal was associated with the
dead and their tombs, because he lived in the mountains and
The
deserts wherein the Egyptians loved to be buried.
jackal-gods
were
these the reader
Anpu
is
(Anubis) and Ap-uat
;
for
principal
accounts of
referred to the sections which describe their
history and attributes.
The Ass, like many animals, was regarded by the Egyptians
both as a god and a devil. In a hymn to Ra as found in the
Papyrus of Ani (sheet 1, line 14), the deceased says, "May I
"journey forth upon earth, may I smite the Ass, may I crush the
" serpent-fiend Sebau
may I destroy Apep in his hour," a passage
which proves that the animal was associated with Apep, and Set,
;
and the other gods of darkness and
evil.
On
the other hand, the
xlth Chapter of the Book of the Dead is entitled the " Chapter of
driving back the Eater of the Ass," and its vignette shows us the
deceased in
fastened
its
the
act
of spearing a monster
jaws in the back of an
ass.
a form of the Sun-god, and the serpent
serpent which has
Here the
is
ass
is
certainly
Hai, a form of Apep,
THE PIG
368
and
clear
it is
from
this that the ass
was
at one period held to be
In the cxxvth Chapter we are told that the Ass held a
a god.
conversation with the Cat, and the passage in which the statement
occurs affords additional proof that the ass was a symbol of the
The probable explanation
Sun-god.
opposite views about the ass
is
of the existence of these
that Egyptian
about the animal, and that the later form of
a devil and not a god
legend (De hide,
opinion changed
held the ass to be
it
as in the oldest times.
Plutarch records a
§ 31) to the effect that Typhon,
i.e.,
from out of the battle with Horus on the back of an
after
two
Set, escaped
ass,
and that
he had got into a place of safety he begat two sons, Hiero-
solymus and Judaeus
;
but no reliance can be placed on a
ment which is so absurd on the face of it.
The Pig possessed a reputation for evil
in
state-
many
Egypt, as in
other countries of the East, and the Egyptians always associated
The cxiith Chapter of the Booh
why it was held in such
abomination, and tells us that Ra said to Horus one day, " Let me
" see what is coming to pass in thine eye," and having looked, he
said to Horus, " Look at that black pig."
Thereupon Horus
looked, and he immediately felt that a great injury was done to
the animal with Set or Typhon.
of the
Dead
his eye,
supplies us with the reason
and he said to Ra, " Verily,
" an eye
upon which Suti had
to say that the black pig
my
eye seemeth as
inflicted a blow."
was no other than
The
Suti,
if it
were
text goes on
who had
trans-
formed himself into a black pig, and had aimed the blow which
had damaged the eye of Horus. As the result of this the god Ra
ordered his companion gods to regard the pig as an abominable
animal in future.
According to Herodotus (ii. 47), if an Egyptian
garment touched by a pig he would go straightway
to the Nile and plunge into it to cleanse himself from pollution.
The same writer tells us that swineherds were the only men who
had only
his
were not allowed to enter any of the temples, and that the
Egyptians sacrificed the pig to the moon and Bacchus only. The
want of means, used to make pigs of dough, and
having baked them, they would offer them up as sacrifices, but
the wealthy, having seen the tip of the tail of the animal and its
spleen, and caul, and fat from the belly burnt in the fire, would
poor, through
SHREW-MOUSE, HEDGEHOG
369
eat the flesh at the period of full moon, but at no other time,
Horapollo
37) says that the hog was the symbol of a filthy
(ii.
man, and iElian, in
his account of the pig (De
x. 16), after stating that it eats
the Egyptians abominated
kept
they
other hand,
human
goes on to say that
flesh,
more than any other animal. On the
and did not sacrifice them too
it
pigs
abundantly, because they employed them
ground with their
Natura Auiunilium,
tread the grain into
to
According to the Rubric to the
cxxvth Chapter of the Booh of the Dead, the vignette was to be
the
feet.
upon " a new tile moulded from earth upon which
" neither a pig nor any other animal hath trodden."
Why, how-
drawn
in colour
ever, the pig should be especially
mentioned
one point of view the pig was a sacrosanct animal, and
being holy arose from
its
the texts, unfortunately, do not explain
its
that the idea of
and
this god,
its
it is
doubtful
if
From
hard to say.
is
it is
clear
connexion with Osiris
;
exact connexion with
the Egyptians of the dynastic period
themselves possessed any definite information on the subject.
Though
l-hemu, H
in
representations of the Bat, called in the texts setcha-
'^ e
J
^
|\
,
and taki c^> "%\
S
(1(1
wanting that
it
was worshipped by
Egyptian tombs, proof
is
the Egyptians of the dynastic period
;
,
have been found
a green slate model of a
bat was, however, found with other predynastic remains in
Egypt, and
it
seems that
it
must have been regarded
Upper
at least as a
sacred creature.
Among
small animals the
were considered to be sacred,
tion about the parts
of
figures
both
which they played
animals in porcelain
found in the tombs.
mouse was sacred
mummies
it
Shrew-mouse and the Hedgehog
but the texts afford no informa-
to
of the animal
in
Egyptian mythology
and
bronze
According to Herodotus
the
goddess Buto,
were buried
(ii.
i.e.,
in her city
;
;
have been
67) the shrew-
Uatchit, and
all
one legend about
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
ii
—b b
to be a blind
animal, and
Plutarch declares
;
ICHNEUMON
370
(Symp.
iv. 5)
that
was held
it
in connexion with this
to be the proper
interesting to note that the inscriptions
it is
on the bronze figures of the animal identify
an-maa,
i.e.,
the " Blind
symbol of darkness
Horus,"
"
or,
it
with Heru-khent-
Horus who dwelleth
in
darkness."
The Ichneumon,
Egyptian
in
Jchatru,
°
T "v\
"v\
in Coptic
,
cy<^eoY?\, as a destroyer of snakes and the eggs of crocodiles, has
many
formed the subject of
preserved by classical writers.
" repeatedly into the
"
by
as,
"turning
its
Pliny says that "
mud, and then
these means,
" of coatings,
proceeds to the
it
back to the serpent,
" inflicted to no purpose, until at
plunges
it
dries itself in the
has armed
it
legends which have been
curious
1
combat.
Raising
receives
it
:
itself
as soon
with a sufficient number
itself
its
its stings,
turning
last,
sun
its
tail,
and
which are
head sideways,
" and viewing
its
ichneumon was
said to destroy not only the eggs of the crocodile,
but
also the
enemy,
animal
seizes
it
throat."
The
According to Strabo, their habit was
itself.
to lie in wait for the crocodiles,
when
the latter were basking in
the sun with their mouths wide open
their jaws,
by the
it
and eating through their
forth from the dead body.
;
they then dropped into
intestines
and belly issued
Diodorus declares that the ichneumon
only breaks the eggs with the idea of rendering a service to man,
and thinks that the creature derives no benefit itself from its act,
and he goes on to say that but for the ichneumon the number of
crocodiles would be so great that no one would be able to approach
the Nile.
Several figures of the iclmeumon in bronze have been
found in the tombs, but the texts supply no information about the
beliefs which the Egyptians entertained about this remarkable
Modern
animal.
naturalists have
the statement that
it is
that having been bitten
plant as an antidote
of eye enable
it
it
1
Herodotus,
Iside, §
74
;
is
that
its
ii.
its
own
Diodorus,
67;
iElian, vi. 38
;
'of
no truth
in
snake-bite, or
great agility and quickness
to avoid the fangs of the serpent,
opportunity of fixing
first
the effects
is
has recourse to the root of a certain
the fact
;
shown that there
immune from
i.
and
to take the
teeth in the back of the reptile's
87;
Strabo,
Aristotle, Hist. Anim.,
ix.
xvii.,
6
;
i.
Pliny,
39; Plutarch, Be
viii.
36.
—
HARE, PHOENIX
neck.
It is
very fond of eggs, and for
371
this reason seeks
out those
of the crocodile with great avidity, but
it
eggs of poultry, and in consequence
sometimes bears an
it
loves equally well the
among the keepers of hens, turkeys, etc.
Hare
was worshipped as a deity, and in
The
Elysian Fields we see a hare-headed god, and
evil
reputation
the
god, and a bull-headed god sitting side by side
god
Among
a hare-headed
The
1
the birds which were worshipped
by the Egyptians,
be sacred, the following were the most important
or held to
The
a snake-headed
;
guards one of the Seven Halls in the Underworld.
also
Hare-god was probably called Unnu.
1.
the vignette of
Bennu,
^^,
a bird of the heron
Phoenix.
identified with the
This bird
:
which was
species
said to have created
is
and to have come into being from out of the fire which
burned on the top of the sacred Persea Tree of Heliopolis it
was essentially a Sun-bird, and was a symbol both of the risinoitself,
;
sun and of the dead Sun-god
to
whom
birth
it
was sacred.
Osiris,
from
whom
The Bennu not only
of the sun each morning, but in the
dynastic
mankind,
typified the
new
period
earliest
of
it
from the dead physical body, just as the living sun
its
sprang, and
became the symbol of the resurrection of
a man's spiritual body was believed to sprint
history
for
it
of to-day
had
The Bennu sprang from
origin in the dead sun of yesterday.
the heart of Osiris, and was, in consequence, a most holy bird
a picture reproduced by Signor Lanzone, 2
it
is
on the branches of a tree which grows by the
;
in
represented sitting
side of a sepulchral
chamber.
In the lxxxiiird Chapter of the Booh of the Dead,
which provides the formula for enabling the deceased to take the
form of the Bennu,
this bird says, " I
" matter.
into existence like the
I
came
" germs of every god,"
°
J
°
to Herodotus
1
(ii.
7
77),
°
^^^
" Unnut, lady of Unnut,"
«...',*«
oee Lanzone, JJizumario,
o2.
pi.
D!;:iortarto, pi. 70.
into being from
god Khepera.
^^
c
Vvft
A ^=^"
the phoenix only made
,
-
came
$>±
III
-^> O ^ ^37
@ Q
|
^37*
I
its
unformed
I
am
the
According
°
appearance once in
^> @
"^ ^ ©
,
is
the female form
HAWK
VULTURE,
372
hundred years
five
plumage was partly golden-coloured and
and form he resembled an eagle. He came
his
;
partly red, and in size
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.
became old he
having
filled
Pliny says
it
the
there sprang a small
little
phoenix
bird, which,
worm which
From
his
in process of
having buried the remains
predecessor, carried off the nest to the City of the Sun.
2.
The Vultuee was the symbol
Mut, Neith, and others
cult
when
with perfumes he lay down and died.
time changed into a
its
that
3)
and sprigs of incense, and that
built a nest of cassia
bones and marrow
of
(x.
of the vulture
is
who were
of the goddesses Nekhebet,
identified with
Nekhebet
extremely ancient in Egypt, and dates
probably from predynastic times, for one of the oldest
Pharaohs of Egypt
it
dynastic and
vultures
(ii.
is
is
of the
Uraeus" (Uatchet, or
found engraved on monuments of the
early
archaic
iElian,
periods.
late pre-
describing
in
46), says that they hover about the
and eat human
titles
" Lord of the city of the Vulture (Nekhebet,
or Eileithyiapolis), lord of the city of the
Buto), and
the
;
dead and dying,
and that they follow men to battle
flesh,
knowing that they would be
slain.
the
According to
as if
this writer, all
vultures are females, and no male vulture was ever
known
;
to
obtain young they turn their backs to the south, or south-east
wind, which fecundates them, and they bring forth young after
three years.
The
Hawk
was sacred to Horus, Ra, Osiris, Seker, and to
other cognate gods, and its worship was universal throughout Egypt
3.
the centre of the cult of the Hawk-god was
Hieraconpolis, or the " Hawk City."
The hawk was not only a
in predynastic times
;
Sun-bird but, when represented with a
of the
human
soul.
human
According to Herodotus
man who
head, was symbolic
(ii.
65),
death was
hawk or an ibis, and
hawks were maintained
at the public expense, and that they would come to their keepers
when called, and would catch the pieces of raw meat which they
threw to them in full flight.
The Egyptians venerated two
species, i.e., the golden hawk,
h ^^* ^tQ /ww^ f^H^ an(j ^he
the punishment of the
Diodorus records
(i.
killed a
83) that the sacred
j]
;
HERON, SWALLOAV
sacred hawk,
vv
^z^>
(1
J
Dead
the Book of the
1
<=>
may
it
3
;
from the lxxviith Chapter of
be gathered that the former was
supposed to be four cubits wide, and that
the Bennu, or Phoenix,
are put into the
mouth
identified with
proved by the words in the texts which
is
of the deceased, " I have risen, and I have
" hath the head of a Bennu, and
my
was
it
" gathered myself together like the beautiful
" hearken unto
37:3
Ra
hawk
of gold,
entereth in day
The divine hawk was,
words."
as
which
by day
we
to
learn
from the lxxviiith Chapter, the offspring of Tern, and the symbol of
the
One God, and
whom
Horus
of
as the successor of his father Osiris, to
whom
" millions of years minister, and
" hold in fear
;
for
him the gods
labour,
and
for
millions of years
him the gods
toil
" millions of years."
4.
The Heron,
x
^, was certainly a sacred bird, and that
AA/WVA \\
body was regarded as a possible home for a human soul is
proved by the lxxxivth Chapter of the Book of the Dead, which
was composed with the view of helping a man to effect a transits
formation into a heron.
5.
The Swallow
also
was a bird wherein the human soul
and the object of the lxxxvith Chapter of
Dead was to enable it to do so the Rubric of the
Chapter declares that if it be known by the deceased, " he shall
" come forth by day, and he shall not be turned back at any gate
might reincarnate
itself,
the Book of the
;
" in the Underworld,
" into
and that he
shall
make
his transformations
a swallow regularly and continually."
words the deceased
" swallow, I
am
is
to say, " I
made
am
In the opening
a swallow, I
am
a
the Scorpion, the daughter of Ra," a fact which
seems to show that the swallow was connected with the Scorpion-
From a tablet at Turin, which is published by
Signor Lanzone, we see that offerings were made to the swallow
goddess [Serqet.
1
the bird
is
upon a pylon-shaped building, before
loaded with offerings, and above are a few
seen perched
which stands a table
short lines of text in which
^,
T
^fe
.
it
is
called the " beautiful swallow,"
According
1
Bizionario,
to
pi.
Plutarch, the goddess Isis
118.
—
"
GOOSE
374
took upon herself the form of a swallow
when
she was lamenting
the death of Osiris.
The Goose, or at least one species of it, was sacred to
In a drawing
Amen-Ra, a fact which is hard to explain.
l
we have a vase of flowers resting
o-iven by Signor Lanzone
upon the ends of two pylon-shaped buildings, and on each of
6.
these
stands a goose with
shadoAv,
its
T, behind
it,
by
or
its
the five lines of the text above read, " Amen-Ra, the beautiful
In another scene
Goose," and " the beautiful Goose of Amen-Ra."
side
;
which
its
is
likewise reproduced
is
2
by Lanzone,
depicted a goose with
is
shadow standing on a building as before, and opposite to it
seated Amen-Ra before the god and the goose is a table of
;
offerings.
The words above the god read, " Amen-Ra, the hearer
of entreaty," and those over the goose are " the beautiful Goose,
greatly beloved,"
= °^^Mi,^P = r^~= T'
Q
In the earliest time the goose, or rather gander, was associated
with Seb the erpdt,
a
of the gods,
who
was a favourite
article
request for offerings
in
of food
in
The goose
liv., lv.).
Egypt, and was greatly in
temples
the
called in the Boole
;
according to Herodotus
37) a portion of the daily food of the priests consisted of goose
The goose
flesh.
said to have been sacred to Isis,
is
of the great trade in the bird
was
(Chenoboscium or Chenoboscia),
Upper Egypt, which was
i.e.,
fattened systematically.
the town,
Isn^
r|
,
and
this
and the centre
X-iqvo^oaKiov, or XrjvofiocrKia
the " Goose pen," a
situated in the
nome
quite near to the marshes wherein large
to
is
Dead "the Great Cackler" (Chapters
of the
(ii.
,
Diospolites,
numbers of geese were
The Copts gave the name
of " Sheneset
has been identified with the Egyptian
" Het-sa-Ast,"
by Brugsch; 3
on the
other
M. Amelineau thinks that the Greek name Chenoboskion
from the words
are equivalent in
fattened."
1
y
TqTqT
^j\
meaning
The meaning
Dizionario, pi. 22.
town in
and was
*
to
D
/wwvv lbs,
'
n^>
" the place where
Ibid., pi. 361.
s
derived
which, he says,
the geese are
of the goose as a hieroglyphic
=
is
hand
is
" child
Diet. Geog., p. 659.
"
IBIS
375
or "son," and Horapollo goes so far as to say
chosen to denote a son from
revered
love to
up to the hunter
and that owing to this trait in
ready to give
served,
its
its
(i.
53) that
it
was
young, being always
if
only they might be pre-
its
character the Egyptians
itself
it.
The
was universally venerated throughout Egypt, and
the centre of its cult in very early times was the city of Khemennu,
or Hermopolis, where the bird was associated with the Moon
and with Thoth, the scribe of the gods.
It seems to have been
7.
Ibis
1
worshipped in the
numbers, and
reptiles in general in large
the winged serpents, which,
Egypt from the
into
because
instance
first
On
the winged serpents.
ribs of serpents in such
'
'
'
'
'
was thought
to destroy
Libya by the west wind.
Herodotus
make
his arrival he "
numbers
as
it is
inquiries concerning
saw the back-bones and
impossible to describe
;
of the ribs there were a multitude of heaps, some great, some
The place where the bones lie is at
the entrance of a narrow gorge between steep mountains, which
there open upon a spacious plain communicating with the great
'small,
'
snakes and
was declared, were brought over
it
deserts of
exactly opposite the city of Buto, to
•
killed
us that he once went to a certain place in Arabia, almost
tells
'
it
it
some middle-sized.
The story goes, that with the spring, the
winged snakes come flying from Arabia towards Egypt, but
are met in this gorge by the birds called ibises, who forbid their
entrance and destroy them all. The Arabians assert, and the
plain
Egypt.
of
'
Egyptians also admit, that
'
rendered that the Egyptians hold the
'
The
is
on account of the service thus
ibis in so
much
reverence.
a bird of a deep black colour, with legs like a crane
ibis is
beak
'its
it
strongly
is
This
hooked, and
size
its
is
;
about that of the
a description of the black ibis which contends
'
landrail.
'
with the serpents.
'
distinct
'
feathers
'
are jet black, as also are the tips of the wings and the extremity
'
of the tail
75
The commoner sort, for there are two quite
species, has the head and the whole throat bare of
its general plumage is white, but the head and neck
;
in its
Be
See /Elian,
1
p.
;
;
is
Diodorus,
i.
83
beak and
it
resembles the other species.
29; Horapollo,
etc.
Plutarch, Be Iside, § 75
Nat. Annual.,
;
legs
x.
;
i.
10,
36; Herodotus
ii.,
TORTOISE, SERPENT
376
shaped like the water-snake.
Its
wings
•'
The winged serpent
•'
are not feathered, but resemble very closely those of the bat."
Among
is
the reptiles which were deified by the Egyptians,
or were regarded as sacred
—
l
creatures,
may
be mentioned the
The Tortoise or Turtle, which probably came
from Nubia, and was worshipped or revered through fear. The
folio win
or
:
1.
Tortoise-god Apesh,
C)
c
|£§>,
was associated with the powers of
and a place was assigned to him in
In the clxist Chapter of
the heavens with their representatives.
darkness, and night, and
the Book of the
evil,
Dead mention
is
made
in such a way, as to suggest that he
of the Tortoise, or Turtle,
was an enemy of Ra, and the
formula " Ra liveth, the Tortoise dieth,"
is
given four times, once
in connexion with each of the four winds of heaven.
°a '^^^j
is
also
wherein the deceased
is
made
Sheta,
like the
The
tortoise
mentioned in the lxxxiiird Chapter,
to declare that he has germinated
which germinate, and has clothed himself
things
like
the tortoise.
Of the Serpent and Snake many
2.
by the Egyptians
for
they possessed, and
sake
the
many were
of
varieties
the
good
were worshipped
qualities
which
revered through fear only.
In
predynastic times Egypt was overrun with serpents and snakes
of
all
and the Pyramid Texts prove that her inhabitants
kinds,
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.
ancient,
and
its
The
cult of the uraeus, or asp,
14^, in early dynastic times.
(J
extremely
centre was the city of Per-Uatchet, or Buto, where
a temple was built in honour of the
U
is
Uraeus-goddess Uatchet,
This city enjoyed with that
|J
of
Nekhebet
a
position
of
peculiar
Egyptians, and one of the oldest royal
lord of Uatchet,"
city.
The
cities
i.e.,
of
titles is
"
among
the
Lord of Nekhebet,
lord of the Vulture-city, lord of the Uraeus-
Nekhebet and Uatchet were
ecclesiastical centres of the
1
importance
in
fact
the
Southern and Northern kingdoms of
Rawlinson's Herodotus,
vol.
ii.,
pp. 12-i, 125.
%
The Goddess SERQET.
SCORPION
Egypt, and they were
enemy
of Horus,
founded in primitive times when the
first
vulture and the uraeus
377
were especially worshipped.
and Ra, and
Osiris,
and
The great
also of the deceased in
the Underworld was the monster serpent Apep, or Apophis, which
directed the attacks on gods and
and which was held
men
of
numbers
of serpent broods,
be the personification of
to
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
and the god Ra wore two uraei upon
his forehead,
represented with a uraeus upon his forehead.
is
by "living
uraei,"
and every king
In primitive times,
when man coveted the powers of various birds and reptiles, and
when he appears to have wished to be able to assume their forms
after death, the priests provided a number of formulae which would
enable him to do this, and among them was one which gave the
deceased the power of becoming the serpent Sata,
which read,
"
and
am
I
" I
am
1^
"
the serpent Sata whose years are many.
born again each day.
I
am
and
,
I die
the serpent Sata which
" dwelleth in the uttermost parts of the earth.
I die
and
I
am
" born again, and I renew myself, and I grow young each day."
In religious texts the uraeus
but
this is
due
is
associated with Isis and Nephthys,
to the fact that in comparatively late times these
goddesses were identified with Uatchet, the uraeus-goddess,
was
l
who
at one time or another absorbed into all the great goddesses,
many
of
whom
were regarded
as benevolent
and beneficent
deities
and the protectors of a man's house, and land and crops, and
children.
3.
period,
The Scorpion was venerated in Egypt at a very early
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
Dead
Isis.
In the xxxiind Chapter of the Booh of the
she appears as a friend of the deceased, and in the xliind
Chapter his teeth are identified with those of the goddess.
the legend of Isis which
that this goddess was
is
told on the Metternich Stele
accompanied
Scorpions, and that the child
1
Booh of
the
we
From
learn
on her journey by Seven
Horus was stung by a scorpion which
Bead, Chapter
Ixxxvii.
;
APSHAIT, BEBAIT
378
made
way
its
him
to
in spite of all the precautions
According to iElian
goddess had taken.
which the
(x. 19), the scorpions of
Coptos were of a most formidable character, and whosoever was
bitten
by one of them died of a certainty;
they respected
who went
to the
4.
bare
feet
This statement
was sacred
in spite of this, however,
women
that they never stung the
temple of the goddess to pray, even though they
walked with their
ground.
much
so
Isis
themselves on the
prostrated
or
useful as showing that the scorpion
is
to Isis.
The xxxvith Chapter
of the
a kind of beetle called Apshait,
Book of
ToTqT
n
supposed to gnaw the bodies of the dead.
Chapter the deceased
the other the creature
scarabaeus which
is
seen threatening
is
is
'yx
Dead mentions
the
(](]
^>
which was
In one vignette of the
with a knife, and in
it
represented in the form of an ordinary
being
probably the beetle which
speared
is
The Apshait
by him.
often found crushed between the
bandages of poorly made mummies, or even inside the body
where
5.
it
has forced
itself,
in search of food.
In the lxxvi th and civth Chapters of the Book of the Bead an
insect called Abit,
is
way
its
is
^
mentioned which
J
is
(]()
"
;
,
or Bebait,
JJ
%^
said to lead the deceased into the "
the King," and to bring
the Underworld
"^
-
him "to
see the great gods
\\
- »&,
House of
who
are in
probably to be identified with
this creature is
the praying Mantis (mantis religiosa) about which so
many legends
are current.
6.
The Frog appears
to have been worshipped in primitive
times as the symbol of generation, birth, and fertility in general
the
Frog-goddess Heqet,
identified
of
|
JN,
or
Heqtit,
|
flfl^Jj?
was
with Hathor, and was originally the female counterpart
Khnemu, by whom
she
became the mother of Heru-ur.
great antiquity of the cult of the frog
each of the four primeval gods
is
proved by the
Heh, Kek, Nau, and
The
fact that
Amen
is
depicted with the head of a frog, while his female counterpart has
the head of a serpent.
The
cult of the frog
is
one of the oldest in
Egypt, and the Frog-god and the Frog-goddess were believed to
have played very prominent parts in the creation of the world.
GRASSHOPPER, BEETLE
According to Horapollo
formed man,
it
an imperfectly
25), the frog typified
dvOpcunov
j4.7rXo.aTou Se
because
<Tiv,
it
(i.
379
fidrpayov ^ojypcufxiv-
ypd(f)OVT€<$
was generated from the slime of the
occasionally happens that
river,
the remainder formed of slime, so that should the river
animal would be
to
left
by Diodorus
declares
(ii.
10)
(i.
have been
to
and that whilst
frogs,
With the Grasshopper
7.
have been associated,
the
JElian also
frogs.
upon him there
fell
their
parts were
fore
provided with two feet their hind parts were shapeless
to
fall,
the half-formed creatures referred
;
seem
5G) that in a shower which once
half- formed
were
imperfect
whence
seen with one part of a frog, and
it is
!
ideas of religious enjoyment seem
for in the
Book of
the
Dead (Chap, cxxv.)
the deceased says, " I have rested in the Field of the Grasshoppers
(MA
^
^*=
^
y^)
vv
situated the " northern city
The grasshopper
is
;
Sekhet-Saxehemu), wherein was
" it
lay to the south of Sekhet-hetep.
mentioned as early
as the
in the text of Pepi II. (line 860) the king
heaven
the grasshopper of Ra,"
like
Chief
among
Scarabaeus,
which
8.
{trf
h^£'
insects in
was
anc^ was
"
is
| j\
VTth Dynasty, and
said to " arrive in
^^
(a
'111
v°J u ]
importance was the Beetle, or
called
^ie svmD °l
by the
Egyptians
°f Khepera,
kheprerd,
0<cr>n,jj, the
The Beetle-god
great god of creation and resurrection.
is
repre-
sented at times with a beetle upon his head, and at others with a
beetle for a head
described
;
as Khepera' s attributes
we need only repeat here
gods," and the creator of
was
self-besrotten
rising sun,
and
all
have already been fully
that he was the " father of the
things in heaven and earth, that he
self-born,
and that he was identified with the
and new birth generally.
The
which was modelled by the Egyptians
beetle or scarabaeus
in such
large
numbers
belongs to the family called Scarahaeidae (Coprophagi), of which
the Scarabaeus saner
is
the type.
These insects compose a very
numerous group of dung-feeding Lamellicorns,
of which, however,
the majority are inhabitants of tropical countries.
peculiarity exists in the structure
A
remarkable
and situation of the hind
legs,
BEETLE
380
so near the extremity of the body,
which are placed
from each other as to
the
give
most
a
insect
and
so far
extraordinary
appearance when walking.
This peculiar formation
is,
nevertheless, particularly serviceable
to its possessors in rolling the balls of excrementitious matter in
which they enclose
named by
the
first
eggs
their
;
wherefore
these
These
naturalists Pilulariae.
insects
were
balls are at first
by degrees, and during the process of
they are propelled by
rolling along, become rounded and harder
are an inch and a
balls
these
means of the hind legs. Sometimes
half, or two inches in diameter, and in rolling them along the
beetles stand almost upon their heads, with the heads turned from
These manoeuvres have for their object the burying of
the balls.
the balls in holes, which the insects have previously dug for their
irregular and soft, but,
;
reception
It
feed.
;
and
it is
upon the dung thus deposited that the larvae
does not appear that these beetles have the instinct to
distinguish their
own
balls, as
to another, in case they
that several of
The males
fly
is
them
have
they will seize upon those belonging
lost their
and, indeed,
it is
same
is
1
From
hatched by the heat of the sun's rays.
ball.
the above extract
in the habit of laying its eggs in
to serve as food for its larvae,
said
They
as well as the females assist in rolling the pellets.
clear that the scarabaeus
is
;
occasionally assist in rolling the
during the hottest part of the day.
which
own
it
dung,
and that the larvae are
The
ball of
matter contain-
was compared to the sun's globe, which contained
the germs of all life, and the beetle, with its ball of matter and
eggs, was regarded as the symbol of the great god Khepera who
ing potential
life
rolled the globe of the sun across the sky.
also represented inert
Now, the god Khepera
but living matter, which was about to begin
a course of existence for the
first
time, or to enjoy a renewal of
and he was thus not only the creator of
life,
restorer or renewer of
life,
and
life
but also the
so at a very early period
became
by the Egyptians, first with the idea of the new birth
and secondly, with the resurrection of man. And
the scarabaeus was identified with him that insect became at
associated
of the sun daily,
since
1
J.
0. Westwood,
London, 1839,
vol.
i.,
p.
An
Introduction to
204 ff.
the
Modern
Classification
of Insects,
BEETLE
381
Now
once the symbol of the god and of the Resurrection.
human body, from one
germ
to say, the
by means
aspect, contained the
of the spiritual body,
germ
which was
of
the dead
life,
that
is
called into being
of the prayers that were recited and the ceremonies that
were performed on the day of the funeral
;
from
this point of
view
the egg-ball of the scarabaeus and the dead body were identical.
Moreover, as the scarabaeus had given potential
the
to its eggs in
life
was thought, would a model of the scarab, itself the
life and resurrection, also give potential
the dead body upon which it was placed, and keep life in
ball, so, it
symbol of the god of new
life
to
the living body, always provided that the proper words of power
were
first said
appears
insect
have
to
immemorial
in
dried,
is
over
or written
upon
associated
with
it
been
of "
The idea
it.
the
"
life
from time
scarab
Egypt and the Eastern Sudan, for to this day the
pounded, and mixed with water, and then drunk
by women, who
believe
be an unfailing specific for the
to
it
production of large families.
That the scarab was associated with the sun
a passage in the text of
"
Unas
flieth like
Unas
(line 477),
empty
in
thy boat,
Ra,"
D/j*i
I
n
Q
%?
" in
"
^
-^
I. is
is
said,
he
;
from
"This
flieth like
upon the throne which
(^HJlfl
D
is
^
n
klSPfc
and Pepi
it
a bird, and alighteth like a beetle
" a bird and he alighteth like a beetle
"
where
clear
is
=^ O
.
In the text of Teta
declared to be " the son of the scarab which
is
born
Hetepet under the hair of Iusaas the Northern, and the issue
*•
° <=>
^
P
writers
1
^ M & f5S *
^ ^ ^V J
brow of Seb,"
Ik P ®
g
ffi
P
(ft
1&*
*
Amon o
>!>
classical
the opinion prevailed that female scarabs did not exist,
and Latreille thinks that
this belief arose
from the
fact that the
females are exceedingly like the males, and that both sexes appear
1
J31ian, x. 15
;
Horapollo,
i.
x.
;
Porphyry, Be Abstinentia,
iv. 9.
BEETLE
382
to
the
divide
of
care
equally
offspring
their
between them.
According to Horapollo, a scarabaeus denotes an " only -begotten,
"
begotten
and man."
world,
father,
generation,
because the scarabaeus
takes some ox-dung, and shapes
He
world.
the east.
days
;
next
is
The male, when desirous
unconceived by a female.
into a spherical form like the
it
hole,
he buries
it
in it for twenty-eight
on the twenty-ninth day he opens the
and from
of " generation " arises
"
because in
from
the world, and "
its
man
"
The idea
it is
generation
it
also
fashioned in the form of
is
because there
acts.
is
no female race among
supposed to have thirty
toes,
For
corresponding with the thirty clays' duration of the month.
accounts of the use of scarabs as amulets the reader
other works.
it
The scarabaeus
father
only, and
by
a
engendered
supposed
its
Every scarabaeus was
them.
and throws
ball,
the scarabaei come forth.
it
denotes a "father" because
" world
of procreating,
from east to west, looking himself towards
rolls it
Having dug a
into the water,
an "only-
represents
It
a creature self-produced, being
is
referred to
1
Concerning the cult of Fish among the Egyptians but
can be said, because the hieroglyphic texts afford us
tion on the subject.
According to Strabo
little
little
informa-
(xvii. 2, 4), there
were
" in the Nile fish in great quantity and of different kinds, having
" a peculiar and indigenous character.
The
best
known
are the
" Oxyrhynchus, and
the Lepidotus, the Latus, the Alabes, the
" Coracinus, the Choerus, and the Phagrorius, called also the
" Phagrus.
Besides these are the Silurus, the Citharus, the
" Thrissa, the Cestreus, the Lychnus, the Physa, the Bous, or ox,
" and large
Among
which emit a sound
shell-fish
these
were
chiefly
like that
worshipped the
Phagrus, the Latus, and the Lepidotus.
The
of wailing."
Oxyrhynchus, the
chief seat of the cult
of the Oxyrhynchus Fish was the city of Oxyrhynchus, where
was held
in the greatest reverence
;
this fish
was supposed
to
it
have
swallowed the phallus of Osiris 2 when Set was hacking the body of
this
god
nome
1
in pieces,
and
for this reason
of the Oxyrhynchites
See
my Mummy,
p.
233
ff.
;
and
its
Magic,
p.
was sacred not only
metropolis, but
35
ff.
-
all
Plutarch,
in the
over Egypt.
Be
Iside, § 18.
FISHES
383
In certain places the Egyptians would not eat
or
eel,
was worshipped
in
it.
The Phagrus,
Upper Egypt, and mummied eels have
Of the Lepidotus Fish no
been found in small, sepulchral boxes.
legends have been preserved
The
fish
;
the Latus was worshipped at Esneh.
with the very wide and large mouth which
head of the goddess Hatmehit, -=^
identified.
In the Booh of the
mentioned, the Abtu, ¥
J
££
°<==^ 8
^
flfl
J)
,
is
has not yet been
Dead two mythological
boat of the Sun-god, and to drive away from
it
thing in the waters which had a mind to attack
is
fish
are
v\<e=<, and the Ant, (j/wwvv<o<;
these fish were supposed to swim, one on each side of the
tion of Nile fish
seen on the
of the
every evil being or
it.
The
at present a difficult matter, but
hoped that when the Egyptian Government
bows
identifica-
it is
to be
monograph
on the fish of Egypt and the Delta, and of Nubia and the Sudan
it may be possible to name correctly the various bronze and
wooden fish which exist in the many collections of Egyptian
antiquities in Egypt and Europe.
issues the
INDEX
A = Thoth,
Aa-ab,
i.
402
Aarer,
127
ii.
342
Aaai,
i.
Aaai,
ii.
i.
Aa-am-khekh, ii. 302
ii. 268
Aaapef, ii. 245
Aah, ii. 323
Aahet. ii. 323
Aahmes II., i. 458
Aah-Tehuti, i. 41-2, 413
Aai, i. 345
ii. 317
Aai, ass-headed man, i.
196
Aai gods, i. 196
Aaiu-f-em-kha-nef, i. 254
Aaan.
;
i.
Aakebi,
ii.
Aakhbu,
342
240,
Aakhabit,
i.
Ill
Aa-sheft,
ii.
300
Aasith,
Aatiu,
ii.
ii.
ii.
;
Ab
Aat of Tefnut,
ii.
93
Aats of Osiris, the Fifteen,
492
i.
Aat-aatet,
i.
i.
97
473, V. '2
401
Aa-tcba-Mutet,
i.
Aat-en-sliet,
ii.
60
Aat-hehu,
472
i.
ii.
i.
211
Aat-sbatet,
177
;
ii.
326
Aaniu,
Anna,
188,
i.
Aana-tuati,
ii.
304
320
ii.
i.
481
Aat-shefsbeft,
i.
194
326
Aarjetct. i. 494
Aaqetqet, ii. 323
Aat-tchamutet,
i.
421
Aat-Tchetemit,
i.
484
Aar.
Aatu,
Aapef,
ii.
A.a rat
ii.
ii.
63
her ab neter het,
—
A an.
Ab,
185
II
Aat-Tefnut,
c c
i.
i.
i.
341
186
211
i.
i.
Abt
517
;
ii.
8
i.
236
i.
405
316
ii.
(nonie),
97
i.
261
ii.
194
i.
Abt-tesi-rut-en-neter,
ii.
326
Abtu
(Abydos),
Abtu Fish,
327
2 'J 2
i.
i.
Aati,
277
162
i.
97,
i,
410, 492
419; ii.
157
Aat-khu, i. 178
Aat-klm. i. 2H
Aat of Ra, i. 471
Aat-setekau, i. 241
i.
Aati,
Ab-siu,
Ab-ta,
i.
248
!7s
Abtiti, temple of,
214
Aa-ta (nonie),
:
sceptre,
Abt,
177
Aat-aat,
i.
:
ii.
Ab-sha-am-Tuat,
Abshek, i. 429
213
95
Seb,
301
ii.
198
i.
Abrabam,
ii.
i.
213
ii.
Abet-neterus,
Abit,
323
259
246
Aa-kheru,
58
280
317
(Isis), ii.
Aatof
326
ii.
Abaton,
Abesh,
178
i.
Aa-shefit,
Aat
of,
Ab-em-tu-f,
317
Aa-kheperu-mes-aru,
A an.
Lake
;
2t)7
Aat-ab,
ii.
i.
120
ii.
Aa-sekhemu,
320
Aakebi,
Abata,
455
i.
Aaru,
i.
324;
Ab-tut (Abydos),
Abu,
ii.
383
209,
96, 365,
i.
i. 97
463
;
ii.
49, 51, 56
Abu
Simbel,
Abu-ur,
ii.
ii.
22
323
Abydos, i/97, 103, 104,
101 ; ii. 118, 14s
Abydos, the goal of
i.
175
Abyssinia,
Adam,
i.
A don,
ii.
Aeeiouo,
ii.
108
6
7
i.
1
280
souls,
;
INDEX
386
Aelian,
346, 352, 369,
ii.
JElian,
360;
358,
ii.
quoted,! 63, 356, 402;
93
ii.
Sun-God,
Af, the dead
i.
206,257,505; his new
i. 260
Af, i. 274
Afa beings, i. 160
Af-Asar, i. 234
Afau, i. 211
birth,
Affi,
Af-Tem, i. 234
Afu gods, i. 83, 84
Afu on his staircase,
Akeneh,
Aker, Lion-god,
Akeru
Akesi,
325
ii.
453
;
plaque
24
of, i.
Aha-aaui,
326
ii.
ii.
Aha-en-urt-nef,
i.
Aha-netern,
Ahabit,
Ahi,
Ahibit,
Ahit,
Ahiu,
(?), i.
ii.
ii.
Ahu,
i.
Ai,
196
Akkekhi,
495;
i.
327
ii.
-
242
i.
khemes
-
419
i.
i.
ii.
i.
Akhet-nen-tha,
ii.
i.
Akizzi,
i. 285
i. 288
ii.
108
i.
i.
332
;
ii,
197
ii.
316
ii.
ii.
Amam,
i.
Amain,
ii.
246, 326
283
326
326
Amam-maat, ii. 326
Amam-mitu, i. 211
Amam-ta, ii. 320
Amanei - tou - ouranou,
i.
ii.
23
Am-xinnu, i. 90
Am-Antchet, i. 90
Am-ara-q^ih-f, i. 182
Ama-ta, i. 346
Am-beseku, i. 419
324
Amelineau, i. 269
;
Air,
Shems,
Akhpa,
84
198;
Akhenm-Sesh- email,
_120
Aion,
ii.
120
242
344
Akhrokhar, i. 266
Akhsesef, ii. 325
•'Ain
i.
242
Akhmim, ii. 188
Akhmiu, i. 196
79
Ai (king),
f,
120, 250
Akhen-maati-f,
184
325
i.
son,
i.
280
Akhemu-Seku,
ii.
325
ii.
Ahi-mu
i.
469,
322, 325
Alexandria,
Ainait,
247
270
203
Akhem-urt-f,
228,
i.
ii.
ii.
Akhemu-Betesli,
325
ii.
ii.
his
;
293
Am-aau,
191
i.
489
293,
Am, i. 326
Am, ii. 312
Ama, i. 250
Ama, i. 346
Ama-Amta, i. 346
411
i.
Akhem-sek-f,
326
161
i.
Set,
283
ii.
Alexander the Great,
Al-lul,
242
ii.
Aleppo,
ii,
98
ii.
xikhem-hemi-f,
19
Ahau-hrau,
s,
178
Akhekh,
Akhekh,
Akhem
ast -
360
ii.
i.
Aket of
-
6
i.
Ale, i.*178
Alkat, i. 433
Al-Kharga, ii, 22
Allah, i. 141
323, 360
ii.
gods,
Akkekhu,
248
Aliat, ii.
Aheti,
238
220
i.
302
ii.
i.
Ahet,
327
Al-Basra,
382
171
i.
ii.
20
ii.
khent
Akhan-niaati,
Aha-an-urt-nef,
Ahat,
-
Akerui,
31,
194, 246;
fish, ii.
Al-A'raf,
_
Akeru,
i.
360,
ii.
361
Akert
226
Alabes
;
Akertet,
211
Aha,
i.
i.
i.
98,
i.
102, 432
;
Afu, the dead Kkepera,
(Aah),
Alabastronpolis,
;
325
i.
325
201
23
433
Aken-tau-k-ha-kheru, i,
176 ii. 325
Akenti, i. 177
Akenu, i. 433 ii. 325
Aker, i. 33, 45, 79, 325
ii. 34
Akent,
i.
Ah
i.
153, 154, 302
226
i.
ii.
Akert,
241
i.
Af-Ea,
Akau,
Akebiu,
370, 372, 379, 381
ii,
327
79
;
ii.
ii.
374
Amemet, ii. 144, 326
Amemt, i. 443
Amen, i., 23, 79, 88;
1-16,
ii.
324
Amen, a serpent, i, 218
Amen, city of, i. 366
ii.
12
;
INDEX
Amen,
ii.
heri - ab,
-
i.
401
i.
tet,
Amen-hetep
III.,
329
i.
;
23, 68, 69, 70, 279,
362
presented
;
to
Amen-Ra, ii. 4
Amen-hetep IV., i. 104;
ii. 23, 68, 70, 71-84
Amen-hetep, son of Hapu,
i. 525
Ameni,
317
ii.
ii.
i.
345
198, 343
i.
;
317
Arnen-kheperutet,
i.
499
Amen-na-an-ka-entek
share,
-
324
ii.
20
ii.
Amen-NathekerethiAmen,
Amen
20
ii.
nathek
Amen, ii. 324
Amen
Amen
-
-
ret
hi-
of Sapi-res,
i.
99
i.
113
Amen, quarrel of priests
with Amen-hetep
of,
Amen
ii.
74-84
the Elder,
Amen-Ra,
i.
of, i.
i.
468
97, 172;
ii.
brotherhood
175
pera- Heru-khuti,
i.
447
Anient,
317
ii.
Ament
(goddess),
company
of,
Amen-Ra- Heru-khuti,
Amit, goddess,
29,
ii.
Arn-mit,
i.
world,
i.e.,
Amentet, Bull
souls
of,
of, i.
ii.
Amenthes,
ii.
431
Amen-ur,
15s
:
153;
i.
178
i.
468
i.
i.
i.
419
i.
Amset
=
507
100
79, 441
i.
South,
456
ii.
i.
;
i.
79, 491, 492
i.
Am-snef,
90
(nome),
Am-senf,
Amset,
100
200
i.
90
Amsu,
i.
ii.
179
i.
Amseti-Aah,
201
(goddess),
ii.
Am-Sah,
Amseth,
324
196
;
200
i.
Am-sepa-f,
ii.
218
gods,
Am-net-f,
Under-
of, ii.
519
Am-Neter-het,
201
ii.
i.
362
Am-Pehu
;
185
ii.
60,
Ammi-uaui-f,
154
,
Marcellinus,
Ammi-seshet,
Am-Nit,
172, 263
100
349, 352, 357
Amentet,
i.
i.
Ammehet,i. 178, 190, 216
Ammet, i. 432
210
Ament-Ra, i. 465
Ament-semu-set, i. 226
Ameut-sthau, i. 216
i.
49
419
Am-khent (nome),
444
Amkhiu nu Asar,
Am-khu, i. 228
Ammiu
113
i.
i.
366
i.
38,
i.
Ammianus
Amenthet
ii.
ii.
55
Ament (Isis), ii. 213, 216
Ament (nome), i. 99
Ament of Apt, i. 465
Ament (pant of Thoth),
i.
90
i.
Am-khaibetu,
Ament, i. 79 Circle of,
220; Circles of, i.
i.
340
Ament, counterpart of
Amen, i. 287; ii. 1. 2
90
i.
Am-Het-ur-Ra, i. 90
Am-huat-ent-peh-tf,
176
Ami-hemf, i. 25
Am-kehuu,
Amentet-nefert,
2
324
16, 17
ii.
Amen -Ra-Temu-Khe-
Mountain
Amen-Ea,
ii.
114
Amen-Ea-Tem,
79
i.
Ani-Het-Serqet-Ra-hetepet,
Amentet,
324
Amen-Ra,
Osiris,
-
i.
441
i.
Am-Hetch-pafir,
21
ii.
Ament-nefert,
[paid of Thoth),
IV.,
-
99
i.
Amen-Ea Mut - Khensu,
30,
Amen-nain-an-ka-entekshare,
of Xoi's,
;
Ameni, name of Ra,
Amen-khat,
Am-hent-f,
Am-henth-f,
Amen - Ra- Horns
30
ii.
Sma-Behu-
of
211
ii. 324
Am-heh, ii. 326
22
100
i.
8
ii.
i.
Am - hauatu - eut - pehui-f,
of,
spread of his
j
Amen-Ra
252
ii.
330
Amen-Ra
ii.
sceptre,
Amet-tcheru,
cult, ii.
57
Ainen-Heru-pa-kkart,
Amen-hetep,
Amesu
ii.
Amen-Ea, incarnation
Amen-ha, ii. 320
Amen-hau, i. 342
Amen
to,
5
2
ii.
Hymn
Amen-Ra,
derivations of the
name,
387
ii.
i.
;
i.
ii.
158
184,
470
324
79,
20
97,
496,
;
;
INDEX
388
Arnsu (nome),
Aneb-hetch (nome),
97
i.
Arnsu, god of Panopolis,
258, 280,
291, 293, 324
97;
i.
ii.
Amsu-Amen, ii. 8
Amsu-Heru, ii. 324
Anisu-Heru-ka-nekht,
ii.
ii.
36
183
343
i.
Am-ta,
Aui-Tep,
i.
ii.
250
i.
Amu-aa, i. 211
Amulets in the Sudan,
i.
i.
Am
ii.
ut (Anubis),
ii. 324
An, a form of
i
263
i.
446
An, a god, ii. 20
An, city of, i. 427
An,
(city), ii. 31,
ii.
154
ii.
i.
495
324
Anau gods, i. 202
Andrew, St., i. 280
Andrews, Dr. C. W.,
i.
ii.
11
Aneb,
i.
service,
514
514
Aneb-athi, i. 514
Aneb-abt,
i.
i.
482
An-hefta, i. 194
Ankhiu,
;
i.
ii.
ii.
324
(serpent),
i.
200
161
i.
139
ii.
Ankh-s-en-Aten,
ii,
83
ii.
83
Ankh-ta,
325
97, 103, 115;
246
i.
Ankh-taui,
Ankhti,
ii.
513
i.
Ankh-tauit,
i.
433
i.
326
i. 234
234
Ankhtith,
i.
;
Animals, sacred, ii.
345 ft.
Ani, Papyrus
i.
360, 427
Ani (scribe),
of,
335,
Anku,
i.
An-mut-f,
i.
ii.
Annu,
141-
;
ii.
183,
100, 354, 471
148
Annu, crops of, ii. 121
i.
ii. 4,
i.
Annu, North,
69
ii.
79
301, 322, 324
Annu Meht,
Ani, the scribe,
146
460
Ankh- s -en- pa- A ten,
184, 325, 359
An-heri-ertit-sa,
i.
i.
ii.
Ankh = Osiris,
172, 173, 402
i.
Ankhi
216
i.
228
326
Ankh-hra,
21
222
An-hetep-f, i. 419
An-hra, i. 176 ii. 325
Anhur, i. 103
i.
;
220
Ankhet-kheperu,
Ankh-f-en-Khensu,
6
i.
Anhetep,
An-atef-f,
and
100
324
An-aret-f,
i.
im-
ii. 118, 291
An-her of Sebennytus,
495
145, 419, 521
i.
5
i.
i.
of in
Ankhi,
An-Her,
;
An-aarere-tef,
An-a-f,
functions
An-hetep-f,
An, the warrior, ii. 312
Ana, i. 79 i. 456
176
327
Angels of Thoth, ii. 119
Anhai, Papyrus of, i. 507
ii.
154
234
i.
i.
neb-Bakhau, ii. 327
Ankhet, scorpion goddess,
An-her,
of millions of years,
ii.
Ankh-em-fentu,
i.
6
i.
An-hat,
32
222
i.
Angels,
Angels of
Osiris,
Ankh, i. 79
Ankh-aapau,
Ankhet (Isis), ii. 216
Ankhet - pu - ent- Sebek -
mortal,
An,
427, 431, 469;
61, 65
ii.
Angel of Death, i. 19
Angel of the Lord, i. 19
Angels, mortal
90
2
i.
i.
ii.
Kur'an,
90
Anit,
abodes of
the
Ankh-aru-tchefau,
Angels,
16
Am-Unnu-Meht,
Am-Unnu-Resu,
in Antes,
ii.
;
83
129
Amu,
324
An-erta-nef-nebat, ii. 294
Auetch, ii. 176
An-f-em-hru-seksek, ii,
494
i.
22
i.
Animals,
Angel of the two gods,
90
Am-tet,
An
An
adored,
gods,
ii,
why
reason
Animals,
437
i.
439
i. 452
11
9, 10,
i.
129
346
i.
i.
Ani, form of Sun-god,
i. 514
513
Anemph, i. 281
Aneniu, ii. 324
Aneb-rest-f,
Anebu,
Anep,
(city),
Ani (Esneh),
heh'-f,
Anisu suten Heru-nekht,
ii.
Ani
99,
An-erta-nef-bes-f-khenti-
139
Amsu-Ra,
Anita
i.
512
328
ii.
25
Annu, paut of gods
88
of, i.
INDEX
Annu,
Annu
78
An-tebu,
ii.
ii.
24
xin-temt,
ii.
i.
328
Ant-en-Nut,
priests
Annu-Rest,
Resu,
of, i,
Annu, Souls of, i. 109
Annu, South, ii. 25
Annu, Two Companies of
gods
91
of, i.
Annut
hat,
An = Osiris,
Anpet,
Anpu,
ii.
496;
i.
ii.
340
;
261-266, 322,
324, 367
95,
ii.
Anpu
(norne),
98
i.
Anpu, god of Anpu, i. 98
Anpu, god of Het-suten,
98
Anpu am Uhet,
ii. 185
Anpu-Horus, i. 493
Anpu khent neter seh, ii.
184
Anpu khent neter seh em
Anqet,
431
i.
57 ff.
Anqet (Isis),
185
ii.
50,
ii.
;
216
Anqet Nephthys, ii. 57
ii.
An-rut-f,i. 352,410,482;
ii.
60
Anshar,
Ant,
155
;
i.
Antaeopolis,
97
i.
Antaeopolis of Tu-f
Antaeopolites,
i.
23
i.
An-ta-f,
ii.
An-tcher-f,
Antchet,
i.
ii.
;
;
ii.
96
98
79
88
i.
ii.
317
346, 347
i.
Apes of the East,
i.
Apes, the four,
196
Apesh,
Apet,
359
i.
425,
85, 129,
261-
266, 366
i.
513
of, i.
Aphrodite,
ii.
i.
i. 290
454
Anuqet, ii. 53
Aoi, i. 280
Ap, ii. 268, 292
Apa-ankh, i. 454
'A-rraaSov, i. 289
Ape = Amen, ii. 2
Apis,
Apis,
Ape, worship
sacred,
Ape-god
ii.
i.
Api,
of, i.
the
incarnation
26, 27
i.
described,
of,
of
330
i.
(city),
350
99
i.
Apis-Osiris,
ii.
195-201
ii.
Apit, goddess,
431
127
i.
Magna,
93, 95, 278
2
the
;
ii.
;
ii.
;
signs
Parva,
Apollinopolis
i.
i.
431, 467
i.
347
four,
i.
Apollo,
486 ii. 187
Amyclaeus,
ii.
i.
Apollo
;
2S2
i.
11,61,180,2(12,
ff.,
277, 324,
;
ii.
79,
ii.
;
436,
107,
soul
of,
Apollopolites,
Apdph,
ii.
i.
Ap-rehu,
ii.
251
242
i.
96
i.
245
Apostles,
Ap-rehui,
371
Apepa,
109
353
ii.
195-201, 212;
Apis
96
i.
30,
ii.
Apis Bull,
364
216, 245, 326
i.
79;
i.
Osiris,
190
in Tuat,
Ape -gods,
269
97, 98,
Apollinopolis
pig,
ii.
;
431, 432, 446
Anu-Ea-Bel,
Apep,
359
109
435
i.
Anunu,
Ape and
207
i.
187
Aphroditopolites,
i,
268
ii.
29, 29, 30,
ii.
Apet (goddess),
Aphoso, ii. 305
Anubis-Horus, i. 493
Anubis = Osiris, ii. 139
i.
21
376
ii.
Aphroditopolis,
Anubis, Path
447, 489
363
Aper-ta,
i. 516
344
Apes, the Seven,
202
i.
i.
Apes, the singing,
418,
9,
i.
Aper-ta,
Apes, the,
i.
403
Ant (city), i. 493, 515
Ant (country), i. 517
Ant (Dendera), i. 472
Ant Fish, i. 324; ii. 383
Ant (Tsis), ii. 213
Antaf,
Aper-pehui,
431, 432
(the heavens),
Anubis,
i.
252
Ape, a form of Thoth,
289, 291
161
i.
Anu
306
i.
Aper-hra-neb-tchetla,
i.
i.
325
i.
Apepi,
228
Antheti, ii. 317
Anthretha, ii. 278
Anti, ii. 327
Antit, ii, 277
Antiu, i. 198
Antuf, i. 524
Ajm^Avo?, i. 289
454
i.
ren-f neb,
ing,
103
ii.
433
Antetu, i. 346
Antet,
Antheth,
292
79, 210,
i.
Apep, Book of overthrow-
277
433
139
432
i.
Anpet,
i.
325
324
154
ii.
Anthat,
277
ii.
Ano-Menthu,
Antes,
389
5
242
427
;
ii.
142,
INDEX
390
Ap-senui,
Apsetch,
Apsli,
Apshait,
Aq - her am - unnut -
Ap-shat-taui,
Apsit,
Apt,
Arab
angels,
Arabia,
293
ii.
Apt, city
ii.
ii,
oil
92
ii.
f,
Aq-her-ami-unnut-f,
324
ii.
324
ii.
266
266
Armaua, ii. 291
Armauai, ii. 322
Armani, ii. 129
129
378
ii.
Arkharokk,
i.
494
310
25
ii.
Apsi,
Aq-her-amrni-unnut-f,
142
ii.
ii.
Apt (Thebes),
on
influence
religion,
Arabian nome,
Apt, goddess of Thebes,
3
ii.
Apt-en-khet,
Aptet,
178
i.
25
ii.
Apt-hent,
Apt-net,
178
i.
Apt-en-qahu,
ii.
Apt-renpit,
Apts, the,
Arsinoites,
ii.
78
Art,
6, 7, 9,
ii.
199
ii.
254
Apu, i. 97, 470 ii. 188
Apu, a god, i, 194
Arethi-ka-sa-thika,,
Apu
Ar-hes-nefer,
Apt-taui,
i.
(serpent),
i.
i.
26,
ii.
Ar
230
79, 102, 109,
206, 210, 454, 493
43,
119,
i.
Arians,
69
i.
i,
pet,
Ap-uat
rest sekheni taui,
Ap-uat-resu-sekhem - pet,
323
217,
ii.
218,
265, 266
i.
Ari-en-ab-f,
Apzu-rishtu,
ii.
Aqebi,
i.
Aqeh,
Aqen,
419
;
ii.
325
ii.
327
i.
288, 289
446
i.
325
ii.
Ari - maat - f - tchesef,
Ari-nef Nebat,
Ari- si,
ii,
ii.
ii.
325
357,
ii.
i.
62
Arit, city,
i.
433
(a pylon),
182
Aritatheth,
ii.
325
Ariti,
ii.
325
Arits, the,
i.
294
322
ii.
quoted,
Arit
Asar-Ankhti,
ii.
ii.
179
176
ii. 179
214
Asar Athi, ii. 178
Asar Ba her-.ib Qemt, ii.
183
Asar baiu-tef-f, ii. 182
Asar-Asti
Ari-hes-nefer,ii.289, 362
Aristotle,
291
Aqan,
i.
Ari-ren-f-tchesef,
Apuleius,
Apzu,
464
129
183
ii.
308
ii,
Asar Ap-shat-taui,
Ari-Maat,
183, 323
ii.
355
307
ii.
Asar Ankhi,
Ari-em-ab-f,
Ari-hes,
Ap-uat meht sekheni
i.
511
Ari-ankh,
ii.
ii. 183
Asar Athi her ab Shetat,
ii. 183
Asar-am-ab-neteru, i. 228
249
ii.
325
98
ii.
gods,
of,
96
;
156,
263, 322, 323, 367
Ap-uat of Lycopolis,
ii,
323
;
Ap-uat,
20
i.
323
Asar Aa am Annu, ii. 182
Asar Aheti, ii. 183
Asar Athi her ab Abtu,
Asar,
283
ii,
Arethi-kasatki-ka,
58
i.
ii.
A-Sah,
6
5,
i.
ii,
275
Arsinoe, town
Arsiel,
ff.
Arenna,
10
85
i.
Archaic Period, gods of
Archemachus,
293
Arrows,
Arsaphes,
i.
ii.
96
i.
Arabs, i. 41, 119, 401
Aranbfi, i. 241
Ar-ast-neter, i. 211
Archangels,
293
178
i.
129,
ii.
291
444
i.
467
i.
ii.
Ar-ren-f-tchesef,
i.
Apt, goddess of the xith
month,
Aroeris,
308
Aroueris, ii. 187
Arq-heh, ii. 128
353, 498
Egyptian
3
ii.
i.
Arabian
427
of, i.
i.
Arou,
6
i.
i.
Arkheokh,
i.
i.
248
244
i.
427
370
186
;
i.
Asar Ba sheps em Tattu,
ii. 179
Asar-Ba-Tettet, i. 371
Asar-bati (?), i. 214
Asar Bati-er pit, ii. 176
Asar em Aat-urt, ii. 181
Asar em ahat-f em ta
Meht, ii. 185
Asar em ahat-f nebu,
185
Asar em Akesh,
ii.
ii.
182
INDEX
Asar em ankh em Ptahhet-Ra, ii. 183
Asar em Annu, ii. 182
Asar-em-An-rut-f, ii. 180
Asar em Aper,ii. 177,180
ii. 181
Asar em Apert,
Asar em Asher,
Asar
stau,
177
ii.
Asar em - ast - f - amu
ii.
ta-
em
ast-f
ta rest,
185
Asar em
neb meri
ast-f
ka-f rim,
Asar em
185
185
ii.
182
ii.
Asar em Nepert,
178
Asar em nest, ii. 181
Asar em Netchefet, ii.
ii.
177
177
niL'h, ii.
Asar em
-
Asar em khau-f-nebu, ii.
185
Asar em Maati, ii. 178,
182
Asar - em - Mehenet. ii.
176, 17D
Asar em Mena,
182
ii.
em-ast-f-ainu-Re-
391
ast-f nebu,
ii.
Asar em Atef-ur, ii. 181
Asar em Aten, ii. 178
Asar em Netchet,
ii.
180
Asar em Netebit,
ii.
178
Asar em Neteru, ii. 177
Asar em Netit, ii. 180
Asar em Netra, ii. 180
Asar em Nif-ur, ii. 180
Asar em Pe, ii. 177, 180
Asar em Bener, ii. 182
Asar em Betesk, ii. 178
Asar em Fat-Hern, ii.
178
Asar em Hekennut, ii.
Asar em Pe Nu, ii. 182
Asar em Pekes, ii. 180
Asar em Pesek-re, ii. 177
Asar em pet, ii. 177, 181
Asar em Petet, ii. 180
Asar em Qefennu, ii. 180
Asar em qemau-f nebu, ii.
185
Asar em Renen, ii. 180
Asar em Rehenenet, ii.
181
Asar em Hemak,
177
Asar em ren-f nebu,
Asar em Atet,
Asar-ern-Ati,
179
ii.
176
ii.
Asar em Baket,
ii.
177
Asar em Bakui,
ii.
180
ii.
182
Asar em Hena, ii. 178
Asar em Henket, ii. 178
Asar em Hest, ii. 179
Asar em Het-aat, ii. 182
Asar em Het Benbenet,
ii. 182
Asar em het-f am ta
Meht, ii. 181
Asar em het-f
Reset,
ii.
am
Asar em-Het-f em Restau, ii. 180
Asar em Kakheru-f nebu,
_
ii.
185
ii.
ii.
ii,
ii.
176,
179
Asar em-Re-stau, ii. 178
Asar em Resu, ii. 177,
180
Asar em Sa, ii. ] S
Asar em Sati.ii. 178, 182
185
_!
Asar
Asar
Asar
Asar
em Sail ii. 180
em Sau-heri, ii. 178
em Sail hert, ii. 180
em Sau-klu-ri, ii.
177
ii.
185
Asar-em-Sehtet,
177
ii.
Asar em Sek, ii. 178
Asar em Seker, ii. 181
Asar em Sekri,
180
ii.
Asar em Sektet,
Asar em Seshet,
Asar eDi Shau,
ii.
181
ii.
181
178,
ii.
182
Asar em Shennu, ii. 178,
181
Asar em Sunnu, ii. 177,
180
Asar em ta, ii. 181
Asar em Ta-sekri, ii. 178
Asar em Tai, ii. 182
Asar em taiu nebu, ii. 182
Asar em Tauenenet, ii.
178
em
Asar
Tchatchat,
ii.
180
Asar em Tept,
ii. 180
Asar em Tepu, ii. 178
Asar em Teslier, ii. 181
Asar em Uhet niekt, ii.
Asar em Uhet-resu,
ii.
181
181
Asar-em-Resenet,
ii.
181
-
ta
181
Asar em ker-f neb,
185
Asar em Rertu-nifu,
Asar em Sau Khert,
180
Asar em seh-f nebu,
Asar em Uu-pek,
ii.
182
Asar Fa Heru, ii. 182
Asar-Hap, i. 513
Asar-Hapi, ii. 3-19
Asar-Hapi (Serapis),
ii.
195-201
Asar Henti,
Asar Jleq
Tattu,
ii.
ii.
180
taiu
her
ab
179
Asar heq tchetta em
Annu, ii. 181
Asar Her-ab-set, ii. 176
Asar Her-ab-set (semt),
ii.
179
INDEX
392
214
Asar Her-shai, ii. 178
Asar her shai-f, ii. 182
Asar Heru-khuti, ii. 183
Asar-ka-Amenti, i. 214
Asar khent Arnentet, ii.
185
Asar Khentet Nepra, ii.
Asar-her-khen-f,
i.
Asar neb Tattu, ii. 183
Asar neb-tchetta, ii. 178,
181
Asar Netchesti, ii. 177
Asar-nub-heh,
Asar
(Osiris),
As-ar
176
ii,
i.
79
113
Asar Ptah-neb-ankh,
(Osiris),
Asar Khentet Un,
Asar-khenti-.
.
.
ii.
Asken,
ii,
ii.
.,
Asar Qeftennu,
176
Asar-Saa,
214
Asar Khenti
177, 180
nut-f,
Asar-khenti-peru,
i.
ii.
176
ii.
Asar Khenti-Ee-stau,
ii.
Asmus,
290
136
i.
240
i.
Aso, queen of Ethiopia,
117
ii.
i.
79
i.
As-neteru,
179
Asar - Kb enti - Amenti,
ii.
Ashur-bani-pal,
ii.
176, 179
179
136
432
i.
Ash-hrau, i. 226
'Ashtoreth, ii. 278
Ashu, ii. 323
Ashet,
Ashet,
ii. 176
Asar sa Erpeti, ii. 179
Asar Sah, ii. 176, 179
Asar Sahu, i. 214
Asar seh, ii. 183
Asar Seker em shet at, ii.
181
ii.
Ass,
188
253
ii.
Ass, Eater of the,
210, 491
Ass, the,
ii.
;
208,
367
ii.
Ass, the speaking,
Asset,
i.
246, 367
i.
19
178
i.
'Aacrcopos,
i,
289
214
Asar Sekhri, ii. 177
Asar Sekri em Pet-she,
ii. 177
Asar Seps-baiu-Annu, ii.
179
Asar Smam-ur, ii. 117
Asar Taiti, ii. 178
Asar-Tet, ii. 134
Asar-thet-heh, i. 214
Asar Tua, ii. 177
Asar-Unnefer, ii. 176
Asar Un-nefer, ii. 179
Asar Utet, ii. 181
Asbet, ii. 302
Asbet, a goddess, ii, 204
Asbu, ii. 129
Aseb, ii. 323
Asert Tree, ii. 42, 119
Ashbu, ii. 323
Ashebu, i. 176
Assyrians,
i.
18,
Asar neb pehtet petpet
Ashem
Seba, ii. 183
Asar Neb ta ankhtet, ii.
180
Asar neb taiu suten
Ashem, i. 38, 40, 41
Ashemu, i. 38, 40, 41
Ashemu, the, i. 159
Ast netert em ren-s nebu,
ii. 184
Ast-Qerbet, i. 353
Ast-sen-ari-tcher, ii. 129
176
Asar Khenti -seh-hemt,
178
Asar Khenti
ii.
ii.
Thenenet,
179
Asar Khent Ka-Ast,
ii.
183
Asar Khent Re-stau,
ii.
179
Asar Khent sehet kauit-f,
ii. 182
Asar Khent shet
ii. 182
aa-perti,
Asar-neb- Amenti,
Asar Neb-ankh,
i.
ii.
214
176,
179
Asar Neb-ankh em Abtu,
ii.
182
Asar
Neb-er-tcher,
176, 179
Asar Neb-heh,
ii.
ii.
179,
181
neteru,
ii.
182
Asar -sekhem- neteru,
Asher,
of Aru,
ii.
83
i.
323
Ashet Tree,
ii.
61
i.
As-t
Ast
62
114
(Isis), ii.
i. 79
202, 292,
(Isis),
Ast,
ii.
302,
317, 323
Astabet,
482
i. 228
190
i.
Ast-amhit,
Astarte,
Asten,
ii.
i.
402, 516;
ii.
268
ii. 325
457
Astes, ii. 325
Asthertet, ii. 362
Astennn,
Astes,
i.
Astharthet,
Asthertet,
Asti,
i.
ii.
i.
278, 279
478
370
244
244
i.
Ast-Net, i. 452
Asti-neter,
i.
Asti-paut,
Ast-Netchet,
Ast-Sept,
ii.
Aswan,
11
i.
i.
55
211
1
INDEX
ii. 43
263
Asyut,
At,
ii.
A tare
Athpi,
am -teller - qenitu -
-
remiu-par-slieta,
.
\
t
ure
am
-
519
i,
qemtu-
- tcher -
ren-par-sheta,
326
ii.
360
Atch-ur, ii. 327
At bar a,
Ateb,
ii.
tlie
131, 144
ii.
Atef-khent
(20tli
nome),
98
nome),
(21st
98
ii. 323
Ateh, ii. 206, 261
Atek - tan - kehaq -kheru,
Atef-nr,
326
ii.
Atem,
281
Athn,
Aten,
104
i.
ii.
185
326
16,
ii.
;
Aten, high, priest
Aukert (goddess)
ii. 9,
ii.
116
Aukert-khentet-ast-s,
75-79
Aunaauif,
ii.
Aten-merit,
Aten-neferu,
70,
70
ii.
Aten, worship
of, ii.
ff.
Atennu,
Atert,
14
ii.
Ater-asfet,
203
i.
Ates-hra-she,
i.
159
i.
300;
i.
ii.
91
Babat,
i.
370
Azrael,
i.
64
flint,
64
antiquity
the double,
;
i.
ii.
80
i.
Babylonians,
Bacchus,
458, 461
;
ii.
i.
of, ii.
Ba
148
i.
i.
18,
ii.
352
62,
Bah,
199, 217, 253
401,437;
i.
i.
ii.
26,
i.
i.
;
Bairast,
Baireqai,
if,:;
(god of
i.
180;
ii.
26
Xlth Hour),
513
421
344 ii. 154
Bai (Ram-god), ii. 329
Bai (Soul-god), ii. 328
Bai,
5
sn,
200
ii.
Back = Heqet, i. 110
Backbone = Sma, i. 110
Backbone of Osiris, i.
496 ii. 122
289
190
Ba,
26
Babua, i. 80
Babylon, ii. 22
Babylonia, i. 277
F.airtha,
259
name
Babai,
Bahut,
481
ii.
ii.
Baba,ii. 91,92,247,307,
Bahtet,
251
Ba, a god,
Athep,
i.
65
'Azza,
;
80
i.
329
ii.
of, i.
i.
80
i.
;
113
Axe, the
61
206, 338;
i.
259
Axe = god,
ii.
217
Athi,
i.
323
ii.
Aegyptiorum,
Athenais,
Athene,
Aura,
134
A van's,
356
At ha,
ii.
210
ii.
128
11, 104, 105,
Ateuchus
Anrt,
ii.
ii.
Atet (goddess),
Atet Boat,
Aurnab,
Ausares, (Osiris),
79
i.
Aterui-qerna,
ii.
68-
281
ii.
Bacchis Bull,
254
i.
Aurau-aaqer - sa - anq - rebathi, ii. 326
82
ii.
281,
ii.
282
273
323
to, ii.
250
ii. 282
ii.
Sephon,
Babi,
281
of, ii.
73
Aten, hymns
289
329
323
65
ii.
250, 28
ii.
Ba'al
299
ii.
80, 110
i.
ii.
Baba,
ii.
i.
39
Ba-ashem-f,
283
Aturti Best Meht,
Au-a, ii. 326
Auai, ii. 317
Auain, i. 346
Atuma,
i.
Ba'alath,
178
i.
178
i.
Ba, Soul,
328
ii.
1
Baal Samame,
Atmu, ii. 10, 11
Atru - she-en-nesert-f-emshet,
4s
Ba'al Bam,
99
i.
i.
Ba'al,
188
ii.
(Set),
Baal,
124
Athuma, ii. 283
Aukert,i. 145, 338;
326
ii.
i.
(Irou-god),
Baabu,
ii.
Auer,
Aternet,
i.
i.
Ba
Ba
Ba = World Soul,
96
Athroni,
Atu,
Atef-pehu
i.
155
ii.
Atef crown,
i.
127
ii.
Ati (nome),
two,
432;
100,
i.
Athribites,
Athyr,
470
i.
Atebui,
2.30
i.
Athribis,
i.
450
ii.
ii.
21
281
Bain amu Tuat,
Bak, i. 492
Bak, i. 516
Baka, i. 493
Bakha, the Bull,
i.
220
ii.
352
INDEX
394
Bakhau,
i.
470
24, 79,
;
Bakrawiyeh,
15
i.
i.
19
Balance,
i.
521
Great,
the
i,
Balu,
250
ii,
Hathor,
of
i.
437; of Nekkebet, i.
441
Ba-neb-Tattu, i. 100,
103, 114; ii. 64
Banebtattu -HatmehitHerupa-kkart, i. 114
Ba-neb-Tet,
354,
353,
ii.
Ba-neb-Tettet,
Ba-neb-Tettu,
Ba-neteru,
496
i.
292
ii.
240
i.
i. 198
Banth-Anth,
ii.
Baqet,
Bar,
ii.
301
62
281
317
Bare-Ast, i. 446
Bari-Menthu,
Bari-Euman,
Barley,
i.
Bashu,
ii.
i.
ii.
i.
280
i.
Basti,
329
i.
501
Beba,
7
ii.
;
ii.
378
91, 92
ii.
246, 247
Bebo,
ii.
329
365
i.
279
ii.
28, 29,
362
of,
i.
130
i.
ii,
378
i.
246
17
i.
Behutet,
80, 110
419, 445;
133
Behutet
7
517
i.
;
ii.
116,
303
and Osiris,
ii.
ii.
= Ra
97
Bennu, the, ii. 371
Bennu, the Great, ii. 59
60, 160, 209
Benra-merit, ii. 256
Bentet, ii. 268
i.
211
;
i.
102, 427;
ii.
i.
96
ii.
Bennu-Asar,
Benth,
487 ii. 206
Befent, 207
Behbit, ii. 255
Behen, i. 492
Befen,
obelisk
the
289, 329
Khepera,
ii.
347
i.
i.
Benha, i. 17
Beni Hasan,
Bennu
of
ii.
Beiinu,
ii.
110
i.
281
348
Bene Elohim,
Benen, i. 192
god,
238
Beetle-god,
i.
450
i.
= Nut,
Benbenit,
Beer of everlastingness,
ii. 118
i.
Belly
Benben, ii. 71
Benben-house,
281
of Ka,
i.
Beltis,
92
ii.
i.
;
Beetles used in medicine,
i.
159
305
Bel and the Dragon,
Bel,
BelbSs,
ii.
Beetle, the,
515
ff.
327
66
ii.
of, ii.
Bekhti-menti-neb - Maati,
ii.
125,
i.
Beetle, the living,
identifications
i.
101
Beautiful Face,
356
446
Bastet,
38
i.
379
63, 275, 329,
Bast,
365
ii.
34
ii.
Bekhten, Princess
Beautiful Face (Ptah),
Beetle
100, 432, 444,
i.
Bear, the,
14
of, i.
Beetle in boat of Ka,
165
514;
ff.,
250
250
Basilisk serpent,
Bast,
329
79
i.
37
329
Beads, nse
Bees,
ii.
16
Bartholomew,
Baru,
ii.
Beer
Barekathatchaua,
i,
Bekhten,
Bekhent,
Bedeyat Arabs, i. 17
Beer,' ii. 122
Beer of eternity, i. 165
278
ii.
ii.
Barkal,
Ban,
Bebro,
27, 250, 251,
ii.
Ba-Pta,
i.
192
Bebon,
Bant,
Bapi-f,
Bekhkhi,
Bebi,
329
ii.
i.
ii. 369
194
Bath-Anth, ii. 278
Bati, ii. 328
Bati-erpit, ii. 328
i.
ii.
431
i.
427
Bekatha, ii. 305
Bekennu, ii. 20
Bekhen, ii. 31
Bekhennu, ii. 20
284
ii.
Bebait,
ff.
Ba-neb-Tetet,
Behutet (goddess),
Behutit,
Bath,
358
Bandage
i.
Bat, the,
Balaam,
Balance,
Bast - Sekhet - Eenpit,
432
Basu,
101, 352
ii.
Benti-ar-aht-f,
Bent-Eeshet,
Benutch,
84, 85, 92,
ii.
25,
35,
Beq,
i.
Bergmann,
Berimon,
(city),
i.
476
Berosus,
i.
i.
38
25
ii.
177
228
i.
ii.
;
ii.
263
363
281
i,
305,
;
ii.
90
;
;
i
INDEX
Berua,
Bes,
i.
i.
Book
15
498
;
136, 209,
ii.
270, 276, 280, 284 ff.
Besa, ii, 284
Besa, ii, 288
Besabes-uaa,
Bes-aru,
211
i.
242
i,
Bes-Horus,
Besi,
i.
ii.
286
317
ii.
213
Bes-Ea-Temii, ii.[286
Besitet,
iii.
445
326
Betet, i. 272
Biggeh, ii. 51
Biou, ii. 307
Bestet,
i.
Beteslm,
i.
Birch, Dr.
S., i. 63,
136,
204, 208, 407, 434
Birds, sacred,
345
ii.
Birth, the second,
Black Land,
Blacksmiths,
i.
i.
ii.
116
304
85, 476,
478, 485
;
Boat of Isis, i. 210
Boat of Millions of Years,
i.
Coming Forth
of
by Day,
Book
Book
i.
of leu,
of
Book
175
i.
333, 303, 488, 518
210, 260, 272
Boat of Nepr, i. 210
Boat of Osiris, i. 210
Boat of 770 cubits, i. 85
Boat of the Earth, i. 208,
210
Boats, the 34 papyrus, ii.
129
Boechoris, ii. 352
Boes, i. 268
Boethus, i. 445
Bone of Horus, ii. 246
Bone of Typho, ii. 246
Bonomi, i. 178, 304
i.
294, 295
Overthrowing
293, 294
i.
i.
328
of the Pylons,
ii.
i.
122
of eternity,
165
i.
= Baabu,
Breasted, Mr.,
Bringers
ii.
110
i.
74
doubles,
of
i.
427
i.
Bull Mnevis,
89, 224,284,285,291,
363, 367, 402 ff.
Bua-tep,
Bubastis,
27, 330
i.
Bull of Arnentet,
26
i.
Bull of Amenti,
ii.
Bull of heaven,
i.
350
31
100
ii.
Bull of the Nine.
i.
109
Bull of the Underworld,
i.
26
Bull of the West.
Bull Osiris,
ii.
196
31
ii.
Bull-Scarab,
19
ii.
young,
Bull, the
ii.
14,
15
Bulls, hoofs
Bunau,
Bushes
=
Busiris,
of, i.
58
259
i.
clouds,
i.
306
99, 103,
\)o,
i.
i.
432,
100,
444
Bubastis,
ii.
Buto,
i.
Butos,
by
i.
of,
289
Bubastis of the South,
i.
446
208, 211
192
ii.
Buttocks
= two
boats,
i.
110
22
ii.
Buwanat,
289
ii.
74, 124, 189,
ii.
190
450
of, i.
96,
= Amen-Ra,
444
ii.
11
96
Cabasites,
i.
Cabasus,
100
Cackler,
i.
100, 115,
24,
ii.
i.
448
Bubastis, triad
96
i.
449
Bubastis, festivals
Bubastites,
Buss,
Byblos,
described
Herodotus,
ii.
122, 14s. 252, 348
Bums,
343
i.
;
Ion
438;
64
i.
Brugsch, Dr. H.,i. 63,67,
438,
Bull-god,
Busirites,
184
Brittany,
of, i.
115, 191, 469, 432;
118
Breast
man-
62
i.
Bull of Nut,
of the Gates,
Bread
headed,
ii.
23
Bread,
26
i.
Assyrian
25
174, 175, 304
Book of the Underworld
described, i. 204 ff.
Book of Wisdom, i. 122
Books of Thoth, i. 414
Bouriant, M., ii. 74
Bous fish, ii. 382
Bramble, i. 19
Bull
Bull Apis,
Bull, early worship
267
i.
Knowing Evolu-
of
Book
Book
ii.
Blind Horus,i. 299,470;
ii. 370
Bine Nile, i. 17 ii. 360
ii.
Book
Book of Proverbs, i. 122
Book of the Dead, quoted,
198, 347
Besi-Shemti,
i.
Bull,
Apep,
286
ii.
Breathings,
of
409
tions of Ra,
Bes-Harpocrates,
395
i.
Great,
the
96, 107, 108
Caesarion,
Cailliaud,
i.
i.
101
•"-•">(
ii.
;
INDEX
196
Cakes,
178
i.
Cambyses,
Citharus
458;
i.
ii.
Campus Martins,
Canis Major,
i.
Cannibalism,
i.
Canopic
i.
jars,
ii,
352
218
488
28
456
gods
Cat,
210
i.
368
ii.
272
of, ii.
and goddess,
Cat, god
ii.
363
Cat=Ka,
ii.
209
297
61,
107
ii.
ii.
Cataract, Sixth,
i.
25,
43
305
ii.
Ceres,
218, 253, 367
Cestrins
fish, ii.
Chabas,
i.
Coprophagi,
3«2
126, 136
Chemmis,
Chemres,
i.
442
96
i.
431
378
106, 143
i.
ii.
;
;
265
188
186
188
i.
fish, ii.
382
Cory, Anc. Frag, quoted,
305
ii.
Creation,
19
ii.
Heliopolitan
Creation Series,
Creation, Seven Tablets
321;
Choenus
fish, ii.
Chosroes,
i.
Cicero,
2
Circle,
i.
289
Hidden,
339,
i.
238
Amentet,
of the
i.
216
Tuat,
i.
i.
i.
18
279
;
29]
;
i.
worship
of,
ii.
;
453
95,
98,
355
kingdom
Bones,
ii.
gods
of the,
ii.
;
Dendera,
i.
i.
ii.
3
93,
429,
426,
;
of Osiris
121
in, ii.
97, 421,
446,
464,
24, 55, 93, 95,
108, 299
Dendera,
of
103
31
484
i.
304-
ii.
24, 31, 93,
Demi-gods,
59
Cubit,
ii.
Delta,
2
Crusher
Circle of
Circles
i.
i.
24
i.
488
464
113,
Dekans, the 36,
Delta,
Crocodilopolis,
340
i.
289, 290
202
the
i.
266
Day of Judgment, i. 5, 6
Day -sky, ii. 102, 105
Days, Epagomenal, ii,
lucky and un109
lucky, ii. 109
gods of,
ii. 293
Days of the month, gods
of, ii. 320, 322
308
288, 290
of, i.
i.
i.
Darkness,
Delos,
Crocodile, early worship
of,
268
22
ii.
II.,
307,308-
of, i.
Creation Legend,
382
i.
DamasciuB,
order of events
300
of, i.
Chin — Khert-khent- sekhem, i, 110
96
i.
;
of, i.
'
account
361
102,
;
Coukhos,
Chimaera,
ii.
;
AaX ih i. 289
Aa X os, i. 289
outer,
442
Chenoboscinm, ii. 374
Cheops, i, 426
Cherubim, i. 6
Cherubim, i. 7
i.
98,
i.
Cynopolites,
Darius
Cow-goddess,
ii.
;
Cyuopolis,
Dakhel,
hell
Cow, early worship
200
17
i.
364
ii.
;
252
ii.
;
97,
i.
of, i.
i.
Cyclopes, ii. 100
Cynocephalus Ape,
Dadianus,
Coptites,
25
ii.
294, 355
i.
I 35
ii.
;
243
ii.
Charmosyna,
Great,
379
ii.
Corrcinus
146, 162, 365
Chaos,
the
Cord of Law,
199
Cerberus,
ii.
i.
Cord-bearers, the Twelve,
Cataract, First,
22;
351
Copts,
i.
ii.
;
434
of, i.
432
22, 189, 219,
Great =Ka,
the
;
ii.
25
i.
98, 432
Cynocephalus Ape in the
Judgment, i. 20, 21
410, 475
Coptos,
Cat of Neb,
345
Cognizance, the,
ii.
Cat, Chapter
i.
161,
i.
Combatants, the Two,
Constantine
248
Cat and the Ass,
Cat,
;
158
of, i.
ii.
VII.,
i.
Hathon
329
;
Cardinal points,
Cusae,
i.
Clemens Alexandrinus,
414
Cleopatra
i. 432
ii. 199
Stele of, i. 448
Canopus,
382
439
fish, ii.
Civitas Lucinae,
Hathor
of,
i.
Dendera, Osiris scenes
at,
435
ii.
131
Deraarai Hapaon,
i.
280
INDEX
Der al-Bahari,
329
i.
ii.
;
13,
Ea,
Earth-gods,
De Rouge,
East, Gate
68, 69,
i.
100, 126, 136, 411
Desert gods,
209, 491
Deus,
i.
69
Deva,
i.
69
i.
60
Edfu,
448
i.
Dieisbalmerikh,
Dilgan,
281
i.
Egg,
96,444,493;
i.
347, 352, 357, 364,
ii.
366, 370, 375
quoted,
;
62
to Sinope,
a 199
;
100
i.
97,
i.
357
i.
107
ii.
97
i.
155,
ii.
of the,
i.
24,
i.
Eisenmenger,
i.
171, 275,
i.
quoted,
;
21
7,
i.
513
336, 338;
i.
the Great,
i.
winged, 481,
340
;
the
Elephant,
i.
31
365
ii.
;
288
i.
i.
125
Jupiter,
Do-decagon
ii. 253
of
Dog,
366
Dogs, howl before a death,
19'
ii.
i.
Dumichen,
ii.
106
i.
ii.
Lone,
317
316
ii.
281
i.
281
i.
Epagomenal
days,
Epaphos,
346
ii.
ii.
L09
of.
ii.
Epping,
316
J., ii.
Erebos,
i.
Erelim.
i.
285
7
Erman,
44, 51, 52, 53,
91, 148, 354,
365
of, ii.
quoted,
Dr.,
98
i.
Erment, i. 161, 32'.'
Ermen-ta, i. 194
Ermenu, i. 250, 259
Eros,
Erpat
248
i.
285
i.
=
Seb,
Erta- hen-er
177
reqau,
-
439, Hi7
Esau,
i.
133, 141
Eshmtinen,
Esna,
103,
Esneh,
i.
Eteoph,
i.
97
i.
i.
129
ii.
177
i.
281
i.
Elolnm,
ii.
95
ii.
Erta-nei-nebt.
El-Kab,
L2
i.
329
Ertat-Sebanqa,
ft.
i.
100
ii.
;
401
ii.
66
452, 463, 461
i.
281
;
Embalmment,
274
i.
96,
95,
i.
Elysian Fields, i.
168 ii. 62, 63
312
Dung-beetle,
i.
Ermenui,
22
Elephantine, triad
Elves,
Door= Nut,
Dumah,
43,
49
ii.
i.
Elephantine,
ii.
Divine Providence,
the,
times,
107,286,365,431,463;
483
171
i.
Nine,
281
Entair,
Eututi,
Ermen-hert,
66, 67
Elephant in predynastic
Disk, the,
the
Erinnyes,
431, 437
Elements, the four,
House
Ennutchi.
66
Eileithyiaspolis,
El,
31
ii.
2 s ".
ii.
Ephesus, Council
519
i.
286, 289, 291
Eoureph,
95
ii.
Egg, the Great,
278
15
ii.
Draco,
of Seb,
114
i.
i.
Ennukaru.
Euzu,
372
22
ii.
53
ii.
;
Diospolites,
i.
Egg
266
ii. 316
'
Parva,
Diospolis
Dives,
Egg-ball of beetle,
Eileithyiapolis,
ii.
Diospolis Magna,
Disk,
278
182; ii. 110
i.
i.
lss
24,
ii.
;
Eileithyia,
217
Diopolites, i. 96
Diospolis, i. 432
Dionysos,
Disk,
20,
i.
123
i.
Ennead,
Ennit,
Eight gods of Hermopolis,
Diouysius sent
431
208,
85, 92, 470, 477,
i.
499
316
ii.
Diodorus,
En-me-shar-ra,
60
Ecclesiasticus,
Diana,
Enkht honin,
i.
289
i.
230
i.
107, 351
246
ii.
;
Enenet-hemset,
Enen-retui,
Eater of the dead,
Devourer of Amenti,
i.
of, i.
81
i.
353
Eater of the Ass,
116
i.
of, i.
East, souls
208
i.
116
i.
81. 89
i.
Enenet,
288
Earth, Boat of,
i.
Der al-Medina, i. 437
Der al-Medinet, i. 126
E.,
Enen,
289, 359, 360
i.
Earth,
285
397
34, 99,
i.
356
516
Ritual
i. 454
Em-khent-maati,
of,
Eternity, bread
of, i.
i.
80
Etet.
ii.
165
304
and beer
INDEX
398
Eudoxus,
253
ii.
Euphrates,
Farafra,
277
i.
Eusebius quoted,
Euthari, i. 281
Eve,
35
i,
Fayyiim,
huge
19
i.
Hatlior
Evening,
of,
i.
of Ea,
3-40,
Eye of Flame, i. 447
Eye ofHorus,i. 109,165,
202, 248, 363, 457, 467
of
Nu,
306
i.
Nu =
of
Eye
the Sun,
i.
298
Eye
of Ea,
364, 365,
i.
8,
ii.
of
Ea
= Meh-urt,
i.
422
of Tern,
i.
158, 305,
Eye, the Black
=
Aah,
413
Eye, the White
= Ea,
i,
413
Eyes, cure for sore,
17
i.
=
Hathor, i. 109
Eyes
Eyes of Ptah-Tenen,
510
Ezekiel,
Fields of
i.
ii.
Fa-akh,
i.
Siri,
Fiery Lake,
35, 36
i.
i.
ii. 118
Fig tree of heaven,
165
Fig tree speaks, i. 19
Figs in heaven,
Fingers, the two,
=
Ap-uat,
i.
ii. 128
Famine, the seven
109
i.
85
;
ii.
330
i.
Gabriel
and
wings,
278
5,
Gate of
Osiris,
Geb,
94
ii.
600
his
5
i.
i.
230
435
i. 273
Gehenna, chambers of, i.
275
Gehenna, river of, i. 275
Gehenna, size of, i. 274
Ge Hinnom, i. 273
George of Cappadocia, i.
268
George, Saint, i. 489
Gir-tab, ii. 316
Gizeh, ii. 361
Gizeh, Pyramids of, i.
471
Gnomes, i. 12
Gebelen,
i.
i.
i.
12
God, One,
i.
132,
131,
133
Fish-god,
i.
Fish-gods,
303
ii.
God, conception
God on the
382
of, i.
(uraeus),
57
of, i.
staircase,
i.
191
2
i.
Osiris,
25
i.
Followers of Horus,i. 84,
self produced,
God,
Gods, mortal,
Gods
i.
i.
i.
134
6
of archaic Period,
78
Gods
of
foreign,
Egypt,
ii.
the
275-290
" Gods," the, conception
491, 158
celestial,
i,
164
Forty-two Assessors,
418, 153
178
Gabriel,
Goblins,
mythological,
Fishes,
Food,
years',
54
i.
85
i.
288
Flint cow-goddess,
178
Faket,
Fa-pet,
i.
184
234
i.
Flesh of Ea, i. 226, 273
Flesh of Tern, i. 234
17
i.
35
i.
58
i.
Fish, worship
62
Faces, god of four,
ii.
334;
i.
324
250
i.
Face
121
ii.
Fields of the spirits,
i.
378
ii.
Gehenna,
121
Flame
Fa-a,
58,334;
i.
120
Flesh of
Fa,
i.
367
i.
Field of Eeeds,
Fire,
14
i.
139
344, 420
Figs,
*446
i.
Frog, the,
186
161
Eye
Fringes,
20
28
i.
Field of Hetep,
ii.
quoted,
G.,
43
i.
11
i.
Field of Grasshoppers,
ii.
446, 516, 517;
Eye
ii.
Field of Plants,
Nu =
of
i.
of
i.
;
Frazer, Mr.
419
i.
Field of Peace,
the Moon,
299
i,
Fenti,
Fountain of the Sun,
328 ii. 108
433
i.
Fetish,
342
Eye
Eye
serpents,
Fentet-ankh,
14
13,
i.
name
Eye,
ii.
51
home
the
Feather of Maat,
Feka,
107
Evil Eye,
22
ii.
Father of fathers,
Fa-trau, i. 211
;
ii.
of, i.
i.
i.
Gods, the forty-two,
62
Forty-two Judges,
57
Gods, the Eighteen,
i,
38
159
86
ii.
;
INDEX
=
Gods
The
names
of
336
EJa-hra,
ii.
134
Hai,
ii.
245
Gods, the oldest company
Hai,
i.
334;
God,
i.
282
of, i.
Gods, the Twenty-seven,
Hair,
i. 83, 87
God-mother,
Hair
ii.
God-Soul,
148, 302
Good and
Goose
374
Goose
'243
ii.
Amen-Ra,
=
Seb,
i.
ii.
i.
Haker
Grasshopper,
Grasshopper of Ea,
i.
445
i.
Field
Grasshoppers,
of,
120
262
Great Balance,
ii.
Great Bear,
240, 250
ii.
Great Cackler,
ii,
Great Green Sea,
374
i,
480,
festival,
410
i.
335
ii.
153
i.
38
i.
36, 153,
i.
(city),
i.
i.
Ha-nebu, i. 370
Hap, i. 110
423
406
151
ii.
;
96
i,
(Apis), Bull, the,
26 ii.
Hap, city
i.
Grebaut,
ii.
6
133
of, ii.
Hapi,
Gvnaecopolites,
'31
Hapi
i.
06;
ii.
45i;
198,
i.
;
(Nile),
286, 335
i.
i.
146,
(son of Horus),
ii.
309
Hapi-Ptah,
45
Hades, the god,
Hapiu
Hapi-Nu,
(
Hap-re,
349
Ha-hetep,
108,
ii.
ii.
335
72
i.
Ha-sert,
178
ii.
ii.
ii.
45
47
Apis),
ii.
401
i.
L06
ii.
i.
Hatet,
I.Iap-tcheserts, ii.
302
464
of, ii.
136
i.
7
ii.
;
209
ii.
255
i.
Hathor,
78, 03. 338,
i.
ii. 2,
;
36,
93
103, 136
Hathor- Aphrodite, i. 415
Hathor destroys mani.
365
flint
i. 25
Hathor
symbol
Hathor
Hathor
of,
Aphxodito-
of
97, 98
Hathor of Cusae. i.
i.
of Dendera,
of
i.
98
i.
97
Diospolis
97
Hathor of Nut-ent-I.Iap,
i.
241
i.
304
Hat-chetchn, i. 211
Ha-tchat,
Parva,
336
289
Hap-semu-8,
i.
polis,
ii.
ii.
ii. 336
Hartmann,
kind,
Hapi-Khuemu,
;
285, 468,
i.
ii.
'
Hathor,
289
Hab-em-atu, ii. 335
Hades, i. 263 ii. 197
Haggi Kandil,
ii.
10,
194
(Nile-god),
ii. 4,
336
Hapi-Asmat,
ii.
ii.
Harpukakashareshabain,
428-437
147
ii. 24ii
470;
i.
Harpocrates, origin
155, 336
"
Haas,
i.
77, 129, 145, 184
Hapi
Hapi
Habal,
336
ii.
469, 495;
Hat,
Hap, Hapi, the Nile-god,
ii. 42, 43 ff.
i. 178
Hap = north, i. 158
Green Crown, ii. 26
Griffith, Mr. F. L., i. 64
Gu-an-na, ii. 316
Gud-an-na, ii. 316
511)
i.
Hashmalim,
346
;
Hap, son of Horus,
491, 492
100
28
of, i.
Harpocrates,
ii.
;
;
Scales,
nome
Hare,
Harpocrates gods,
Ha-mehit
ii.
336
Haq-p-khart, i. t69
Hare-god, i. 427 ii. 371
Harmachis,
75
'
511
Great
52
Ifip-ur, ii.
baiu,
62
Hap
336, 363
Haqa - haka - 11a - lira,
IJarethi,
Hammonian nome,
421
242
i.
ii.
Harepukahasharesha-
Hall of Meh-urt,
370
ii.
Grasshoppers,
118
I
apt-re,
;
157,
i.
466
Hak, ii. 2'. il
Haker, ii. 335
Hall of Maati,
ii.
of
210
Hall of Judgment,
04
ii.
100
Grapes in heaven,
ii.
278
i.
367
ii.
Children
of
Ha-kheru,
Goshen,
320, 336
ii.
Hair of Horus
'205
ii.
Evil,
of
I.I
100
i.
Horus,
221
Goldziher, qnoted,
Golenischeff,
I.Iapti-ta-f,
Hai, Serpent-god,
ff.
i.
199
98
Hathors,
the
433, 434
Seven,
i.
INDEX
400
Hathors, the Twelve,
i.
434
Hat-mehit,
114, 432
i.
'
ii.
383
65, 354,
Hat-mehit, norne
'
;
of,
ii.
244
Hebset, i. 241
Hebt, i. 492
Heb-tep, ii. 293
Hebs,
Hebt-re-f,
Hatshepset,
160, 329
i.
;
285
Hau, i. 23
i.
ii.
Hau-hra,
=
Heels
'
i.
Hauna-ara-her-hra,
i.
souls
Hawk,
Heh, Lake
Hawk-god,
of
Hehet,
9
of, i.
372
ii.
Hawk; nome of, i. 27, 28
Hawk, the Great, ii. 11
Hawks as abodes of disembodied
Head
=
spirits,
hawk,
i.
16
of, ii.
=
Heaven
of Osiris, the,
119
Heb-Antet,
Heb-api-hent-s
Heb-apt,
Heben,
ii.
i.
Hebennrj,
Hebes-ka,
Hebet,
ii.
293
293
486
i.
100
116, 337
284
283,
Hehui,
ii.
Hehut,
i.
2
113, 257, 258,
Heka,
i.
Heka,
23
i.
82,
180;
Hekau, i. 40 ii. 4
Hekemt, i. 220
Hekennnt, i. 513
Hekenth, i. 234
Hekret, i. 23
;
i.
92,
Heliopolis,
;
ii.
ii.
362
ii.
Hebrews,
i.
Heliopolis,
gods
128
Hen-en-ba,
Henen-su,
of,
41, 119
;
ii.
company
Heliopolis,
85
ii,
of
of,
i.
of, i.
Hebrews, Hell
of, i.
171,
265
Hebrews, their system of
lions
i.
228
i.
211
Henkhisesui (East wind),
ii.
Angels,
i.
6
ff.
Mnevis
god
Hennu
107
Boat,
i.
88
souls
of,
i.
Henotheism,
Hensek,
ii.
Hent,
81
Hent
505, 506;
117, 260
i.
Hen-pesetchi,
Heliopolis, paut of gods
of, i.
296
Henmemet, i. 84, 159,
160 ii. 151
;
of,
26
Heliopolis,
58, 98, 59,
Hen-Heru,
ii.
Heliopolis,
322
ii.
ii.
'
ff.
360
166
336
131
Henhenith,
'
73
Hebrews, Heaven
92
ii.
63,
ii.
100,
ii.
of, ii.
of,
Hemhemti, i. 326
Hem-nu, ii. 336
Hemt, i. 228
Hem-taiu, i. 326
Hemth, i. 23
Hemti, ii. 336
351, 352
Heb-Kert,
12
Mansions
Hem, i. 81
Hemaka, ii. 116, 117
Hememet, ii. 154
Hemen, i. 81; ii. 336
Hemhemet, i. 481
ii. 4,
68
Bull
ff.
of, i.
Heneb, ii. 63
Henena, i. 81
At en
and
263
ff.,
278
Henbi,
96, 97, 141
Heliopolis
213,
ii.
131
worship,
ii.
i.
113, 257, 258,
5, 22, 95,
98, 494
255
Hebi,
i.
171
i.
Hell, prototype
Hellanicus,
282, 328, 471
i.
113;
i.
ii.
96
i.
93, 124, 186,
ii.
Hell. Seven
2
Heliopolis,
480, 492
i.
Hebenu,
ii.
293
ii.
Hehi,
Hehu,
i.
187
Hell,
60
of, ii.
ii.
by
331
i.
Heliopolites,
17
283, 285, 289
109
i.
298
Heart
Bastet, i. 110
Heart, Chapters of, i. 42
Heaven, i. 156 ff.
Hearing, god
Annu,
of
157
i.
visited
333
Heh, 289
Heh, central support of
272
antiquity
i.
of,
Heliopolitan doctrine,
Helios,
heaven,
worship
Piankhi,
110
Heglik-tree,
326
ii.
369
ii.
sycamore
107
Heliopolis
336
ii.
Hedgehog,
64
Heliopolis,
i.
i.
136
i.
81
336
(Isis), ii.
Hentch-hentch,
213
ii.
294
;
INDEX
Henti,
337
ii.
Henti
Herert,
457
177
(Osiris),
Henti-requ,
i.
i,
ii.
;
337
198, 259
i.
Hent-nut-s,
Her-hequi,
i.
81
222
Herit,
Hepath,
Hephaistos,
Heptanomis,
Heptet,
469;
357
96
ii.
Heqet,
i.
i,
82, 110, 329,
61, 109, 136,
302
Her-ab-Khentu,
Heq-ur,
22,
24, 352,
400, 405, 432;
107,
92,
Her-ab-uaa,
307
ii.
149,
Heracleopolites,
i.
Her-thertu,
292
i.
i.
of,
i.
199
referred to,
Heraclitus,
ii.
199, 200
448, 452, 514
Her-a-f,
129
i.
96
i.
quoted
ii.
;
337
255
Hert-nekenit, i. 256
Hert-nemmat-set,
Her-tuaiu,
ii.
5,22,58,59,148,155,
Heron, the,
ii.
159
Heroopolis,
i.
i.
Hercules,
Herent,
ii
i.
291
345 ii. 320
ii.
;
ii.
199, 200
492
—d
d
256
i.
256
211
i.
i.
78, 81
i.
337
317,
Heru, an
ii.
337
63
official, ii.
Heru-aah,
i.
498
81, 497
i.
i. 498
Heru-am-henu, i. 81
Heru-am-hennu, i. 497
Heru - ami - abu-her-ab ami-khat, i. 498
Heru-ami-atken, i. 498
i.
357,
Ileru-ap-shata,
ii.
Heroopolites,
i.
i.
ii.
353
31
i.
Her-sha-f,
58
ii.
ii.
302
i. 96,473;
248
Heru-behutet and Set, i.
'
ii.
480
Her-qenbet-f,
139
Heru-behutet,
373
354;
'
Her-pest,
470
Heru-ap-sheta-taui,
'
Her-aua,
ii.
i.
Heru-an-mut-f,
358,364,366,369,370372, 375
Her-ba,
;
ii.
Hert-ketit-s,
96,
ii.
353,
346,
or
444,
1,
i.
ii.
;
49
Heru-ahai,
427
Heraclides,
98, 354, 365, 472
255
38,
325
i.
Heru-aa-abu,
427
Herodotus,
Herakleopolis Magna,
i.
i.
34
Heru-ai,
51
Hermopolis of North,
208,
232
Heru (Horus),
Hermopolites,
96
246
i.
i.
Hert-sefu-s,
107
306
ii.
ff.
i.
134
ii.
Hertit-an,
Hermopolis, Souls
ii.
ii.
96
i.
Hermopolis of South,
184, 338, 378
ii.
98
ii. 58
Her-tesu-f,
Hermopolis Magna, ii. 22,
100
137, 213, 378
Heqtit,
Her-tept,
Hertit,
30,
of, i.
129
ii.
;
ii.
328, 431,
Hermopolis, Eight gods
300
ii.
Heq-at (nome),
431
332,
ii.
i.
Hert-rmntua,
i.
353, 375
Heq, ka of Ka,
Heqa, ii. 357
Heqes,
ii.
;
Hermopolis, i. 95, 98, 149,
ii.
291
ii.
402, 414
i.
Herinonthites,
336
Hept-shet, i. 419
Hept-ta, i. 192
Hept-seshet,
58
Her-shefi,
Hert-ermen,
124, 187, 193
461, 501
i.
ii.
;
265
131
ii.
ii.
Hernionthis,
i.
256
248
Her-she-tuati, i. 244
Her-ta, ii. 337
Her-taui, ii. 337
Her-tep-aha-her-neb-s,
ii. 301
i.
Hermes,
81
i.
ii.
Her-she-taiu,
419
i.
Her-sha-s,
Her-she-f,
Her-sheft,
337
60,
337
463
Her-khu, i. 222
Hermanubis, i. 493
Her-ka,
i.
i.
337
ii.
202
Heri-uru,
81
ii. 43
Hep-Eeset, ii. 43
Hep-ur, i. 81
Hepa, i. 254
(Nile)
i.
85
ii.
;
ii.
Heri-seru,
i.
i.
Hep-Meht,
Heq,
i.
Heri-sep-f,
254
244
Hent-she, ii. 337
Hep, i. 81; ii. 42
Hent-neteru,
Hep
186
i.
Her-hepes,
Heri-akeba-f,
Hentiu,
401
188
489
Heru-em-au-ab,
\[
eru-em-heb,
ii.
ii.
3u2
84
;,
INDEX
402
Heru-ein-ket-Aa,
Heru-ein-kkebit,
i.
i.
Heru-kkuti-Ra,
413
498
Heru-em-kkent-an-inaati,
Kkepera,
ii.
486
i.
473
i.
Heru-kkuti - Temu - Heru
'
337
Heru-kebenu, i.
Heru-kekennu,
352
470
i.
Heru-kkuti-Tem,
Heru - kkuti - Ra - Temu Kkepera,
;
'
i.
472
469
i,
354,
i,
249
ii.
;
81
i.
Heru-ta-ta-f,
358, 426,
i.
524
472
Heru-Tekuti,
260
Heru-kkuttka,
i.
Heru-kekenu,
Heru-ma- taui -
pa kkart
ii.
Heru-sma-taui,
Heru-Tat,
357
i.
Heru-sku-p-kkart,
81
i.
414
ii.
;
'
206, 450
i.
'
469
Heru-ker-kket, ii. 301
Heru-ker-neferu, i. 498
Heru-ker-uatck-f, ii. 322
Heru-kennu,
Herui
(Horus-Set),
Heru-ka,
ii.
ii.
ii.
f neb,
ff.
;
ii.
em
i,
;
228
81
i.
Heru, tke Hawk-god,
322
Heru, tke oldest god,
466
Heru-tkema, i, 486
Heru-ti, ii. 261
i.
470
Heru - kkenti - maati,
i.
son
of
i.
i.
son
of
ii.
Heru-kkent-kkatitk,
ii.
'
293
Heru-kkent-peru,
469
81,
497
i.
486
301
212
i.
ii.
Heru-sekkai,
Heru-sept,
336, 349,
4, 293, 337
i.
Heru-kkuti-Kkepera,
i.
Heru-skefi
ii.
;
337,
Set,
i.
489
;
243
i.
Heru-ur, god of tke Nortk,
i. 468
ii. 243
Heru-ur of tke Soutk,
i,
467
i. 256
433
Hesamut, ii. 312
i.
498
;
Hes,
i.
ii.
Hesepti,
Hesert,
81,
i.
82
i.
Hesentet,
498,
499
81
9,
i.
ff.
241,
183,
Heru-ur and
Hesat,
(?), ii.
183
Heru-kkesbetck-maati,
467
Her-ut-f,
Heru-sa-Ast-sa-Asar,
Heru-sekka,
i.
109,
497
i.
(Aroeris),
;
i.
Heru-sa-Ast,ii.l83,292,
Heru-sbati
Heru-ur
99
469
Heru-Ra-p-kkart,
'
184
196
Heru-ur of Sekkem,
303
337
ii.
i.
ii.
i.
Heru-p-kkart of Busiris,
494
Heru-kkent-kkattki,
211
356, 378
65
ii.
495, 496
Heru-pe-sketa, ii. 302
i.
i.
i.
Heru-tuati,
78, 102,
Heru-pa-kkart,
Osiris,
Heru-Tuat,
'
Hat-Mekit,
470
Heru-kkenti-kkat,
ii.
ii.
Her-uatck-f,
35
Heru-p-ka,
Heru-kkenti-an-Maati,
ren-
469
i.
Heru-pa-kkart,
Heru-kkenti-aket-f
488
470, 426
i.
Heru-pa-kkart,
i.
i.
185
ii.
Heru-nub,
81
'
470
i.
135, 322
ii.
299, 468
'
498
337
Heru-netck-tef-f
ii.
Heru- kkentet - an - maati,
ii. 183
Heru-kkent-kek, i. 498
470 ff,
i.
Heru-netck-tef-f,
337
303
i.
;
'
Heru-kkuti,
468
303
i.
Heru-tesker,
Heru-tesker-maati,
362
ii,
Heru-neb-ureret,
97
i.
ii.
Heru-kkent-an-maati,
'
f.
299
ii.
Heru-neb-Mesen,
495
214
Heru-ka-pet, ii. 302
Heru-kkabit, i. 211
'
469
i.
184
Heru-tema,
'
Heru-ka-nekkt,
Heru-kkart,
495
Heru-merti,
Heru-netck-kra-tef-f,
337
Herui (nome),
Herui-senui,
i.
i.
-
i.
358, 506
401
i.
Hes-kra,
i.
Hesmennu,
=
Osiris,
139
Heru-skemsku,
i,
Heru-sket-kra,
i.
ii.
519
i.
;
i.
Hes-tckefetck,
Het,
i,
97
337
ii.
82
Hes-nefer-Sebek,
Hespu, tke,
490
498
181
ii.
i.
464
95-100
ii,
19,
338
;
;
INDEX
Het,
i.
Het-aa,
161
338
ii. 268
Het-her-ateb, ii. 128
Het-Hert (Hathor), i. 82,
428-437; ii. 293
Het-Heru, i. 78
Hetetet,
66,
ii.
73,
97
Het-Benbenet,
Het-Bennu,
Heteh-a,
i.
i,
419
ii.
;
phis),
i. 81
344
Hetch-met, i. 222
Hetch-nau, i. 218
Het-khas,
ii.
Hetchiu,
Het-khat,
i.
Hetch-nefer-Sebeq, i.457,
Het-Mut,
i.
Het-khebit,
464
i.
88
Hetch-re, 338
Hetch-re-pest-tep,
Hetchuti,
Hetemet,
ii.
ii.
ii.
338
320
338
Hetemet-baiu,
178
i.
Hetemet-kkeiniu,
Hetemet-khu,
i.
241
244
i.
232
Het-ennut, i. 469
Hetep, ii. 338
Hetep (city), i. 161
Hetemitet,
i.
i.
Het-Net,
i.
Het-stau-kker-aha-Ra,
228
429
scarab of, i. 85
ii. 381
Hetep-ka, ii. 338
Hetep - khenti - Tuat, i.
228
Hetep-mes, ii. 263
Hetep-sekket, i. 367
Hetep-sekkus, i. 495 ii,
338
Hetep-taui, ii. 338
Heteptiu, i. 226
Hetep-uaa, i. 242
Hetepui, i. 230
Hetet, ii. 213, 292
Hetepet, city
473
i.
492
452
Het-Nut, ii. 103
Het-Keshp, ii. 283
Het-sa-Ast, ii. 374
Het - sekhem, ii. 255,
256
Het-ser, ii. 210
Het-Serqet, i. 88
Het-Seshesh, ii. 108
Het-neh,
of, i.
;
;
Het-suten,
492
i.
Het-ta-her-ab,
Het-teft,
i.
Het-temtet-Ra,
Hettenuut,
i.
Het-tua-Ra,
Het-uart,
Het-urt,
ii.
i.
i.
228
81
228
251
88
51
513
Hidden-Face, i. 343
Hidden-House, ii. 154
Hidden-Name, i. 48
Hidden One, ii. 21
Het-utet,
i.
254
ii.
368
i.
Memphis,
priest of
101
of Thebes,
priest
101
title of, i.
ii.
i.
359
ii.
Hit,
ii.
287, 336
Hobgoblins,
12
i.
Hokhmah, i. 296
Holy fathers, i. 101
Homer,
ii.
219
Horapollo,i. 62, 234,284,
356,
402,
462;
461,
369, 375, 379, 381,
ii.
382
Horn
of the West,
205
Horse and Ox, Fable
i.
i.
of,
18
Horus,
i.
ii.
Het-ur-ka,
100
64
ii.
372
Hierosolymus,
i. 98, 494
Hippopotamus of Set, i.
478, 480
Hippopotamus, the, i. 24;
30
ii.
431,
i.
Hipponon,
128
ii.
Het-nefert-Tem,
ii.
;
222
93
452, 464
i.
476
i.
ii. 336
Hinnom, i. 273
Hinu-en-Shu-nefer,
255
515
Het-maa-kheru,
Hierakonpolis,
Hi-mu,
ii.
Hetchhetch,
215
Hidden symbols,
High
Mem-
157
249
ii.
Het-khaat,
Hidden-Souls, i. 212, 213,
High
;
338
Hetch-paar,
i.
502, 512,
i.
522 ii. i54
Het-ka-Ptah (see
211
Hetch-abehu,
Het-ka-kknem-neteru,
51
Het-ka-Ptah,
331
128
i.
ii.
ii.
Hetet-Sept,
513
Het-Abtit, i. 405
Het-a-nekkt, i. 478
Het- Ant, i, 492
Het-baiut, i. 496
i.
Het-Benben,
403
i. 78, 145, 146,
180, 304, 341; ii.
129
Horus and
Set,
i.
484
;
244; doublehead, i.
194; fight
between, i. 117 fight
ii.
31, 62,
;
of, i.
hold the ladder,
their fight,
Horus
488
405, 475,
ii.
i.
167
;
;
212
as Advocate in the
Judgment,
i.
490
; ;
INDEX
404
Horus,
Set,
battle
ii.
with
of,
125
Horns-brethren, the two,
i.
410
Horns, Cippi
of, ii.
267-
274
Horus cuts off head of
Isis, i. 405
Horus = To-day, i. 487
Horus, Followers
of,
i.
196
Horus, four Children
i.
ii.
210, 228, 456,
of,
497
;
ii.
i. 466 ff.
ka of, i. 163
Ladder of, ii. 242
Horus-name, the, i. 25
Horus of Antaeopolis, i.
97
Horus of Athribis, i. 100
Horus of Behutet, i. 84
Horus of Behutet and
Set, i. 405
Horus of Edfu, i. 92
Horus stung by a scorpion, ii. 208, 272
Horus of Hipponon, i. 98
Horus of Tanis, i. 100
Horus of the East, ii. 10
Horus of the Papyrus
swamps, i. 442
Horus of Tu-f, i. 98
Horus Pakht, i. 518
Horus, two Eed Eyes of,
i. 497
Horus Seker, ii. 145
Horus Sept, i. 166, 200
ii. 145
Horus-Set, i. 200, 211
Horus the Aged, i. 84
Horus the Blind, i. 299
Horus,
300, 301
of, ii.
of Osiris,
of Shu,
103
i.
81, 419;
i.
ii.
121, 337
Hra-ua,
337
337
ii.
ii.
;
89, 297,
ii.
Huaaiti,
ii.
361
ii.
300
ii.
341
336
i.
348
Hu-kheru,
317
ii.
;
=
Thoth,
403
i.
401
i.
375
worship
2
of, i.
i. 432
Ibrahim Ruskdi, i. 17
Ichneumon, ii. 370
Ieana Menaman, i. 280
14,
i.
522, 523
126,
52
ii.
;
i.
80
Immortality,
i.
144, 151
Imouthes,
522
I-en-her-pes,
i.
i.
Incarnation of Ainen-Ra,
i.
i.
330
Incarnation of Osiris,
i.
330
176;
i.
ii.
Incarnation of Temu,
i.
330
336
Human
sacrifice,
Hun,
211
i.
i.
234
of,
131, 335,410,489;
5, 6,
Incense,
i.
ii.
80
209
ii.
200
Ink-pot, i. 411
India,
ii.
Inundation (of Nile),
68
Hunger, ii. 118
Hunt, i. 81
Huntheth, i. 248
i. 166
213
Hut, i. 492
Hutchaiui (West wind),
ii. 296
Hu-tepa, i. 177 ii. 336
Hydrus, the, ii. 358, 359
Hyksos,i. 104 ii. 4, 69,
250
al-'uyun,
ii.
;
;
Hypsele,
ii.
Incense trees,
Hunefer, Papyrus
Hurt,
Ibis
280
Illahat, i. 15
Huit, god of Sphinx,
Hur
280
280
Ieou,
(the Sphinx),
Hu, ka of Ea,
Hui,
i.
I-em-hetep,
81, 99, 203, 206,
i.
299, 302, 336
Hu (city), i. 492
Hu
i.
51
269
i.
Ibiu,
Hra-f-ha-f,
Hu,
Iai,
lad,
Ibis,
ii.
;
Ibis, the, ii.
405,
i.
i. 431
Hyvernat quoted,
Hypselis,
Ibis-god,
93
ii.
of the Net,
215, 472
309, 310
Horus-gods, the,
desses
House
House
House
407
Hra-nefer,
106, 145, 249
Horus, four Children of
as gods of Dekans,
Horus the Child, i. 469
Horus the Elder, i. 188,
467, 496
Horus, two Blue Eyes of,
i. 497
Hours, gods and god-
i.
97
Iouo,
Iron,
280
328
i.
Ireqai,
i.
123
10, 11, 44, 63,
ii.
ii.
241
Iron floor of heaven,
i.
167, 491
Iron knife,
Iron sky,
92
ii.
i.
156
ff.
58, 158
Iron throne,
i.
Isaeacus,
ii.
200
Ishim,
7
Ishtar,
Isis,
i.
i.
i.
58,
273
;
ii.
279
151,166,230,
INDEX
326
231,341,431; ii. 29,
85,108,109,124,125,
Iubau,
Iukasa,
ii.
126, 129,
Iusaas,
i.
Iusaas,
ii.
187,
186,
202
and her Seven Scorpions, i. 487
Isis and Neplithys, Lamentations of, i, 293
Isis and the Virgin Mary,
ii. 220, 221
Isis
enchantress,
as
Isis
405
i.
Kaarik,
20
85
Kadesh,
289
Iusaas[et],
city
of,
ii.
381
Iusaaset,
446
354, 432, 441,
i,
29,
ii.
;
Iusaaset-Nebthetep,
i,
354
Isis,
Isis,
i.
blood
of, ii.
215
213
and Ra, Legend
360
of, ii.
of,
217;
Egyptian
222-240 wanof, ii.
of,
;
derings and troubles
206
of,
Cabasus,
i.
i.
Isis of Tithorea,
100
99
ii.
218-
220
459
55
Isis-Nebuut, ii. 213
Isis-Net, i. 452
Isis-Athene,
i.
ii.
Isis-Sati,
ii.
Isis-Sothis,
Jews,
Isokhobortha,
Israel,
Israfel,
i.
John, Saint,
342
ii.
228
ii. 293
i.
Ka-her-ka-heb,
ii.
i.
100
139,
156,
ff.
Julius Africanus,
i.
Ithyphallic god,
69
i.
326
ii.
19
186,253,302,
Ammon,
i.
ii.
22
36;
28,
i.
i. 1,
17,
516
Ka, the god,
Kaa, ii. 342
i.
100
342
i.
99
206
83
ii.
301
23
ii.
i. 34
369
Keb-ur, i. 259
i.
34,
of Ra,
Keb,
i.
Kefi,
i.
198
Kehkeh,
i.
20,
ii.
i.
i.
Katna,
Kan
2
39
of Osiris,
i.
22
Ka-set (nome),
Ka-taui,
286
Ka-Ament, i. 198
Ka-Amentet, i. 240
ii.
Kehkehet,
149
Ka, son of Meh-urt,
ii.
ii.
98
i.
Kasut,
289
Ka, or " double,"
Ka
Karnak,
Kasa,
Ka-Shu,
quoted,
of, i.
(nome),
Kaqemna, i. 122, 138
Karau-Anememti, i, 326
Kasaika,
209
281
280
It (city), i. 492
ii.
445
ii.
i.
Iubani,
i.
253
ii.
Justinian,
136, 137
18
142
ii.
Ka-hetep (Osiris), ii. 61
Kahun, ii. 285
Kai, i. 230
Kaiekhos, ii. 346
Kait, goddess, i. 286
Kakaa, i. 329
Ka-kau, ii. 346, 351, 353
Ka-khu, ii. 301
Kalabsheh, ii. 288
Ka-qem, i. 492
Ka-qem
19
of, i.
Judgment Scene,
Jupiter
5
i,
14,
Juvenal,
Children
Israelites,
19
i.
i.
303
55
ii.
178
i.
273, 278
i.
133
i. 144
Judaeus, ii. 254, 368
Jinn,
Jupiter,
57
Island of Ateh,
14, 15,
i.
Jequier, quoted,
Juno,
Isis-Hathor,
Iuaa,
Jebel Barkal,
Judges, Book
ff.
Isis of Sapi-res,
Isis of
i.
Jerusalem,
mysteries
text, ii.
367
273
James, Saint, i. 280
ii.
Jahannam,
16
ff.
sorrows
Israi,
remt,
Ka-heseb (nome),
Jackal,
ii.
Isis
ii.
Ka-en-Ankh-neteru, i.
257
Kaharesapusaremk a h e r-
Ka-hetep,
ii.
218
Festival Songs of,
294
Campensis,
forms
Isis,
27
342
Isis,
i.
20
ii.
ii.
Ka-hemhem,
88
207
Isis
342
ii.
Ka-ari-ka,
i.
Kek,
371
i.
Keket,
ii.
Kekiu,
i.
Kekiut,
Keku,
Kekui,
268
342
ii.
2
113
i.
i.
i.
113
241
283, 285;ii.2
INDEX
406
Khensu (nome),
269
Kemkem,
Khas,
Kenat,
Khas(?)-en-Sept,
i.
Khasut
99
ii. 342
248
Kenememti, i. 326
Kenemet, ii. 22
Kenemti, i. 419
Kenken-ur, ii, 96
Kemnu, ii. 306
Keninut, ii. 304
Kennu, i. 433
i.
Kenset,
ii.
Khat,
Khat
492
;
42
Kent,
280
ii.
Kenur,
Ken-ur,
i.
499
34
496
i.
ff.,
39
ii.
ff.
Khensu - nefer - hetep-Te -
Khati, i. 344
Khati gods, i. 457
Khatra, i. 215
Khatri, i. 241
Khau, ii. 308
Khauit, i. 433
ii.
36
ii.
35
Khensu-Nefer-hetep, ii.
473
i.
99
i.
Khensu-Behutet,
Khensu-Hunnu,
492
Khebent,
343
ii.
(Xo'is),
Khau-tchet-f,
83
i.
i.
31,
(city),
Khatat,
85, 433,
i.
ii.
huti,
37
35,
ii.
36
Khensu-Ea, ii. 35
Khensu-Sept, i. 82
Khensu- Shu, ii. 35
Khensu-Tehuti, ii. 35
177
i.
ii.
Khensu-pa-khart,
Khensu the chronogra-
338
37
109
433
Kep-hra, ii. 342
Ker, ii. 342
Khebet, city
of, ii.
Khebetch,
82
Kereh,
113
Kerehet, i. 113
Kerh, i. 283, 286, 289,
371
Khebkheb,
241 ii. 63
Khebset-urt, i, 455
Khebt, ii. 213
Khent-Amenti,
283, 286, 289
Kesem, i. 499
Keset, i. 433
Ketuit-gods, i. 346
Ketuiti, ii. 320
Kheft-hra-en-neb-s, i. 437
Khent-an-maati,
Khekh,
Khent-em-meht-akeba,
Kepenut,
i.
Khebit, Island
i.
Kerhet,
i.
Ketuit-ten-ba,
Kka (?)
i.
i.
39,
i.
Kha, Lake of,
Kha-a, i. 246
Khaata,
211
i,
(nome),
Kha-gods,
i.
100
Khem
Khem
i.
154
ii.
350,
457
;
i.
.
ii.
17
ii.
;
;
97,
261
i.
82, 85;
173
;
ii.
339
Khenti-Amenti,
i.
198,
117,317
Khenti-ast-f, i. 248
Khenti-Aukert, i. 215
342;
ii.
33,
Khenti-heh-f,
Khenti-khas,
ii.
ii.
263
305
Khentet-Khast, ii. 309
Khentet-khert, ii. 305
Khenthi, ii. 293
Khenti = Thoth, i. 402
Khenti Amentet, i. 172,
293, 302,
;
82,
i.
i.
400, 401,
gods
100
86
ii.
292
292
455
Khent-Heru, i. 246; ii.
307
Khent-Het-Anes, ii. 129
Kkent-Kheru, ii. 307
ii.
149, 297, 338
i.
138
Khentet-hert,
447, 448, 464
ii.
431, 432
Khent-Sehet,
Khemi, i. 419 ii. 338
Khemit, i. 222
Khemmis, ii. 208, 210,
Khemmis, Island of, ii. 22
Khenememti, ii. 338
Khennu, ii. 356
Khensu, i. 39, 49, 82,
339
439
i.
332,
Khemennu, Eight
35, 36,
(goddess),
Khent-Abtet,
ii.
98,
i.
113,
Khent
i.
Khent-maati,
274
208
353, 358,
ii.
ii.
;
97
i. 97
ii.
Khemennu,
i.
.
516
i.
i.
ii.
Khent-abt (nome),
;
(nome),
of, i.
.
i.
(god),
Khembis,
442
of, i.
139
ii.
pher,
Khens-ur,
432
Kkekhuit, i. 433
Khem, i. 97, 470
158
445, 472
326
i. 433
Kka-nefer, i. 512
Khan-ru., i. 326
Kharakhar, i. 266
Kharkhnoumis, ii. 304
Kkarsatha, ii. 338
Khartum, ii. 360, 365
Kharubu, i. 326
Khak-ab,
Khakhat,
i.
Khekhsit,
Khema,
351
Kha-f-Ra,
Khebs-ta,
43
82
Khabesu, the,
Kha-em-Uast,
i.
208
ii.
i.
129
Ill
Khenti-Khatthi,
ii.
339
INDEX
Khenti-ment,
i.
Khenti-qerer,
ii.
248
317
- Tuat = Thoth,
226
Khenu, i, 242 ii. 25
'
i.
;
Khen-unnut-f,
Kheper,
i.
Khepera,
242
i.
203,
;
97, 301, 317, 338, 371,
380
tchesef,
355
Khepert-kekui-kkaat-
257
Khepera, ii. 302
Khepesh, ii. 338
Khepesh, constellation,
mest,
i.
ii. 249
Khephren, i. 471
Khepi, ii. 317
hra,
Kheprer,
i.
25, 130,
Khepri,
;
ii.
320
i.
i.
176 ii. 339
Khesef- hra-khemiu,
i.
;
339
ii.
;
107
Kher-aha,
;
ii.
339
Kherp-hu-khefti,
178,
i.
211
256
418
Kkert-khent-Sekhem,
110
Kheri-beq-f, i. 494
ii.
Khersek-Shu,
i.
Kker-khept-Kenrnut,
i.
301
ii.
(a serpent),
Khnemet - em - ankh - an 338
201
Khnem-renit, i. 254
ii.
Khnemu,
329,
78, 82, 95,
463,
464,
379
Khnemu
Ba-neb-Tet,
i.
200
ii.
306
ii.
ii,
304
ii.
128, 130
ii.
Khontakhre,
Khontare,
305, 307
ii.
ii.
305, 307
Khoou, ii. 307
Khremaor, i. 267
Khu, i. 163
Dekan),
(a
ii.
307
Khu, god of Light, i. 370
Khu, ka of Ea, ii. 300
Khu, spirit, i. 39
Khufu, i. 426, 445, 524
Khui, i. 211
Khuit, i. 432
Khu-kheper-ur, ii. 338
Khu-tchet-f,
177;
i.
ii.
338
64, 65
Khukhu,
i. 354
Khnemu-Hapi, i. 146
Khnemu - Her - shef
Khusrau,
ii.
Heru-hetep,
ii.
183
Khnemu -Heru-shefit,
Kher-khept-sert,
51,
54, 55
Khnemu- Ba-neb - Tettet,
Khnemu
ii.
211
Khokhar, i. 267
Khokhe, i. 281
Khokheteoph, i. 281
Khu
i.
i.
ii.
Khnemu-Seb, ii. 51
Khnemu-Shu, ii. 51, 66
Khnemu, the seven forms
Khoiak,
Khirepu,
Khnemiu,
45,
Khnoumis,
283
i. 192
283
ii.
Khirie, i. 281
Khisasapa, ii. 283
Khnemet-ankh, i, 435
Khnemet-ankhet, ii. 108
Kheti
i.
Khnemu-Ba,
139
246
i.
Kheta-Sar,
51,
ii.
58
Khnemu-qenbeti,
57,
Khnemu-ut-em-ankh,
58 ff.
304
Kher-khu,
ii.
339
91, 268, 322, 338, 354,
425; ii. 11, 154, 157
Kher-heb priest, i, 331
Kherseket,
ii,
472,502,513;ii,49ff.,
Ill,
i.
Khesfu,
97
of, ii,
Khesef-kheniiu,
Shas-hetep,
of
131
Khesef-hra-ash-kkeru,
286,
25, 339
i.
326
96,107,180,200,254,
196
i.
ii.
78, 342
i.
ii.
Khesef-hra,
of Ermen-hert,
98
Khnemu
230
i.
nuit,
361
ii.
;
i.
339
ii.
Khesef-kkeint,
Khepera-Ba-Tem, i. 352
Khepera-Ea-Temu, i, 363
Kheperi, ii. 317
Kheper-ta, i. 511
Kkera,
Khnemu -Osiris,
177
Khepera kheper
Kher,
Kherserau,
i.
339
Khesef- haa-heseq-Neha-
257,
294, 295, 297, 306,
308-321, 336, 340,
349, 470 ii. 4, 14, 15,
i.
Khnemu
i.
Khesef-at,
78
i.
326
200
Khersekhet, i. 432
Khersek-Shu, ii. 339
Khermuti,
Kher-sebu,
Khenti
407
354
Khnemu-Nu,
ii,
52
i.
Khut,
Khut,
323
Khut
Khut
ii.
ii.
307
i. 289
338
goddess,
(Isis), ii.
=
216
magical
mony, i. 296
Khut-Aten, city
72
ff.
306,
i.
cere-
of,
ii.
INDEX
408
i,
Khut-taui,
512
327
ii,
;
406;
273 ff.,
314
i.
13,
i,
288, 289
incarnations
Kingu,
i.
Kishar,
i.
Kiaaapi],
i.
of
i.
i.
Laraokh,
Konime,
ii.
306
Kosmos,
ii,
243
Lat,
109
i.
280
467
124, 186, 187
Krophi, ii. 44
ii.
;
Kur'an, quoted,
i.
i.
50,
Lazarus,
i.
Ledrain,
ii.
ff.,
381
ii.
;
171
162
of, i.
Lefebure, M. B.,
142
Ladder, the
180
205, 319, 349, 360,
Divine,
Ladder-bearers,
Lady
Lake
i.
of the boat,
Moeris,
ii.
207
58, 347,
357
339
ii.
Leontopolites,
Leopard
i.
i.
i.
96
human
Lepidotus
serpent's
ii.
192,
i,
184
359-361
ii.
sacred,
ii.
ship,
i,
24
Lion-god,
ii.
347
Lepsius,
wor-
;
15
ii.
88
Lion gods and goddesses,
ii. 362
Lips of deceased, i, 109
i.
human
head,
210
Aoyo?, the,
407
i.
110
i,
M.
Adrien
64
Lonkhar, i. 266
Lords (angels), i. 6
Lotus, i. 521, 522
Longperier,
i.
Luxor,
96
329
ii.
i.
22
ii.
;
Lychnus Fish,
ii.
Lycopolis,
98,
i.
;
382
426,
252, 262,
ii.
353, 367
Lynx,
i.
24,
i.
96
324
;
ii.
362,
363
382
34
i.
Letasashaka,
Letopolis,
i.
ii.
99,
21
432
;
148, 157
of Uraei,
ii. 118
Linen garments, i. 165
Lion = Amen, ii, 2
Lycopolites,
fish,
200
i.
Linen,
432, 434
59
ii,
343
Lucian,
61
Leopard with
head,
i,
347, 361
with
head,
Lake of Aaru, i. 297
Lake of Battle, i. 481
Lake of Fire, i. 35
Lake of Flame, i. 34
Lake of Kha, i. 158
Lake of Life, ii, 184
Lake of Testes, i. 335,
Lake
Leontopolis,
.
of, i.
i.
Light and Darkness,
de,
Legs = twin soul -gods,
110
Lelet al-Nukta, ii. 47
Leo, sign of, i. 464
188
i.
i,
64
ii,
243
412
165
ii.
Life, everlasting,
Life, plant
71
68, 69,
i.
Loins = Pautti,
Legge, Mr. F., quoted,
241
i.
Life and Death,
Lizard with
2
i.
363
Labyrinth, i. 96
Ladder of heaven, i. 167,
168, 490
Ladder of Shu, ii. 92
Lieblein,
13
144
ii.
;
Lion-gods, the Twin,
382
ii.
Leek, worship
5
51, 66,
356
i.
463,
96
i.
Latus Fish,
100,
101
i.
188
Liddon, Canon,
i.
Lion, the,
431,
i.
Latreille,
i.
266
i,
Latopolites,
357
ff.
289
468; ii.
92, 356
Krokodilonpolis-Arsinoe,
Kuresh,
ii.
Latopolis,
Koukiamin Miai,
ii.
204,284,285,
i.
328, 354, 402
281
17
ii,
ii.
Libyans,
Light-bearers,
Lanzone,
289
Kom Ombo,
Kronos,
of the Spirits,
287
289, 291
Knitousokhreoph,
Kohl,
Libationers,
Land
182
I,
W.,
quoted,
i.
11
i.
3
King, L.
gods,
Victoria,
Lakes of Jackals, ii, 120
Lakes of the Tuat, ii. 120
Lakhamu, i. 289, 291
Lakhmu, i. 289, 291
Lamb, worship of, i, 2
Lamellicorns, ii. 379
Lamkhamor, i. 266
i.
Khuti, a god,
Kings,
Lake
447
Khut-Nebat,
Leviathan,
i.
278, 279
ii.
Maa, i. 254, 309
Maa, ka of Ba, ii. 300
Maa, Sight-god, ii. 298
;
INDEX
Maa-ab,
189
i.
Maa-ab-kkenti-aht-f,
i.
228
Maati
(city), i.
Maati,
Hall
409
419
Maa-anuf, ii. 330
Maa-atef-f, i. 494
Maa-atef-f- kkeri-beq-f,
ii. 330
Maa-ein-kerh, ii. 129
Maa-em-kerh-an-nef-embru, i. 494 ii. 330
Maa-ennu-am-uaa, ii. 302
Maa-en-tef, ii. 291
Maa-ha-f, ii. 380
Maa-heh-en renpit, ii.
330
Maa = Hokhmah, i. 296
Maa-hra, ii. 301
Maaiu-su, ii. 330
Maakheru, ii. 146
Maa-kheru, i. 408, 409
Maam, i. 492
Maa-nefert-Ra, i. 257
Maa-tet-f, ii. 129
Maa-tbet-f,i.l78;ii. 330
Mafi-uat, i. 320, 344
f,
i.
;
Maati-f-em-sbet,
Maati-f-em-tes,
ii.
ii.
419
i.
Maatuf-her-a,
Maau-taui,
ii.
330
Mabi, ii. 37
Macarius of Antiocb,
26, 75, 145,
13,
184,
Macedonians,
Macrobius,
i.
272
;
ii.
i.
of, ii.
goddesses,
Maat, lords
of,
Mandulis,
109
of, i.
Maat, featber
assessors
M.
454
85
ii.
ii.
of, ii.
143
92
150
;
150
Maat, the pedestal
of, i.
416
Maat-Heru, ii. 310
Maat-Heru-Ast, ii. 310
Maat-Kknenm, i. 80
Maatet, ii. 206, 207
Maati, i. 189, 418; ii.
330
Maneros,
ii.
Manes,
3
i.
i.
ii.
;
i.
280
280
ii.
289
i.
Mark, Saint, ii. 221
Markhour, i. 266
Marniarakhtka, i. 280
Marne, i. 64
Marqatha, ii. 21, 330,
253, 303
ii.
15
i,
108,
i.
328 ii. 107
Mashkhith, i. 274
;
Maspero, Prof. G.,
i.
23,
67, 71, 117, 142, 205,
224,
ii.
i.
365
to, i.
196, 354
6, 23,
Mary, the Virgin,
486;
445,
404,
102
13,
Mastaba, i. 330
Master of the back,
i.
Master of the
i.
front,
194
194
i. 116,297
328
Mat Boat, i. 110
Matchat, i. 457
Masturbation,
Matariyeh,
Manetbo,tbe priest quoted
445, 524
Marie,
Marua,
289
191
or referred
i.
Mars,
D., quoted,
Mandrakes,
256, 330
Maat, boat
363
13
i.
406, 407
Marei,
ii.
Magic, Antiquity of in
Egypt,
96
Marakhakhtba, i. 280
Marawi, i. 16
Marduk, i. 277, 278, 279,
305, 327 ii. 314
Marduk and Tiamat, fight
Marinus,
i.
Maftet (Lynx),
i.
Mariette,i. 126,139,204;
352, 367
ii.
430
Maftet, i. 324
Mafek,
93,
25, 101
ii.
of, i.
i.
268
Mallet,
10, 11,
ii. 5,
516;
;
330
ii.
502;
i. 20, 80, 153, 323,
338,339,346,352,370,
330
330
416-420, 432, 433, 501,
Maat,
351, 417, 470,
i.
Maraeotis,
Ma-bes, ii. 362
Mahlufas, i. 14
Mainmari, i. 280
Mait, ii. 363
Makba-taiu, i. 513
Makhenut, i. 467
Makbi, i. 211
Makbiar, ii. 293
Mak-nebs, ii. 302
Malachim, i. 7
Mallet, i. 459
Maat
38,
i.
153
Maa-an
19,
Manu,
433
of,
332,
199, 217,
246, 346
Man-god, the, i. 333
Mankind, destruction
Egyptian text of,
388, 399
Mantis, ii. 378
Mantit Boat, i. 257
Miitchau,
i.
the,
Matchet,
i.
Ma-tef-f,
ii.
433
322
Maten (nome),
of,
i.
6,
ii.
7,
10
Matenu,
i.
ii.
52,
Mates,
ii.
60
Mfites-sma-ta,
i.
ii.
i.
98
31
Mater,
Matet,
;
488
53
i.
218
294
INDEX
410
Matet Boat,
332, 369
323, 331,
104, 204
i.
ii.
;
Mati, cat-headed goddess,
i.
=
Sun-god,
Mail,
Mau
342
i.
Matter, primeval,
288
i.
Mau-aa,
ii.
Mau, Dr.
A.,
Maui,
139
ii.
217
ii.
of Ani,
ii. 5,
32,
ii.
126
i.
of Khensu-hetep,
i.
;
126
289
Medan, ii.
Meh, i. 482
Meh-mahetch (nome),
i.
ii.
Meh-urit,
i.
Meh-urt,
i.
ii.
19, 61,
127
511
422, 432;
331
Meli-urt, Seven wise ones
516
Mehanuti-Ra, ii. 331
Mehen, i. 180, 232, 234,
2*38
ii. 8, 331
Mehenet, i. 452, 464, 515
of, i.
;
462 ii. 331
Mehet, ii. 128
Mehi,i.402,491; ii. 331
Mehit-Tefnut-khut-Men hit, i. 431
Mehiu, ii. 331
Mehni, i. 252
Meht, ii. 331
Meht-khebit - sah - neter,
ii. 331
Meht-urt, i. 80, 362, 455
Mehenit,
Mekes
Meket,
i.
sceptre,
i.
40
i.
281
Het-ka-
22, 70, 92, 148,
;
ii.
500
ff.
Memphis, high-priest of,
i. 101, 505
Memphis, high-priest and
high-priestess of,
101
i.
8
312
of, i.
ii.
Mena,i.24,453;ii.346
i.
244
Menat,
i.
430, 432, 498
;
130
ii.
289, 362
Menat, goddess,
289
Mendes,
496
i.
;
ii.
55,
ii.
100, 101, 115,
191,
148,
403,
354,
22, 64, 65, 66,
116, 129, 153, 353
Mendes, Earn
ii.
51, 347,
Mendes, Stele
of,
i,
27;
i.
354
354
114
of, ii.
Mendes, triad of,
Mendesian Ram,
Mendesium,
Menhet
426, 446
i.
(Isis), ii.
;
ii.
96
i.
i.
103
213
241
i.
Menhit,
431, 463
i.
;
292
Meni-ret, i. 230
Men-kau-Heru, i. 330
Men-kau-Ra, i. 358;
110
Menkert, i. 248
ii.
66, 92,
ii.
Menkh,
ii. 330
Menkhet, i. 244 ii. 213,
256, 293
Menlil, ii. 289
Menmemu, i, 220
Men-nefer, i. 512
;
Men-nefert,
Mennipos,
Menqet,
i.
Ment
331
289
191
ii.
i.
437
(?) i.
i.
80
;
ii.
330, 331
457
Mentchat,
i.
Mentef,
80
i.
99
281
i.
ii.
Menruil,
Ment,
Men-a,
ii.
24
i.
Men-sheta,
Men, destruction of,
93
Men, origin of, i. 304
Menat,
Menes,
Menhi,
157
Memphis, Apis god of, i.
26
Memphis, captured by
Piankki, i. 331
Memphis, great triad of,
i.
i.
50'
(see
ii.
i.
Menenui,
Menhet,
1
Memphis, triad of, i. 114
Memphites, i. 96
Men and women, creation
98
Meh-ta-f,
109, 110
i.
96
248
Menelaites,
of,
154, 347
Mauit,i.80,167;
47
Mauonbi, i. 281
Mau-taui, i. 420
Mauti, ii. 317
Maxims
190
ii.
deification
Memphis, i. 27, 95, 99,
126,218,433,502,504;
61
317
ii.
i.
Ptah),
297
ii.
(Ra),
Members,
Memnon,
Memokh,
Memphis
201
Mati
Melcarthus,
Menth, i. 437
Menthu, ii. 23, 24
331
Menthu-Ra, ii. 24
Menti, i. 498
Mer, ii. 331
Mer
Mer
ff.,
507
507
Mercury, i. 449 ii. 303
Mer-en-aaui-f, i. 254
Mer-en-Ra, i. 440, 441;
ii. 25
Mer-en-Ra- Mehti-em-saof the North,
i.
of the^South,
i.
;
f, i.
77
Meril,
ii.
Meris,
ii.
288
331
INDEX
31
Mer-Nit,
i.
Mer-Ra,
ii.
Meroe,
Mersekhen,
ii.
ii.
301
Mestha,
ii.
129
ii.
206,
29
Mnenor,
;
i.
ii.
145,
Mnevis,
ii.
;
Mertet, sea
Merti,
Merul,
288
ii.
473
i.
;
ii.
26;
Meteni,
213
144
329;
ii.
i.
Meskhenet of Isis,
Meskhent, ii. 285
ii.
ii.
108
i.
331
Methyer,
422
i.
Michael,
224
i.
Mesqet,
ii.
177
209
i.
Mesqet chamber, i. 494
Mes-sep, ii. 263
Mes-sepekk, ii. 331
i.
291
308
Mest-tcheses, i. 211
Mest-en-Asar, i. 211
Mest (Amset),
ii.
Mestcker-Sah,
ii.
ii.
205,
345;
i.
ii.
331
ii.
Meyer, Herr, quoted,
i.
100
i.
=
Khens-ur,
i.
292,
of, ii.
i. 281
Moon, creation of, i. 370
Moon-god, i. 412, 413
Moon on a pedestal, i.
210
ii.
Morgan,
44
J. de,
365
Morning Star,
97, 156
Moses, ii. 254
i.
i.
22
107
Mother of Mothers,
ii.
;
;
ii.
ii.
51
Mother, reverence for the,
5
i.
79, 97, 470, 496,
507;
17,
ii.
20,
36,
280, 293
Min, god of Panopolis,
97
Min (nonie),
Minionor,
ii.
i.
i.
i.
97
8
ii.
28
288
i.
Mountain of
470
i.
453
284
Mi-sheps, ii. 330
Mitani, ii. 279
Minerva,
i. 127
Mother, the universal,
McaGfiK,
Min- Amen,
198
ii.
317
Miii,
Mes-Ptah,
ii.
;
267-274
Metu-ta-f,
352
ii.
109
Mophi,
Mesperit-arat-maatu,
;
Momemphis,
Monthiour,
Prince,
Metu-khut-f,
i.
i.
354
273
293
205
254
476
Mesnet, i.
Mesniu, i. 84, 476
Mesore, ii. 248
Mes-peh, i. 177 ii. 331
Meskhti,
177
Metes-sen,
220,
ii.
of
330
i.
Months, gods
Metes-mau-at, i. 218
Metes-neheh, i. 218
Metternich, Stele,
250, 312
Moeris,
Month
331
Metternichj
144, 359
Meskheti,
ii.
incarnation
i. 120, 144
Month, i. 80
Month, gods of days of,
ii. 292
211
i.
289
ii.
ff.
26
i.
Monophysites, 221
200
Met-hra, i. 228
Metes,
351
347,
gods,
Moloch,
i.
Monotheism,
96
i.
Metes-hra-ari-she,i. 176;
ii.
i.
i,
357
22,
ii.
Metelites,
Met-en-Asar,
184
Meskhen Ment, ii. 181
Mesklien Nefert, ii. 184
Mesklien Seqebet, ii. 184
Meskhenet,
80
Ra
Metchet-qat-utebu,i. 246
Metelis,
i.
ii.
Mesklien, the,
Mnevis,
226
Meskha, i. 80
Meskhaat, i. 80
Mesklien Aat,
i.
202
Metchet-nebt-Tuatiu,
titles of,
;
ii. 289
Mer-ur (Mnevis),
ii. 331, 351
Meruter, ii. 289
Mesen,
Metchetat,
331
25,
ii.
256
480
ii.
of, i.
i.
J. F.,
281
Mnevis Bull,
Mesu-nifu,
Mert goddesses,
Mest,
Mitanni,
331
61
Mert,
488
ii. 363
M'Lennan, Mr.
206,
ii.
207
432;
i.
i.
Mestetef,
213
ii.
Merseklient,
22
ii.
;
487;
i.
207
207
15
i.
Mestet,
411
;
ii.
Sunrise,'
101
Mountain of Sunset,
351,
470
Mountain
i.
;
ii.
:i.
101
of the West,
179
Mouth, Opening of
i. 358
i.
the,
INDEX
412
Mtesa,
Naam,
142
i.
Muhammad,
141,
5,
i.
142
Muhammad
205,
'Ali, ii.
267
Muhammadans,
5,
i.
6,
Muhammadans,
heaven
Muhammadans,
i.
hell
of,
171
i.15
Mu-Hapi,
44
ii.
80
32, 47
283
Miiller, Right Hon. Prof.
F. Max, i. 135
i.
ii.
W.
Miiller,
ii.
;
Mukhipaina,
M.,
250,
ii.
Mummu-Tiamat,
288,
i.
289
Mut,
ii.
80,88,431,518;
28
47, 159
ff.,
447
Mut-hetep, Papyrus of, i.
351
Muti-khenti-Tuat, i. 244
Mut-neb-set, ii. 301
Mut-nu, ii. 32
Mut-Bast-Isis,
i.
Mut of Asheru, i. 446
Mut -Sekhet- Bast -Menhit, ii.
29
Mut Temt,
29
Mycerinus,
Neb-pat,
;
281
i.
i.
14
;
22, 23,
ii.
40
Nart,
149, 332
ii.
ii.
40
Nathkerthi,
ii.
332
Natho,
442
i. 68
267 ii. 62
Nau, i.
Nau, i. 80;
102
;
217
i.
ii.
1,
ii.
i.
101,
217
of
Pta,
and
Isis, i,
352
Mythical animals,
59
ii.
332
Neb-pehti-thesu-menmenet,
i.
418
332
ii.
Neb-sekert,
Neb-senti,
i.
348;
i.
ii.
301
ii.
(Isis), ii.
213
516
i.
332
ii.
419
Nebes Tree, i. 468
Nebiui, i. 443
Nebseni, ii. 262
Nebseni, Papyrus
419
Nebt, i. 352
Nebt, a god, i. 425
of,
ii.
i.
i.
189
i.
11
ii,
Nebt-au-khent-Tuat,
348, 353, 363,
278
Neb, House
122
ii.
Neb-Senku,
320
Nebt-ankh,
267
101, 102
i.
244
Nebt-het,
i.
80
;
ii.
317,
332
209
419
i.
ii. 332
Neb-ankhet, ii. 301
Neb-Aqet, i. 248
Neb-aut-ab, i. 450
Neb-baiu, i. 348 ii. 320
Nebti,
Neb-er-tcher,
Nebt-khu,
of, ii.
;
;
i.
332
Nebt-aha,
96
i.
Neb-abui,
Mysteries, the Eleusinian,
ii.
Neba-per-em-khetkhet,
i.
Natura,
Isis, ii.
Osiris,
ii.
Neb -pehti thes-menment,
Neba,
Nastasenen,
Naville,
of
332
301
Neb-Tesheru,
60
ii.
Nasaqbubu, ii. 332
Nasaqebubu, ii. 21
ii.
453
ii.
244
i.
Neb-tept
444, 445, 476, 498;
Mysteries
Myth
Nana'i,
358;
110
Mysteries of
;
Neb-s,
Naut,
i.
418
Nakiu-Menat, ii. 317
Name, use and importance of, i. 10, 301
29
ii.
332
Neb - pehte t - petpet- seba,
23,
i.
Nau-shesma,
Mut-Uatchet-Bast,
ii.
437
i.
ii.
;
Neb-neteru,
Naucratites,
ii.
ii.
326 ii. 322
Nak, i. 324, 335 ii. 8,
11, 79, 332
Nak, ii. 332
Nakada, i. 31
Nakith, i. 232
Nai,
Nareref,
i.
i.
Neb-khat,
f, i.
Naau, 332
Napata,
278, 283, 285
Neb-hrau,
Neb-Maat-heri-tep -retui-
;
Muhammad wad-Ibrahim,
Muit,
419
255
Neb-Maat, i. 419
322
ii.
61, 123,
ii.
;
150, 153, 214, 332
322
ii.
Naau-tchetta,
166
308, 491
i.
Na-tesher,
Na-ur,
14, 19
of, i.
26
351
Naarik, ii. 332
Na-ari-ka, ii. 20
Na-ateh, i. 442
ii.
Naarerf,
i.
294, 305,
Nebt-hetep,
i.
Nebt-hetep,
i.
Nebt-hetep,
of Tern,
i.
counterpart
354
Nebt-Hetepet,
i.
432
441
i.
244
i.
254
438
;;
INDEX
Nebt-mat,
Nehaha,
244
i.
Nebt-semu-nefu,
Nebt-setau,
Nebt-shiit,
i.
240
246
i.
i.
67,
431, 463
i.
;
ii.
213
Nectanebus
267
Nectanebus II., ii. 351
Nef-em-baiu, ii. 317
Nefer-Abt, i. 353
Nefer-Ament (nome of),
i. 441
Nefer-hat, ii. 129
Nefer-hati, i. 516
Nefer-hetep (god), ii. 34
I., ii.
Nefer-shuu,
Nefert,
i.
i. 85
Nefer-Tem,
;
80, 450,
491 ii. 362
Nefer-Tem (an assessor),
i. 419
Nefer-Temu, i. 520
ii.
332
;
;
Nefer-Temu-khu-taui,
i.
520
Nefer - Temu - khu - taui
iinkk-rekhit,
Nefer-tutu,
i.
Nefer-uben-f,
Nefert-iti,
Neferus,
i.
Negative
Negroes,
101
Confession,
i.
i.
418
188, 519
created
masturbation,
i.
by
304
assessor),
438 ff.,
479, 483
25, 47, 48, 71,
8,
372
Nekhebet Fakit,
440
i. 440
Nekhekh, i. 83 ii. 102
Nekhekh (star), i. 498
Nekhen, i. 84, 492, 497
i.
Nekhebet-Isis,
i.
ii.
155,
Nekhen
i.
419
;
ii.
455;
ii.
63
;
92
333
(an assessor),
419
Nekhen, Souls
watchers
Nekhent,
Neheh, i. 371
Nehemauait, i. 427, 432
Nehemauit, i. 421
ii.
Nekht
i.
i.
107
161
of, i.
of, i.
439
ii. 26
Nekht, ka of Ra, ii. 300
Nekht, Papyrus of,i. 335,
(god),
435
Neheru,
38
Nekht
322
Nekiu,
ii.
ii.
69
(scribe), ii.
ii.
302
333
304
Nehet, Hathor of, i. 434
Nehet-rest, i. 516
Nehi, i. 347 ii. 320
Nehr, i. 211
Nem, ii. 333
Nemanoun (Nehemauit),
Neht,
Nemu,
Nehesiu,
ii.
i.
;
81
Nehui, i. 258
i.
ii. 190
Nem-hra,
Nemi,
333
ii.
196
i.
Nemmes
crown,
521
i.
93, 95, 103, 161, 246,
450-465;
Nenu,
i.
30, 32, 78,
of,
220,
ii.
275;
244, 269,
31
i.
of, i.
early
and
;
32
252
i.
92,
;
four
Neith of Sais, i. 99
Neka, ii. 333
Nekau, i. 177, 520;
330, 333
Nekheb, i. 92, 95, 97
Nekek-ur, ii. 333
Nekeuu, i. 246
ii.
8
333
ii.
;
Nen, ii. 1
Nenha, i. 180
Nentcha, i. 436
Neith,
forms
75
433
431,
;
crocodiles,
287
i.
;
220;
81,
i.
333
Nehebu-kau,
cult
ii.
38, 49, 145,
Negroes,
-
520
i.
ii.
333
ii.
Neheb-nefert,
Nehes,
81
Nekhebit,
104, 269, 333,
62
Nehesu,
515
ii. 332
i.
Neheb-ka,
ii.
i.
Nekhebet,
ii.
Neheb-kau (an
i. 419
Nebui, 211
Nebuut,
i.
Neheb-kau,
II.,
232,
Nehbet sceptre, ii. 8
Nehebet sceptre, i, 162
236
Nebuchadnezzar
278
231,
i.
333
244
ii.
;
Nehata,
Nebt-unnut,i,336;ii.332
i,
ii.
;
24, 81, 92, 95, 97, 329,
Neha-hra,
244
Nebt-s-tchefau, i. 184
Nebt-tep-Ahet, ii. 309
Nebt-Thehent, ii. 300
Nebt-usha,
Nekhben,
419
i.
333
244
244
i.
480
i.
Neha-hau,
i.
Nebt-shefshefet,
413
ii.
;
333
113, 286
Nenuerbasta, i. 184
Nenuit, i. 286
i.
Nen-unser,
Nenut,
ii.
333
113
Nenutu-hru, ii. 333
i.
Period
Neolithic
ii.
Egypt,
Nepen,
Nepera,
i.
i.
8
211
ii.
332
Nephismaoth,
i.
Nephthomaoth,
280
i.
280
in
;
INDEX
414
Nephthys,i.341,488;ii.
85,
106,
156,
186,
129,
109,
187, 254-
260
Nepsiomaoth,
Ner,
333
ii,
Nerau,
177
i,
Nerau-ta,
Neri,
i.
Nert,
i.
177
254
;
ii.
333
333
ii.
ii.
;
333
i.
Nesert,
81, 432,
i.
454,
456, 515
tcbetta,
ii.
184
i.
of,
271
of,
13
258
i.
Nes-Min,
293
ii.
i.
i.
ii.
78
;
Net, fisbing,
161
i.
244
ii.
19,
20,
ii.
184
120
House of tbe, i. 405,
407
Net (Neitb),i. 450-465;
Net,
333
Net of tbe Four Winds,
i. 407
Net-Asar, i. 212
Net-hetep, i. 453, 454
Net-Ea, i. 207
Net-Menbit, i. 403
Netch-an, ii. 322
Netch-atef, i. 228
Netcb-baiu, ii. 317
214
i.
177
Netru,
320, 334
Netuti,
i. 228
334
ii.
Netebti-ur, ii. 322
250
342
i.
i.
Netcb-pautti,
Neunbeit,
Netcbses,
Newman,
Ni,
334
41, 108
ii.
;
Neter,
i.
i.
Neter-kkaita,
484
i.
ii.
i.
ii.
i.
i. 242
443 ii.
;
Netert,
i.
Netert
(city),
187
Netetthaab,
Netetthab,
Neteru,
40
ii.
107,
ff.
47
ii.
Inundation
Nile,
450
i.
ii.
;
of,
i.
i.
i.
i.
455
81
;
63
ii.
41
i.
= Osiris, ii. 123
Nine Bows, ii. 356
Nine cbiefs, tbe, i. 182
Nine gods, tbe, i, 85 ff.,
182
Nine Ennutcbi, i. 188
Nineveh, i. 19 ii. 279
Ni-ni, i. 465
;
Neteru ent Neter-kbent
Nit,
ent amu Tuat, ii. 185
Neteru neterit amu Abtu,
443
Nit (not Neitb),
Neteru, Qerti,
ii.
ii.
No-Amon,
Nome
185
Neteru, tbe,
i.
i.
Netbetb,
i.
341
;
Nome
97
ii.
317
i.
280
i.
95
i.
standards,
Nu,
i.
i.
i.
30
96
27
of, i.
of Egypt,
Nopsiter,
ff.
28
Nomes, number
Nomes
248
Netbmamaotb,
81
i.
211
i.
12, 31
ii.
gods,
286
i.
31
i.
Nome-perch,
4
Neterui (nome),
Netbert,
30, 92, 110, 431,
Nit-tep-Ament,
185
semu Tuat,
Neteru
i.
Nit-hetep,
185
i.
i.
174
Nile
473
41,
244
Neti,
47
435
287
ii.
ii.
102, 105
ii.
Nile-goddesses,
7,
66
361, 362
Nile-god,
Neter-neteru,
of, ii.
Nile, tbe celestial,
73;
i,
144
i.
155
ii.
Night-Sky,
Nile,
129
ii.
Nice, Council
Nike,
72-74
63,
of, i.
89
i.
Cardinal,
Nigbt of tbe Drop,
Neter, examples of mean-
ing
213
ii.
;
258, 286, 289, 291
i.
Nifu-ur,
Netert-en-khentet-Ea,
26, 61, 62, 63,
ii.
Netcbesti,
334
ii.
334
ii.
Net-neb-ua-kbeper - autu,
i.
128
310
Nesti-kkenti-Tuat,
Net,
i.
Neter-ta,
Nesruekhef,
Nesru,
Netebeses,
176
333
ii.
334
ii.
Netit,
20
326
Nesi-Khensu, papyrus
ii.
ii.
Neter-kbertet,
Nesi-Anisu, papyrus
i.
334
334
ii.
Neter-bah,
Neshmet neb
Nesht,
494
Neteqa-bra-kbesef-atu,
254
Nes-Amsu, i. 293, 325
Nesbet, ii. 302
Nerta,
Neti (Bati),
Neti-sbe-f,
Netcbemtcbenit,
280
i.
i.
129, 334
Netchern,
45, 151
ii.
ii.
;
Neti-bra-f-emma-mast - f,
Netcbeh-netcbeb,
Netcbefet,
210, 211
i.
Nepra,
180
i.
436
i.
246,334
ii.
Nepmeh,
Nepr,
Netcheb-ab-f,
i.
280
78, 109,113,134,
;;
;
;
INDEX
200, 257, 283, 284,
Oases,
291, 309, 341, 367,
Oasis, the Great,
456
332; battle
317,
44,
241
milk
of, i.
306
14, 15, 25,
ii. 2,
;
Eye
;
;
the aged,
of, i.
427;
331
of,
357,
i.
in,
Nubians,
ii.
ii.
35,
Nubt (goddess),
Nubt (Hathor),
i.
468;
ii.
36
i.
108
437
ii.
250,
Oil in heaven,
ii. 2,
100-112, 184,
317, 332
Nut, a Lake, i. 222
Nut, five children of, ii.
109
Nut, Sycamore of, ii. 107
Nut-en-bak, i. 98
Nut-ent-Hap, i. 99
Nut-Hathor, ii. 357
Nut-Ta-Sebeq-hra, i. 241
20, 62,
Nuth,
i.
258
232; head
178
ii.
Oimenepthah,
i.
304
124
165
i.
ii.
;
Ombos,
On,
ii.
62
96
i.
431, 468, 492
i.
356
35,
328;
ii.
148
ii. 9,
10,
11
One Alone,
i.
132
131
of, i.
ff.
Orion,
i.
ii.
162
ii.
Oryges,
118; names
176
ff.
i.
i.
of, ii.
scenes of his
;
and resurrection,
ii.
131-138; shrines
ii.
127
soul
;
of, ii.
of,
65,
159 soul of in an ox,
348 the Man-god,
ii.
88;
;
13; theTuat,i. 203;
Un-nefer,
ii.
136, 153,
352
i.
Heru-Heke-
450
= Christ,
ii.
220,
221
= Pluto, ii. 199
Osiris = Water, ii. 98
Osiris = Yesterday,
487
Osiris
ii.
i.
Osiris-Aah,
361
190
103, 171; ii.
16, 85, 109, 113 ff.
Amulets, ii. 126; and
Osiris,
;
of,
to,
;
Osiris
187, 192, 193
ii.
Hymns
from Book of the Dead,
Khenti-Amenii. 153
nu,
215, 249
Orthus,
ff
Osiris - Bast -
ii.
39, 41,
hymn
;
hieroglyphic text
155,
2
357
Onuphites, i. 96
Onuphris, ii. 352
Oouskhous, i. 281
Ophannim, i. 7
Opsither, i. 280
Onuphis,
ff
ff.
to,
i.
i.
148
to,
by
of,
187
ii.
;
i,
458
Oneness of gods,
of, ii.
history
;
Plutarch,
burial
One=Amen-Ea,
Orus,
ff.
ti, ii.
100,
i.
19
i.
127; history
hymn
62
i.
118;
of, ii.
214
his sixteen members,
118
ii.
Onion, worship
341,367,369;
;
i.
Nut,
i.
;
Oimenephtah,
One, name of Neith,
200, 201, 257, 283,
284, 291, 338, 339,
ii.
139
Eye of Ea, i. 236
Four earthly forms of,
Four souls of,
i. 230
Four tombs of,
i. 232
;
his nine forms,
332
Nubti (Ombos), i. 492
Nudimmud, i. 289
Nun-shame, ii. 316
Nunut, ii. 302
113, 120, 172,
;
Kesurrection,
i.
280
i.
ii.
ii.
ii.
;
Ombites,
356
66,
of, ii.
404
i.
Olympus,
23
Nubit (goddess),
Nubt, i. 80
Nubti,
House
Ogdoad,
Oia,
348
i.
Olive tree speaks,
17
Nubit,
Obelisk-god,
Olive tree,
51
Nubia, tree worship
i.
of, i.
122,
123; as God, i. 121;
as god of the dead, i.
150 as the god of the
ff.
97
ii.
113
i.
two nomes
Oasites,
Obelisk,
92
Nubia, civilization of,
Egyptian origin, i. 14
Nubia, Lower, ii. 51
upper,
22
ii.
Oasis of Kharga,
77; as a
i.
Water- god,
464
96
12, 17, 22, 40, 57,
ii,
Oasis, Minor,
102
62,
his Cycle,
i.
22
ii.
274, 304, 483
ii.
i.
i.
511
i.
Nu, Papyrus
Nubia,
of,
251
22,
ii.
415
Osiris
-An
Ari-hes,
i.
414
- JBast i.
Osiris-Apis,
Temt-
450
ii.
47, 195-
201, 349
Osiris-Isis-Horus,
240
i.
114,
;
INDEX
416
Osiris-Ra,
Tattu,
in
i.
148
Osiris-Seker,
Osiris-Tet,
218, 417
i.
131
ii.
Ostrich feather,
Ouare,
Panopolis,
416
i.
470
308
ii.
Oxyrhynchites,
382
Oxyrynchus,
305
ii.
96
i.
i.
fish,ii. 192,
98, 432
i.
ii.
i. 513
Papyrus plant, ii. 125
Papyrus Swamps, ii. 190,
Par,
468
i. 353
Pa-Bar, ii. 281
Pa-Bast, i. 444
Pa-bil-sag, ii. 316
Pachons, ii. 248
Pagoure, i. 280
Pai, i. 203
Paireqa, ii. 283
i.
Pasemis,
Pashakasa,
31
Palace of Shu,
the
Palaces,
henna,
ii. 4,
Palette,
i.
in
i.
ii.
191
276;
142,
83
i.
458
Pa-mer, ii, 57
Pa-mertet, i. 515
Pamyles, ii. 186
Pamylia, ii. 186
i.
i.
i.
304
ii.
i.
Pekhit,
quoted,
517
i.
128
ii.
191
ii.
80
i.
Penti,
329
ii.
517
i.
(city),
Pelusium,
Pepi
200
329
i.
ii.
I.,
i.
II.,
i.
72, 77, 297,
445
Pepi
445
77,
242
Per-ab, i. 401
Per-aha, i. 481
Per-aa,
i.
i. 99, 103
Per-Asar- neb -Tettu,
Per-Asar,
ii.
ii.
122
of, i.
89
Paut of earth, i. 91
Paut of gods, the Great,
i.
25
329
218
Per-Atem,
Little,
86
Paut of heaven, i. 91
Paut of Heliopolis, ii.
85
Paut of Horus, i. 86
Paut of ten gods, i. 87
99
i.
Per-ba-neb-Tattu,
Per-Bast,
i.
Per-em-hru,
86
Paut of gods, the
411, 427
ii,
ii.
Paut, meaning
8^
Palettes (shields),
Pallas,
Ge-
518;
i.
Pausanias,
Period
Palaestinus,
Palestine,
of
274
i.
Palaeolithic
Egypt,
93
ii.
7
118
156
ii.
Penter,
517
299
Pastophori, ii. 217
Pa-sui, ii. 206
Pa-Tern, i. 432
Pa-Thuhen, ii. 127
Paiini, ii. 252
Pasht,
Pa-Shu,
ii.
357
437
i.
161
of, ii.
517
Pekhat, i. 518
Pekhet, i. 517
Pekheth, i. 517
Pent,
ii.
i.
;
329
ii.
Pelusius,
Pa-Sebek,
362
Pakht, i. 517, 518
Pakhth, i. 432
Pakheth,
ii.
301
ii.
Pehu,
Pekht
329
497
of, i.
;
i.
Par-neferu-en-neb-set,
356
ii.
20
Egyptian,
165, 166
ii.
Pehreri,
Pekh,
353
Parehaqa-kheperu, i. 518
Pa-khen-en-Arnen, i. 100
Pa-kkent,
19,
ii.
Paradise,
Pa-atemt,
Pa-khen-Arnent,
i.
91
i.
87
107
of, i.
Peace, Field
Pehui,
Pa-Qerhet,
i.
25, 107, 117
Pe, Watchers
Pa-penat,
i.
84, 410, 492,
i.
Pe, Souls
206
Pa-ait,
Paut of the Tuat,
ii.
128
i.
88
Pe,
96
ii.
Pa-paut-netera,
Paut of eleven gods,
88
Paut of twelve gods,
Pauti of gods,
188
Paophi, ii. 252
Pans,
ii.
;
431,
97,
i.
22, 188
ii.
;
Panopolites,
Ouestre-Bikoti,
382
Oxyrhynchus
ii. 353
Pa-nemma-nernma, i. 519
Panic Terrors, ii. 188
P-ankki, i. 246
Pan,
334
i.
Osiris-Ra
i.
174
Per-em-khet-khet,
Perer-amu-pet,
i.
ii.
301
Per-Heru-nubt,
Perit, i. 244
i.
200
i.
129
51
Pergamos, Church
Periu,
100
i.
100, 444
of,
470
i.
—
;
INDEX
Per-Kheniennu,
Per-khet,
i.
Per-mert,
Petet,
i.
Phagrorius
Phagrus,
492
Per - net - mut - kheper hetch, i. 452
Per-netch - Shu - ma-Nut,
ii. 103
Per-Nubt, ii. 108
Per-Nut, ii. 103
Per-Pakht, ii. 213
Per-Ra, i. 452
Per-rerehu, i. 480
Phagrus
Per-netchem,
ii.
i.
=
Pharaoh,
Phaturites,
ii.
i.
473, 523, 525
ii.
61, 371
Philip, St.,
Persephone,
ii.
217
Philostratus,
Per-sui,
499
488
Phoenicia,
i.
i.
Per-Tehuti,
100
i.
Per-Tehuti-ap-rehuh,
i.
421
Phoutet,
ii.
304
Phthemphu,
$u\afCTi]piov,
Physa
24, 92, 93,
95,100,433,438,439;
56, 117, 376,
442
season
of, ii.
of, ii.
Pesek-Re,
ii.
Pesetchet,
i.
Pesh-hetep-f.
Pesi,
Pibeseth,
Pierret,
ff.
Pert, Festival
129
;
161
Pestet,
i.
Pesthi,
i.
i.
Pe-tep,
441;
211
ii
P.,
Powers
;
66, 68,
i.
i.
ii.
415
368
ii.
i.
;
the
121,
ii.
ed.
i.
i.
210
467
i.
ii.
i.
303
266
279
122
Precepts of Kaqemna,ii.
i.
127
Priapeia,
157
Priapus,
ii.
ii.
186
353
Principalities,
Prisse
Prisse
ff.
Schwartze quoted,
442
i.
6
d' Avenues, i.
Papyrus,
i.
122
122,
124
Proclus,
i.
459
Prophets, the,
i.
i.
I
6
123
380
353
Pistis Sophia,
i.
Precepts of Khensu-hetep,
ii.
Pi-neter-tuau,
Pi-tchepet,
e e
i.
Pillars of the sky,
Pilulariae,
(angels),
40
288
i.
Precepts of Ptah-hetep,
496, 497
i. 353
Pillars of Shu,
Pindar,
of Powers,
444
Pillars of heaven,
329
250
246
ii.
;
i.
i.
356; quoted,
Power, primeval,
Pi-hahiroth,
250 ii. 329
Pesuo, ii. 306
Pet-Annu, ii. Ill
Petchatcha, i. 492
Pestu,
190
black,
301
256
i.
Peskheti,
i.
i.
62
Power
140, 204, 459
Pig,
80
i.
331
i.
M.
137
218
i.
ii.
Porphyry,
382
Pietschmann,
329
ii.
i.
468
i.
Pomponius Mela, ii. 96
ii. 197, 198
200
ii.
fish, ii.
Piankhi,
217,
ii.
;
285
i.
Pompeii,
234
i.
248,
Pontus,
Phylarchus,
i.
199
ii.
Polytheism,
68
$v<ri<;, i.
i.
58, 123,
241,
186
Isis, ii.
Pneuma,
96
i.
ii.
;
147,
P-neb-taui,
371
96,
150, 353, 422,
253
124
ii.
ii.
62
i.
i.
349,358,361,368,370,
his
373, 375, 382;
history of Osiris and
Pluto,
96
ii.
Phoenix,
Per-Uatchet,
ii.
280
i.
452
Per-tennu, i. 433
Per-Tem,
;
43, 45, 50, 57, 289
;
458, 459, 467,
448,
126,
96
i.
444 ii.
372;
370,
489, 493
96
i.
Persea Tree,
Per-Sept,
;
382
242, 361
i.
Pharbaethites,
Philae,
Plutarch,
496
i.
65, 128, 193,
347,
quoted,
110
i.
99
i.
96, 441,
i.
96,
186
ii,
Hap,
332, 407
i.
quoted,
192
Phallus of Osiris,
ii.
382
Pliny,
fish, ii.
99, 353, 432
of, ii. 302
i.
Pleyte,Dr.,i.360;ii.91;
382
Phallephoria,
Phallus
Plato,
fish, ii.
ii.
442
i.
Planets, gods
;
103
Per-mest-en-Nut,
Pi-tep,
Pithom,
ii.
Petra,
443
255
ii.
206,
ii.
329
252 329
Peukher, i. 281
Peti,
98
i.
i.
488;
i.
207
496
Per-Matchet,
Per-Menat,
421
65
ii,
Per-Khut,
i.
417
Proserpine,
ii.
i.
5
199, 218
;
INDEX
418
Prosopis,
i,
Prosopites,
432
i. 96
Proto-Semites,
Providence,
357
ii.
;
8
i.
i.
125
Psammetichus I., ii. 350,
351
Pselket, i. 401
P-she-hert, ii. 213
Psino ther, i. 280
30,
7,
ii.
500 ff.;
35, 53, 66,
329; hook of,
of Memphis, i.
i.
502;
99
of
;
the Beautiful Face,
125
;
second
i.
life of, ii.
350; the second, ii. 196
Ptah-aneb-res-f,
ii.
441
432
i.
293,
330
Ptolemy, the Geographer,
ii.
Ptah-Nu,
i.
Ptah-Seker,
i.
i.
ii.
502,
134,
502;
154
Qet,
252
ii.
i,
ii4
(god), ii. 42
Qa-Ba, i. 345 ii. 320
Qah, i. 492
Qa-ha-hetep,
Qahu,
450, 512
Ptah-Tanen,
i.
131
489,502;
503 ii. 52, 66, 330
Ptah-Tenen, hymn to, i,
;
508-512
Ptah-Tettet sheps ast Ea,
ii. 183
Ptenethu,
i.
96
ii.
ii.
;
108
100
161
i.
98
i.
294, 307
ii.
ii.
276, 279, 280,
ii.
Qebh
=
Qettu,
Qetu,
343
343
278
ii.
Khnemu,
ii.
ii.
50
51
i.
456, 491, 492
519
i.
;
343
ii.
;
and the destruction of men, ii. 94
birth of, i. 462 boat of,
daily birth of,
ii. 210
darts of, i. 85
i. 204
eyes of, i. 363
life of,
mutilation of,
ii. 64
myths of, i.
ii. 100
77
;
;
;
83, 198,
;
ii.
129,
145, 184, 343
Qebhsennuf = West,
158
Qebhu, i. 429
Qebhu, eighteen gods
86
343
326
ii.
i.
KA,i,34,78,146,322ff.;
and his cycle,
ii, 334
i.
292
Qebhsennuf,
i.
129
ii.
Qetetbu,
ii.
ii.
Qebhet,
ii.
43
467
i,
342
ii.
Qarth-Anthu,
Qeb,
Ptah-Sekri,
343
assessor),
i.
i.
Qetesh,
11
i.
Qaqa of Khemennu, i. 332
Ptah- Sekhet-Nefer-Tem,
i.
Qesi,
Qetet,
Ptah-Sekhet-Ienihetep,
53, 148,
(an
Qeset,
351
ii.
Qa
Qa-hra,
Ptah-Seker-Tem,
ii.
218
ii.
;
ii.
106
ii.
Qesem,
Pythagoras,
326
i.
ii.
320
284
330
503, 523;
269
Qerti,
ii.
ii.
i.
Qerneru,
Qesqeset,
502, 503
Ptah-Seker- Asar,
;
Qer-Hiipi,
Qerhet,
473
342
44
353
i.
261,
265
295
149
i.
Qererti,
171,
i.
500
502;
Qerert,
Qerti, the,
Python,
i.
148
ii.
419
Pythagoreans,
i.
i.
Qereret,
287,
Ptah-hetep,
Ptah-neb-ankh,
Qem-baius,
6, 7, 65,
288
ii.
Qemhusu, ii. 343
Qemqem, i. 469
Qerti
31
ii.
Punt,
97
i.
Qebui (N. wind),
Qeften, ii. 268
Qemamu, ii. 343
Qersu,
199
Puteoli,
122, 125,
i.
Ptolemy Philadelphus, ii.
289
Ptolemy Soter, ii. 197,
Ptah Asar, i. 502
Ptah Hapi, i. 146, 502,
503*
i.
26
Ptolemy Alexander, ii,
24
Ptolemy II., i. 332; ii.
354
Ptolemy IV., i. 523
Ptolemy V. i. 523
Ptolemy Lagus, ii. 348
Purgatory,
126, 138
Qebti,
i.
Ptolemies, the,
Divine,
Ptah,i. 78, 218,
Ptenetu,
Ptolemai's,
;
;
;
;
i.
;
359
ff.
332 ff.;
of,
;
religion of,
i.
149
the Aged, i.
ii. 64;
506 the Babe, i. 506
;
soul
of, i.
;
;
INDEX
the fourteen doubles
300
ii.
souls
of,
seven
the
;
300
ii.
the
;
Seventy-five Praises
i.
of,
of,
339-348
105
EaandApep,i.484,489;
i.
405
Ea Fire, ii. 98
Ka and Horus hold the
ladder, i. 167
Ea, and Isis, Legend of,
i. 360 ff.
Ea and Isis, Legend of,
Egyptian Text, i. 372387 myth of, i. 352
Ea-Asar, ii.' 334
Ea-Atem, i. 101
Ea-Ateni, ii. 317
i.
=
;
Ea-er-neheh,
IV.,
Eamessids,
437;
i.
ii.
26,334
ii.
286, 351
of, i.
Earn
496
= Ea,
Earns'
ii.
Eaqetit,
Annu,
Ea-Osiris,
Ea-Tem,
131,
i.
i.
38
ii.
100
334, 148
i.
i.
287, 328
Eat-tauit,
Eau,
i.
Ee-au,
246
492
92, 104, 105,
133,
148,
330, 350, 352
;
282,
61,
ii.
85, 86, 90, 115, 334
Ea-Tem-Khepera, i. 282
Ea-Temu, i. 335
Ea-Temu-Khepera-Herukhuti, ii. 361
Ea, worship,
Eahabh,
Eain,
i.
i.
328
Eameses
II., i.
142
27, 38, 278, 350,
serekh
of, i.
;
ii.
362
26
Eameses III., i. 160, 331,
512 ii. 12, 37, 363
;
261
i.
335
i. 303
Eemenaare, ii. 308
Eemen-ileru-an-Sah, ii.
308
Eemen-kher-Sah, ii. 308
Eemi, i. 303, '341; ii.
317, 334
Eem-neteru, i. 240
ii.
Eem,
Eemrem,
39, 53,
i.
255
ii.
Ee-Ea,
421, 475;
401
334
Eekeh netches, ii. 293
Eekeh ur, ii. 293
Eekes, i. 325 ; ii. 335
Eekh, i. 252
Eekhasua, ii. 283
Eekhi, i. 343 ii. 320
Kekhit, i. 159, 256
;
ii.
184,
334
ii. 116
492
Eenenet, i. 426 ii. 144,
335, 362
Eenenet (Isis), ii. 216
Eenen-sebu, i. 198
Eenenut,
Eenniu,
81
201
i.
i.
Eenpet
Page,
le
(Isis), ii.
Eenpit,
432
i.
of, ii.
;
i.
66
213
goddess
55
211
432
Eeqetit, i. 492
Eeqi, ii. 335
Eerei, ii. 21
Eenpti,
Eepit,
ii.
293, 335
ii.
Eenouf, P.
i.
i.
250
i.
Eennutet,
ii.
i,
334
ii.
;
54
281
ii.
(city),
184, 334
ii.
Ee-nefert,
Ee-ur,
ii,
;
335
Eehui
Eekhti goddesses, i. 462
Eekhti - merti-neb- Maati,
ii.60; Chief of,
213
335
335
ii.
203
Eehehui, i. 405
Eehesaui, i. 515
Eeliesu, i. 433
Eehti, ii. 335
Eehu, i. 443 ii. 335
Eehui,
514
410
Ee-stau,i. 216,352,410;
353
Ee-Iukasa,
i. 278
414
ii.
;
Eed Horus, ii. 303
Eed Land, i. 304
Eed Sea and Nile Canal,
Eed-souls,
i.
Ee-Sekhait,
i.
ii.
i.
Ee-qerert-apt-kkat,
328,431,469
i.
Ee-a-nefer,
i.
i.
283
ii.
88, 90, 446, 458
Eat, counterpart of Ea,
Eat,
Eedesiyeh,
Ea-neferu, Queen,
four,
198
ii.
Eashshaf,
Eed Crown,
148,
the
heads,
Ea-Heru-khuti,
i.
103
51
Ee-henenet,
178; ii. 334
Ea-Menthu, ii. 27
i.
342
i.
Eekht,
Eekhti,
four souls
;
Earn of Tattu,
Ee-hent,
of
12
Eam-god, ii. 203
Earn of four faces, ii. 65
Earn of Mendes, i. 27
Ea-Harmachis, ii. 69
Ea-Heru, i. 220
Ea
348, 364
i.
ii.
;
Ea and Amen,
fight of,
Eameses
419
Eerek,
Eeret,
i.
i.
ii.
ii.
245, 335
209, 249, 289,
312
203
Eert, ii. 359
Eerti, i. 419
Eertu, ii. 359
Eeri,
i.
;
Eertu-nifu,
ii.
ii.
335
335
;;
INDEX
420
335
335
Resenet, i. 452, 464
Reshef, ii. 283
Reshpu, ii. 280, 282
Res-ab,
Rest-f,
176
i.
Res-hra,
i.
of Osiris,
i.
Sa-Akeb,
;
357;
i.
of, i.
508
250
Retasashaka,
ii.
335
335
ii.
Reta-sebanqa,
335
ii.
ii.
335
Rhampsinitus,
Rhea, i. 467;
i.
Rosellini,
i.
366
ii.
ii.
124, 187
68
60
Ruthennu,
Rut-tetet,
i.
6
ii.
Rutu-neb-rekhit,
Rutu-nu-Tem,
ii.
334
334
ii.
52, 56, 57, 58
43
Sarei,
Sah-en-mut-f,
Sah-heq,
of Maat,
Sais,
i.
i.
Sarset,
443
451;
252,
250,
357
452 ; of
452
20, 22, 275,
of,
the South,
i.
i.
256
96
Saiut, ii. 261
Sait,
i.
Sa'ites,
Sak,
i.
i.
98
i.
23, 41,
78,
i.
107, 180, 203, 206,
215
Sa (Ape), ii. 292
Sa (city), i. 515
Sa (god), ii. 89
Sa, ka of Ra, ii. 300
Saa, i. 82; ii. 296
Saa-Amenti-Ra, ii. 298
Saaba, i. 469
Saatet-ta, i. 326
Saau-ur, ii. 298, 339
ii. 339
Sam-Behutet (noine),
i.
i,
469
Satet,
431;
i.
82
Sathet,
i.
Sati,
286
i.
Sandals,
i.
i,
165
the divine,
;
ii.
Sankhonyathan,
i,
216
Sati (Isis),
ii.
Saturn,
302, 303
Sau,
ii.
Saut
188, 353
ii.
302, 339
ii.
326
i.
451
i. 99
30,
i.
(Sais),
Scales,
57,
ii.
303
142
ii.
i.
Scarabaei, eaten,
i,
35
ii.
354
Sa-pa-nemma, ii. 339
Saphon, ii. 249
190
9,
i.
17
379
Scarabaeus, the,
ii.
Scarabaeidae,
379
ii.
Scarab of Hetepet,
Schedia,
Scorpio,
i.
85
127
ii.
ii.
Scorpion,
20
355
Scarab,
i.
i.
64
118
206
ii.
ff.
302
35
Saosis (Iusaaset),
Saaxris,
55
ii.
;
ii.
Scandinavia,
Sanchoniatho,
50,
ii.
55$.
Scales, the Great,
177
516
i.
ii.
377
Sbat-uatitha,
Sam-taui-p-khart,
i.
a serpent-god,
Sata,
Saut,
Samait,
San,
82
Sau (Apep),
125
Samti,
306
ii,
i.
Satyrs,
329
i.
Sashsa,
Sati-arut,
59, 60
i.
ii.
Sasasert,
30, 31, 92, 95, 99,
101,
280
i.
300
Sasaqet, ii. 307
164
329
i.
ii.
Sarsarsartou,
129
ii.
39, 40, 54,
i.
200
283
ii.
Saresu,
339
ii.
100
Sa,
199
ii.
;
Sarapis, daughter of Her-
ii.
Sakkara,
ii.
339
Sahel,
Sakhabu,
279
329
83;
of,
26
i.
ii.
;
200
ii. 25
i.
cules, ii.
Saiut (Lycopolis),
334
ii.
i.
Sarapis,
41,
i.
519
i.
(Osiris),
Sar, temple
339
festivals
81
i.
(Orion),
305
ii.
Sahal,
ii.
Rulers (angels),
Rut-en-Ast,
i.
i.
Sapt-khennu,
Sar
515
99
Sapi-res (nome),
200
al-Khadem,
Sarbut
ii. 290
Sahu
i.
Rurutha,
Sari (city),
Sah
i.
Sapi, i. 30, 452, 464
Sap-meh (nome), i, 99
Sapi-meht, i. 452
Saqenaqat,
339
498
ii.
;
249, 306
ii.
Sahura,
360
Royal Library at Nineveh, i. 18
Rossi,
176
Sain,
i. 198
Rethma, i. 492
Revillout, i. 458
Rethenu,
Romans,
Sabes,
Saft al-Henna,
ii.
RetJi-hen-er-reqau,
Reta-nifu,
i.
Sah,
339
ii.
280
Sabaoth,
i.
420
i.
242
i.
Sa-Amenti-Ra,
137,138;
ii.
triune god
381
ii.
body,
of the
180
i.
Sa-abu-tckar-khat,
ii.
;
254
Resurrection,
Reta,
Saa-set,
ii.
;
176
i.
188
ii.
373, 377
INDEX
Scorpions of
Scorpion
Isis,
i.
487
Horus,
stings
488
i.
Scorpions, the Seven of
Isis, ii.
206, 207, 377
Sea of Mertet,
480
i.
ii.
Seb,
82, 85, 86,
34,
i.
93
i.
Sebennytus,
i.
354
ii.
i.
Seb
of,
105
241
i.
Sebti,
= Earth,
98
ii.
i.
Sef,
ii.
65
of, ii.
Seba,i.l49,352;ii. 149,
339
Seba-ent-Seba,
Sebak gods,
i.
Sebakksen,
ii.
326
371
Sefi
129
-
per
-
Sefkket-aabut,
248
Sehepu, i. 82
fiends,
i.
410;
Sebek,
78, 79, 95, 98,
i.
114, 303
;
ii.
303, 340,
354
of, ii.
355, 356
Sebek, son of Neith,
Sebekhti,
i.
i.
32
Sebek (Mercury), ii. 303
Sebek of Sapi-Res, i.
99
Sebek of the green feather,
i. 455
Sebek - Isis - Amen,
i,
114
Sebek-Ra, i. 200, 464;
ii. 109
357
Sebek-Temu-Hathor,
Sebek-Seb,
356
i.
ii.
of,
i.
216,
217, 222
434
Seker
;
ii.
Sekhem
of,
259
= Osiris,
;
139
ii.
of,
Osiris,
i.
i.
ii.
ii.
139
Sekhem, the, i. 163
Sekhem, the Great, i. 38,
39,40
Sekhem, the holy, i. 446
Sekhem-ur, ii. 340
Sekhemet (city), i. 468
Sekhemet-ren-s-em-abuts, ii.
341
Sekhemf,
i.
Sekhemt,
i.
320
82
99
i.
Sekhemus,
Sekhen-Ba,
ii.
i.
(Letopolis),
Sekhemu,
Litanies
Seker,
ii.
i.
Land
340
264
326 ii.
ii.
pet, ii.
Sekhem taui, ii. 264
Sekhem-taui = Osiris,
317
ii.
228
Sehut, i. 83
Sek, i. 433
Seker,i.82,506;ii.ll7,
153, 341
Seker, body of, i. 218,
220
Seker, Circle of, i. 220
Seker, god of the seventh
hour, ii. 301
Seker,
Sekkem-em-ab-f,
Sekhem em
Sekhem, son of
25
206
Sehetch-kkatu,
149,
i.
425, 468, 492
Sekhem, praises
339-348
241
i.
425
i.
(city),
Sekhem of heaven, ii. 157
Sekhem = Osiris, ii. 139
Sehert/i. 515
Sehith,
202
i.
300
ii.
Sehert-baiu-s,
Sehes,
Sebek, four-fold character
Sekhem, god,
262
519
431
i.
Seher-Tut,
8
i.
ii.
11
317
em - Hes - lira -
340
Sebau
Seftit,
ii.
432
hapu-tchet-f,
182
101,132, 410;
i.
Sekkem-kra,
i.
Sebau,i.324;ii.79,155,
ii.
250
;
148
Sekhem
Sef het-aabut,
i.
i.
59, 60
i.
i.
26
ii.
Sekhem = Ainen-Ra,
361
Sefekk-aabu,i.422,424,
425, 430
Sefer,
Sekhabsenfunen,
ii.
99
Sef (Yesterday),
505
504,
i.
222
of, i.
Sekhat-Heru,
Sekhem,
i. 211
310
433
ii.
sebau-eru-pert-f,
i.
109
Seb, soul
183
ii.
Sebuit-nebt-uaa - khesfet-
Seb, erpa of the gods,
127
of, i.
154
ii.
203
Sebshes,
ii.
parts
Seker-Boat,
Seb erpat neteru,
Seb-qenbeti,
Seb and Nut, embrace
100, 115,
Seker, symbols
94
149, 291, 317
134
Seker Osiris, the sixteen
332
Sebi,
Seker Osiris of Mendes,
ii.
96
Sebennytes,
341, 369, 489,
496, 504; ii. 25, 34,
ff.,
i.
211
Sebeq-hra,
198,
?
Seben-hesq-kkaibit,
Sebeq,
Seat of Shu,
421
i.
38
216
i.
343;
ii.
;;
INDEX
422
Sekhen-ta-en-ur,
82
i.
250
Sekhenu, i. 252, 259
Sekhen-ur, i. 177; ii.
341
Sekheper-khati, ii. 317
Sekker - at, i. 216
ii.
Sekhen-tuatui,
i.
;
341
Sekher-remu,
ii.
i.
178, 216
Senket,
i. 35
Sekhet-tcher, i. 110
Sekhiu, ii. 340
Sek-hra, ii. 341
Senk-hra,
i.
Senki,
317
Sekhet- Sasa,
Sekhti-hetep,
82, 114, 126,
i.
188, 248, 270, 304,
365, 366, 431, 432,
442,443,447,457,463,
514-518;
58,
31,
ii.
95, 292, 293,
66, 92,
341, 362
332,
i.
352, 506
;
ii.
Self-production,
i.
Sem,
priest,
514
Sekhet
Sem-Nebt-het,
ii.
Aarru,
-
82,
ii.
120, 121
Sekhet-Aarru = lst Aat,
i.
177
Sekhet-Aarru, 21 pylons
177
of, i.
367
i.
;
ii.
43,62
Sekhet-Bast,
i.
514
Sekket-Bast-Ra,
ff.
518;
i.
28, 29, 30
Sekhet-en-Peru,
Sekket
168
-
;
ii.
164,
i.
120
Sekket-hetepet,
297;
212
i.
hetep,
ii.
103,
i.
82
i.
408
Sekket-hra-asht-aru,
;
ii.
i,
341
216
244
515
(Isis), ii.
Sekhet-metu,
Sekhet-Nut,
i.
i.
Sekhet of Thebes,
Sekket-Ra,
Sept,
i.
433
i.
211
296,
ii.
401
ii.
;
i.
i.
261, 291
;
82
i.
25, 82,
107,166,
Sept
252
;
443
(city), i.
Sept (god),
100, 446;
i.
252
Semamti, i, 177
Semetu, i. 176
Semi, i. 198
Semit-hen-abt-uaa-s, i.
220
Semket Boat, i. 110, 323
Semsem, i. 252
Semsu, name of Ra, i.
346
Semt, ii. 302
Semtet, ii. 306
340
Sept (nome of),
432, 498
i.
Sept, star,
215
Semti,
Sept-metu,
Sem-shet,
i.
ii.
i.
191, 358, 506
;
116, 117
ii. 60, 340
Semu-taui, ii. 340
Senb-Kheperu, ii, 302
Senem, ka of Ra, ii.
300
Senemet, i. 429, 515
Senenahemthet, i, 23
Seni, i. 452, 463
Senit, i. 97, 439
ii.
56,
Sept-hra,
i.
Sept-Hat,
50,
ii.
Sept, symbol
Sept
ii.
249
53,
i.
i.
99
i.
178, 200, 435, 436
259
Sem-Heru, i. 248
Sem-af,
Semu-heh,
Sekhet-hetepu,
176
Sekhet
i.
of,
255
Sephu-urt,
'
Sekhet- A am,
ii.
295
;
120, 121
Sekhet-Aarer, i. 455
ii. 63
Sekket-Aar,
43
of, ii.
494 ii. 340
Sepes, ii. 340
Sephon, ii. 249
i. 455
ii. 377
Semaahut, ii. 317
129
ii.
i.
Sepa,
(god), ii.
520
i.
51
ii.
;
129
ii.
Semi,
Sep,
Selqet,
433
433
Senti-Nefert,
337,
11, 104,
Sem
Sekket-Aanre,
i.
Sent,
206, 331,
336,
187
ii.
i.
Senmut,
317
ii.
;
297
105, 159
Selene,
ii.
Senmet,
346
Senses, gods
i.
335,
i.
Senmut, Island
Sennu, ii. 251
341
ii.
244
Seksek, ii. 341
Seksen, i. 82
Sekhtiu,
Sektet Boat,
341
Sekket,
241
Sekket- Saneh emu, ii. 120
i.
(Isis),
100,
499
of, i.
228
471
ii. 213
Sept, ka of Ra,
300
ii.
Sept -mast- en -Rerti,
ii,
340
Sept-mert-et,
Sept
-
251
225
ii.
i.
kheri - nehait - ami -
beq,
ii.
Septet,
i.
340
83
;
Septet-uauau,
308
ii.
i.
182
Septet - uauau - setet - sen-
Ra,
Septit,
i.
i.
182
432, 499
521 ii. 291
Seqebet, ii. 341
Seqet-hra, i. 176 ii. 341
Septu,
i.
;
;
;;
;;
INDEX
Ser,
230
i.
Ser-aa,
Seraa,
139
ii,
ii.
Serapeum,
320
i, 523
Serapeum,
i.
341
Sesheta,
425
127
47,
ii.
Egyptian name
of,
i.
Sesheta
Sesme,
46, 195-201,
ii.
349
Seref-ur,
82
i.
tration,
340
ii.
Serekh, the,
25
i.
illus-
;
26
i.
419 ii. 340
i. 326
Seres-hra, ii. 340
Serisa, ii. 312
Serekhi,
i.
;
Serem-taui,
Ser-kheru,
419
i.
ii.
;
= Nut,
Seshetai,
i.
Seshetat,
ii.
344;
202
Seshet-kheru,
Seshsha,
Sesi,
Set,
Serpent
Sunrise
30
24
Serpent made by Isis,
cubits long,
ii.
seven
361
i. 267
;
;
-
Serqet,
i.
speaks,
19
i.
i.
20
ii.
;
312,
269,
26,
340,
362, 377
Serqet-hetu,
i.
ii.
343
306
i.
;
Seshaa,
i.
Seshemet,
i.
i.
306
ii.
60, 82, 109, 110,
i.
;
ii.
Seshesh (nome)
i.
343
97
Setkasetha,
Sethat,
ii.
Seththa,
243;
Seti
;
defeat
of,
of, ii.
i.
251
god of Mercury, ii. 303
god of South, ii. 243
fight,
i.
Sethu,
24
Seti
290, 348, 364,
ii. 5,
;
201
i.
82
196
i.
33
sarcophagus
I.,
171,
Seti II.,
II.
Setu,
160
of,
178
348
Menephtah,
i.
i.
ii.
246
Seven Gates,
i.
Seven hawks,
84
i.
i.
I.,
370
i.
i.
330, 523
96
251
Set beings, inferior and
superior,
i.
i.
Setheniu-tep,
Seti
i,
82
i.
254, 283, 341, 354,
animal of, ii.
356
i.
of hearing,
56
Sethroites,
i.
273
516
Set festival,
Seven-headed serpent,
Set-heh,
267
Seven Scorpions of Isis,
i. 488
Seven Spirits, the, i. 494
Seven Tablets of Creation,
i. 290
i. 425
255
Ladder of, ii. 242
i.
Set (nome),
97
i.
Set of Oxyrynchus,
Set, the serpent,
Set-hra,
i.
i. 98
481
250
i.
i.
419
ii,
Set-usert-aa,
Setaa,
i.
i.
60
Bha-qa-em-Amen,
Shabu,
ii.
251, 256
ii.
341
i.
119
i.
Sha, a mythical animal,
192
i.
Set-kesu,
Set-qesu,
i.
God
97,106,109,122,123,
124, 204, 210, 241-
Set animal,
331
i.
341
ii.
Sethe, Prof.,
477; figures
346
i.
347
i.
298
Setem, ka of Ba, ii. 300
Seth, ii. 246, 247
196
i.
Set-Nubti,
468
Seshem-Nethert,
23
180
ii.
114
211
86
i.
Seteb girdle,
Setem,
341
Set-Nephthys-Anubis,
Sesenet-khu,
Setchet,
Setek,
ii.
Set, the snake,
82, 455
ii. 320
i.
10, 25, 62, 63, 85, 92,
Set,
110, 198, 232,
328, 456, 488
184,
i.
headed,
30 cubits long,
Serq, i. 198
320
198
i.
Set beings,
i.
184
59, 60, 61
i.
Setcheh,
Setcheti,
488
376
ii.
of
i.
106
ii.
Set and Horus
340
Serpent-god,
Sert,
Circle),
455, 470, 475, 486
Serat-beqet,
Serqi,
(1st
Setcha,
42
ii.
i.
Setchet-gods,
Seraphim,
Serapis,
424,
213, 256, 341
238
Sesheta
6,7
Setaa-ur,
Seta-ta,
422,
i.
ii.
;
513
Serapeum at Sakkara, ii.
195, 350
Serapeum of Het, ii. 256
Serapeum of Memphis, ii.
199
i.
31
Sesheshet,
Seshet,
ii.
423
447
ii.
i.
331
341
Shadow of Khepera,i. 310
Shadow of Tern, ii. 88
343
Shai, Luck,
Shai,
i.
;
ii.
ii.
317
144
INDEX
424
Skai-qa-eni-Annu,
i.
331
Skaka-Amen- Shakanasa,
er- katu -Tem - seketck nef-taui, ii. 19
Shakanasa,
Skamask,
359
i.
Skapuneterarika,
19,
ii,
341
Sharpe,
204
i.
Skareskarekket,
19,
ii.
344
341
ii.
Skarskatkakatka,
21,
ii.
342
Skaskertet,
i.
i.
am
Tuat,
ii.
;
i.
Skat en Sebau,
148
174
Skeft-hat,
Skekbui
i.
175
Skemti,
208
Skesemu,
ii.
i.
402
Sku,
194,
296
84,
347
342
374
481
Skeneset,
ii.
i.
Skenit,
60
Skent,
ii.
130
ii.
ii.
25
Skentkit,
ii.
184, 342
tree,
ii.
i.
Ske-niu-aka,
Skenuti,
ii.
468
35
i. 481
288
492
234
Skepet, ii. 310
i.
Skepes,
i.
i.
369
ii.
58, 82, 130, 260,
i.
292,
302,
birds
of, i.
of,
492
i,
93
342
ii.
;
306
158
93
ii.
116
of, ii.
Sku = Air, ii. 98
Sku and Tefnut,
of, i.
Sketait,
i.
i.
(Isis), ii.
Skibba,
i.
Silurus
16
fisk, ii.
ii.
i.
382
280
290
ii.
197, 198, 199
Sipkirepsnikkieu,
i. 446
213
342
Sketau, i. 200
Sketennu, i. 470
Sketenu, i. 433
Ske-Tesker, i. 433
Sketet, ii. 357
Sket-f-met-f, ii. 322
Sketku, ii. 310
Sket-kkeru, i. 419
Sketu, i. 250, 252, 254
i.
307
356
ii.
Sinope,
200
357
298
of, ii.
Silsila, ii.
Sinai,
343
445
Sketat (goddess),
Sketat
Sigkt, god
Siket,
origin
71
ii.
Simon, Saint,
i.
ii.
332,
296, 297
Sketa, tke Tortoise-god,
376
i.
;
Sku-Kknemu-Ea,
ii.
of,
of,
65
326 ii. 297
Sketa-ab, i. 189
Sketa-kra, ii. 342
Sketa-sketa- Ameni, name
of Ea, i. 345
Sketa-kra,
342;
kouse
origin
;
palace
;
Sku-Aten,
;
;
467; ii. 107;
93 soul of,
seat
ii.
317,
168
pillars of,
;
353,
83, 514
196
i.
Sketati,
Skentket,
Skentu,
i.
Sketat-besu,
Ske-neter,
i.
50
ii.
83
i.
i.
305, 310, 340, 496,
502; ii. 1,87-94, 291,
98
i.
Sketa,
(S. wind), ii.
i.
Skesmu,
Sket,
51
ii.
Set,
i.
i.
i. 468
arms r:
and
110
Skrew mouse,
i.
Skeskkentet,
7
i.
Skoulder of Osiris,
Skoulders
38,
i.
Skes-en-mek,
Skesu-Heru,
Skenat-pet-utkeset-neter,
Skent
Skiskanim,
Ea,
300
Skeps = Tkotk,
Skepu, i. 250
Skeput, ii. 359
Skerem, ii. 342
Ske-Sasa, i, 35
Skesskes,
i.
Skema, ii. 322
Skemat-kku, i. 244
Skemertki, i. 246
Skemsu Heru, i.
158
Skep,
291
ka of
ii.
Skes-kkentet,
47
Skef-beti, ii. 293
Skefit, ii. 342
Ske-en-Sasa,
ii.
Skeps,
246
Skeskemu, ii. 34
483
97
ben-Lakisk,
Skiin'on
276
Skesera,
Skas-ketep,
Skat
ii.
Skesat-inaket-neb-s,
Skareskareskapuneterarika,
191, 343;
i.
320
Skeps,
342
ii.
Skepi,
i,
281
ii. 306
ii. 306
Sisesme,
Sisro,
Sistrum, tke,
Sit, ii.
Skull
421
i.
304
= goose,
i.
109
Sky, four pillars
of, i.
Sky Motker,
106
ii.
157
Sky, of day and nigkt,
i.
156
Slatin Paska, quoted
i.
17
Sma, i. 110, 453
Sma, a king, i. 31
Sma-Bekutet, ii. 31, 35
Sma-ta, i. 347
INDEX
Sma-ur,
82
i.
Souoni,
247
Smaiu, ii. 247
Smam, ii, 340
Sniamti, ii. 340
Smai,
Smaru-ur,
Spear
i.
i.
Socharis,
i.
6
ii.
ii.
110,
Soul,
i.
280
354
ii.
i.
348
Souls of Annu,
ii.
86,
106
Soul One,
i.
Soul (gods),
64
ii.
Soul of Shu,
i.
164
;
ii.
65
ii.
Souls of East,
i.
i,
9
ff.
ii.
Standards
of
boats,
i.
Star gods,
200
Star-room, i. 331
Steering pole, i. 109
i.
i.
i.
i.
198
god
the
i.
448
on,
ii.
Sun-Egg, ii. 95
Sunnu, ii. 51
Sunrise, Mountain
79, 107, 156
of,
ii.
;
i.
351,
Mountain of
Sunset,
Sunth,
Sut,
i.
82
i.
339
ii.
Sutekh,
250, 278
ii.
Sutekh
283
gods,
Suten-henen,
ii.
Suten-taui,
Suti,
the,
i.
ii.
353, 365;
58, 93, 148, 155
i.
511
i.
497, 504
;
ii.
26,
347,
i.
96,
350,
444;
351,
373
Swallow, the,
ii.
Sycamore,
107
Syria,
ii.
276
god of,
i.
ii.
352,
;
ii.
12, 22,
83
i. 198
influence
on EgypSyrian
tian religion, i. 334
;
Syrians,
20
Strabo,
208
331
of, i.
Sycamore tree of Hathor
and Nut, ii. 103
Syene, ii. 51, 365
Story of the Shipwreck,
116
351
Souls of the Tuat,
312
ii.
117
ii.
264
Solstice, ii.
241-254
Steps,
107
Soul, the Hidden,
217
290
351, 352
116
Stele of Canopus,
342
i.
i.
305
Square of Rhea, ii. 253
Sro, ii. 306
Stabl al-Antar, i. 517
Staff of Hathor, i. 436
Staircase, the god on, i.
191
Stepiu,
95
ii.
i.
352, 356
10
Star-bearers,
Soul of Seb,
Nile,
22
a name of Ra,
Soul of Ra,
the
106
ii.
the
i.
484
339
Sun, fountain
121
of
ii.
13
i.
21,
ii.
Summer
Horus,
of
Sptkhne,
308
Soubaibai Appaap,
Souchos,
i.
Spirits, universal,
249
Sukati,
Sumer,
ff.
Spirits, the 4,601,200,
488, 514, 517,
Sothis,
222
Spirit
58, 435, 436,
i.
i.
348
i.
Sphinxes,
Spirits of Pe,
= Maati
361
ii.
Sphinx-god,
four, ii.
281
i.
Solomon of Al-Basra,
Solon, i. 332
Sons of God, i. 32
Sosibius, ii. 199
Soteles, ii. 199
Sothis,
i.
14,
i.
17
Sulla,
Spirits
178
i.
22, 145
Suez Canal,
194
110
i.
62
212,
i.
99
i.
i.
Sudani men,
at G-izeh,
Sphinx, the,
Soles of the feet
boat,
ii.
;
Sphinx, hawk-headed,
117
ii.
Sokkabrikher,
471, 472
i.
69
36
ii.
Sudan,
316
ii.
Osiris,
Sudan, the Eastern,
Sphinx
Soane, Sir John,
Stream of
214
Succoth,
432,
i.
517
Sphinx,
82
Snake-god,
Khent - maati
of
i. 85
Speos Artemidos,
16
i.
Strassmaier, Dr.,
288
i.
described,
;
ii.
Snake,
101
i.
Space, primeval,
340
Smetu, ii. 340
Smour, i. 281
Smy, ii. 246
Smetti,
353,355, 370; quoted,
i. 62
281
i.
Southern Wall,
504 ii. 95
Smat, ii. 306
Smen, 357
Smen-Maat, i. 513
Srnermut, i. 468
Smentet,
281
i,
Souphen,
ii.
425
ii.
23
Syrians, their system ol
angels,
i.
6
ff.
;
INDEX
426
Ta,
Ta-apt,
Taat,
Tatau,
241
i.
Ta-ahet,
22
29
ii.
213
Ta-at-Nehepet,
ii.
97
i.
Abtu,
amu
153
ii.
Ta-hetchet,
261
ii.
Ta-het-pa-Aten,
83, 432
i.
Ta-kehset,
Ta-kens,
513
343
i.
ii.
;
401, 477
;
ii.
51
Ta-khent,
17
ii.
Ta-kensetet,
519
133
Two
96
401
Tamai al-Amdid,
Tamarisk
ii.
tree, ii.
Ta-mes-tchetta,
64
189
i.
437;
ii. 26
Tamt, i. 339
192
i.
Ta-neter,
289
ii.
Tchart,
100, 473, 474,
482, 484
Tape,
i.
name given
Ta-sent,
i.
419
Tarshishim,
Tartarus,
70
242
i.
ka
Tchefau,
Pyramids,
Ta-ret,
281
ii.
343
100
65
i. 431,468
Ta-she (Fayyum), i. 98
Ta-sent-nefert,
Ta-Shetet,
ii.
Taste, god
of,
Tchefet,
Tcheft
7
i.
ii.
ii.
;
to
14
357
ii. 299
ii.
ii.
i.
ii.
216
62
ii.
Tchent,
of Ea,
344
Tchenteru,
Tchenti,
i.
ii.
263
ii.
25,
i.
83
22
i.
Khepera,
i.
city
206
i. 176
Teb-hra-keha-at, ii. 344
of, ii.
Teb-her-kehaat,
83
i.
244
Tebat, i. 241
f ebati, i. 343
i.
Tebut,
Teeth
;
i.
i.
ii.
i.
317
238
473
97
= Souls
of
Annu,
109
Tefen,
317
the
312
i.
96
Teb,
i.
83, 487
;
ii.
92,
206, 207
Tefer-Tem,
83
83
347
i.
ii.
252
i.
f eb,
i.
Tchemtch-hat,
Tchen,
Tchestcheset,
Tebt (Tanis)
216
name
ii.
49, 138;
i.
34
Tebat-neteru-s,
344
Tehehes,
344
419
344, 363
ii.
Teba,
of Ea,
(Isis), ii.
Tcheftchef,
ii.
;
23,
i.
Tcheser-tep-f,
Teba,
300
520
Tarabil, a
Tcha-Tuat,
168
i.
origin of men,
69,
ii.
Tchefa,
3
ii.
i.
96
i.
Tchesert,
Tcheser-tep,
Tears of
492
i.
Tcharu,
301,
ii.
184
Tchetemet, i. 479
Tchetut, ii. 213
482, 484, 515
i.
196
i.
302
Tchetbi,
100
ii.
52, 53,
ii.
Tcheser-shetat,
Tchet-s,
289
Tav0e, i, 289
Tawfan, ii. 247
Tchabu, ii. 45
Tchafi, ii. 299
Tchar,
i.
Tanites,
359
i.
177
i.
Tchenttchenter,
30, 193, 269,
Tchapuna,
i.
(city), ii.
Tchesef,
ii.
ii.
Tchalu,
Ta-neserser,
Tanis,
90
401
ii.
285,
Ta'ut,
i.
343
ii.
i.
241
27
Tchertet, ii. 24
Tcherutet, i. 433
Tcheruu, ii. 344
Tcher-khu,
Tcheserit,
ii.
of,
54
89, 131, 132,
i.
triad
;
Tcheser (king),
425
Tattu (Mendes), ii. 157
Tatuba, i. 208, 210
Ta-urt,
Brothers,
238
508
i, 508
i.
103, 104, 410,
i.
Ta-ur,
i.
19
Talmis,
of, i.
;
the
;
66
i.
Tauith,
i.
ii.
Tale of the
Tar,
Tattu,
347
230
i.
133,351,508;
Ta-khent (nome),
i.
Tattam,
Ta-tunen,
Ta-kenset,
ii.
;
99
i.
113
Tchert
339,
i.
(serpent),
Ta-thunenet,
255
ii.
i.
507
i.
83, 432, 454
i.
Ta-thunen,
343
Taiti, ii.
i.
Four forms
184
ii.
Ta-her-sta-nef,
Tait,
Tatet,
Ta-thenen,
Meskhenu
ftu
149, 410
154, 155, 156
Ta-en-tarert,
Ta
Tcheqfi,
ff.
i.
Ta-tchesertet,
497
i.
121
ii.
Ta-tchesert,
ii,
Tefnet,
Tefnut,
i.
i.
115
514
;
ii.
92
i. 58,
83, 305,
310, 341, 463, 515;
,
'
INDEX
87-94, 317,
66,
ii. 1,
343
Aat of, ii. 93
Tefnut, House of, ii. 93
Tefnut, origin
116
of, i.
Tefnut - Nebuut - Sekhet Net,
357
ii.
Tefnut-Seb-Nut,
i.
Tehut (nome),
100
Tehuti,
i.
240
83, 113
i.
26, 289, 302,
;
ii.
343
Tehuti, derivation
of, i.
Tehuti-Hapi, ii. 343
Tehuti -khenti-Tuat,
i.
226
i. 437
Tekaharesapusaremkaka-
Teka,
remet,
519
i.
186
343
Tekemi, i. 186
Teken-en-Ka, ii. 322
Tekh, i. 516
Tekh-heb, ii. 292
Tekhi, ii. 292
Teka-hra,
Tekem,
i.
ii.
Tekhni,
i.
Teleute,
ii.
al -
370
Maskhutah,
i.
ii.
23,
Telmes,
i.
i.
288
ii.
33, 46, 83, 92,
180, 182,
330;
353
ii.
184,
203,
25, 34, 66,
1,
87, 98, 115, 210, 244,
289, 317
Eye
Tern
=
Osiris,
ii.
Tentyrites,
340,
471, 489;
8, 18,
157, 343
Temu
-
Bull
Temu
of
ii.
ff.
-
khuti -
his
Khe-
353
i.
i.
99
i. 417
Temu-Khepera, ii. 11
Ten (king), i. 506
fen (nome), i. 31, 97
Tena, ii. 344
Tena
Tena
basket,
i.
84
343
ii.
Tenen,
508
i.
232
232
Tenpu, ii. 344
Teni,
Tenith,
354
ii.
i.
i.
5
ii.
343
Tenemit,
183
Tem-Asar,
i.
ii.
Festival,
i.
246
Tep,
96
i.
88, 454
i.
ii.
;
56,
117
i. 98, 432, 433
Tepa-kenmut, ii. 304
Tep-ahet,
305
306
Tepa-khentet,
Tepa-semt,
Tepan,
ii.
ii.
222
i.
513
230
Tepi, i. 194, 242
f ep-nef, i. 515
Tepthera, i. 246
Tep-tu-f, ii. 263
Tepu, i. 211, 410
Tepui, i. 252
Ter, i. 224
Termes, ii. 288
Tepeh-tchat,
i.
Tephet-shetat,
i.
Terrifier, the
Great,
ii.
119
Tes-aha-Ta-thenen,
240
i.
'
Tes - am - mit - em-sheta- f,
i. 242
i. 241
244
Tesert-baiu, i. 203
Tesher, ii. 344
Tes-ermen-ta,
of Succoth,
Tern ka khat paut aat,
ii.
4,
363
i.
H eru
Tenanu,
139
212, 521
i.
83
i.
450
Tem-Khepera, i. 332
Teni-Khepera-Shu, i. 238
Tem-kheprer, i, 83
Tem-Ka, i. 92, 109
Tem-sep, i. 419 ii. 343
Tem-Thoth, i. 412
Temau, i. 246
Temretut, i. 493
Temt, ii. 7
Temt, counterpart of Tern,
i. 446
Temt (Hathor), i. 431
Temt-hatu, i. 343
Terutemtch, ii. 317
f emtet, i. 241
Temtith, i. 232
Temtu, i. 244
Temu, i. 88, 107, 254,
i.
Tenait,
305
Tern, or Teniu, i. 349
of, i.
200
i.
Tenten,
Temu-Heru-khuti,
72
Tent,
Tent-baiu,
Tentit-uhes-qet - khat-ab,
pera,
Tell el-Kebir,
Tern,
338,
Tern Horus, i. 351
Tem-Iusaaset-Nefer-Tem
mother,
187, 256
353
Tern,
352
354
352*,
Temu =
el-'Amarna,
i.
;
402
Tell
i.
Tem-Heru-khuti,
Tefnut,
Tell
Tern-Harmachis,
427
f esert-ant,
Tesher-maati,
129
ii.
Tesher-maati - ammi-hetAnes,
i.
Teshtesh,
128
i.
494
343
ii.
Tes-khaibit-tuatiu,
i.
'
241
Tes-khem-baiu,
Tes-khu,
Testes,
i.
240
i.
241, 259
Lake
of,
i.
335,
339
Tes-Ra-kheiti-f,
i.
Tes-sekkem-aru,
i.
241
241
;
INDEX
428
Tes-sept-nestu,
Tes
-
sheta
neteru,
i.
Thenenet
(Isis), ii.
Thenit,
97
=
i,
478
i.
ii.
Osiris,
Tet, the,
ii,
of, ii,
Thenti,
i.
ii.
i,
Tettu,
ii,
37
217
524
121 ff.
Tettu (Mendes),
ii. 116
332
Thanasa, ii. 344
Thanasa-Thanasa, ii. 21
Thapu-Arenuta, ii. 283
Tharnakhakhan, i. 280
That (Isis), ii. 213
Thales,
i,
Thebes,
523
31, 431, 492,
i.
ii.
;
3, 12,
100 gates,
Delta,
ii.
1
i.
31
21
;
triad
;
114
Theb-ka (uome),
of
of the
;
of,
Theb-neter,
Thebti,
i.
Theket,
i.
100
100
i.
488
Thehennu, ii. 25
99
Thekshare - Anien - Eerethi, ii. 20
Themaru, i. 259
Themath, i. 248
Themat-hert,
304
305
ii.
Themat-khent,
Themehu, i. 304
Themes - en - khentet,
Thenemi,
344
i.
i.
345
;
ii,
320
ii.
419, 445
ii.
351
ii.
;
ii.
;
angels
as
Heliopolis,
408 Books
414, 415 in the
judgment, ii. 145 on
angel,
i.
;
of, i.
;
his staircase,
i.
211
the intelligence of God,
i. 150
Thoth and Osiris, i. 410
Thoth Horus, i. 413
Thoth Trismegistos, i.
401
Thothmes I., ii. 285
Thothmes III., i. 142;
ii. 23, 278
Thothmes IV., i. 471,
472 ii. 69
Thrissa fish, ii. 382
Throne of iron, i. 58
Thrones (angels),
Thuau, ii. 69
Thi, Queen,
Thueris,
;
ii. 69, 70
Thigh in heaven, i. 35
Thigh of Set, ii. 250
Thigh, the, ii. 249
Thighs
Nit and Ser-
=
qet,
110
i.
This,
i.
i.
Thmoui, ii. 66
Thmuis, ii. 22, 51, 64,
354
Thobarrabau, i. 280
Thomas, St., i. 280
Thompson, Mr. E. Campbell, i. 359; ii. 282,
316
Thosolk, ii. 308
9,
20, 34, 36,
100, 113,
190, 196, 324, 336,
369, 400 ff., 421,
427, 477, 482, 516;
ii.
33,
140,
85, 125, 129,
156,
;
ii.
Thuket,
204, 210,
6
i.
193
353
Thunder, i. 414
i.
Thuthu, wife of Ani,
143
Tiamat,
96
431
i.
of,
recording-
;
317
37, 95, 98,
05
Then-aru,
257
119
ii.
492
Thernops, i. 280
Theropsin, i. 280
Thes-Hertu (nome), i, 96
Thes-hrau, i. 246
Thest-ur, ii, 344
Thesu, i. 246
Theta-enen, ii. 317
Thet amulet, ii. 215
Thetet, i. 486
ii. 206,
207
Thethu, i. 23
Thoth,
ii.
213
216
ii.
i.
Thinites,
i.
i.
344 ;
;
116
Therer,
432
Tetteta,
i.
Theogony of
daughter of Ea,
Tethys,
i.
Theodosius,
410
22, 32, 33,
i.
Tetet,
i.
330
139
131
i.
i.
Then-neteru,
129
ii.
Tet, the double,
Teta,
241
244;
211,
240
ka of Ea,
Tet, pillar
523
431
i.
i.
Tet (Edfu),
Tet
Thenen,
Thenenet,
Tes-sma-kekui,
f et,
241
i,
em - thehen-
-
ii.
18, 277-279,
i.
288, 291;
caught in a
Tiele, Prof.,
ii.
net,
i.
314;
407
i.
136, 137,
138
Tigris,
Tim,
277
289
i.
ii.
Time, primeval,
Timotheus,
i.
288
217 the
Interpreter, ii. 199
Tithorea, ii. 218, 219
To-day, ii. 99, 123
Tom, ii. 304
Tombs
ii.
;
of the Kings,
i.
178
Tongue
i.
= steering
pole,
109
incantation
Toothache,
against,
i.
360
;
;
INDEX
Topheth,
i.
Tortoise,
i,
Totems,
i.
273
254
27
Tunep,
ii.
;
376
Tu-qat,
ii.
124, 125
Sudan,
Triangle, the,
i.
Uast,
city,
97
Turrupa,
i.
24
i.
of,
326
i.
27,
28
376
8,
i.
419
ii.
ii.
;
83,
12
343
434
of, i.
148
i.
63
29
i.
124, 125, 354, 361;
names of, ii. 246
96
ii.
=
Tuamutef, son of Horus,
491, 492
Tua-mut-f, ii. 184
Tuat,
ii.
158, 510, 511
i.
14, 51, 77, 97, 105,
131
divisions
;
176
ff.
paut
;
of,
of, i.
i.
91
Tuat, the Book of that
which
'
171
described,
'
i.
259
Tuati, a god,
Tuau
=
ii.
;
i.
To-day,
ii.
Tun-abui,
ii.
322
213
ka
Ka,
Uatch-Maati,
ii.
419
ii.
47
Lake
Uatchti goddesses,
ii. 8,
11
Uauaa,
i.
Uauat,
i.
326
Uaipu, ii. 327
khet,
475;
327
31
i.
ii.
ii.
114
;
nome
328
i.
ii.
149, 427,
114, 138, 145;
to, i.
;
ii.
Un-nefer
153
154
(Osiris),
i.
490
Un-nefer, son of Nut,
ii.
154
ii.
344
327
Un-nefer-Heru-khuti,
Unas,
25
ii.
98, 426
hymn
502
183
Uash-ba,
320
327
Un-nefer,
121
ii.
494;
i.
Un-hat,
149
Ua seqeb em HetBenben,
ii.
ii.
;
23
i.
of, i.
Uart-neter-semsu,
ii.
161
477
345
i.
(god),
Uash,
327
;
ii.
60
of, ii.
ii.
i.
ii.
327
Uatch-ura,
Un
(nome),
i.
Uatch-Nesert,
Ui,
Uas
of
Uatch-nes,
80
i.
361
Tu-f (nome), i. 98
Tu-menkh-rerek, ii. 344i
(Isis) ii.
513
Uakh, i. 168
Uamemti, i. 198, 419;
ii. 327
99,
292,
ii.
Uatch,
i.
ii.
97
Uatchit
i.
Uart,
24;
i.
Uahu,
festival, ii.
343
i.
440
i.
327
Uafet,
Uak
317
Uatchet-Isis,
Ufa,
i.
242
Tuati,
98
i.
ff.
Tuatet-niaket-neb-s,
327
ii.
i.
Uai,
174 ff.
is in, i.
Tuat, the,
(nome),
ii.
Uben-An, i. 345
Ubes-hra-per-em-khet-
ii.
Uab
;
48, 71, 104, 289
Uben,
327
Ua-ab, i. 180
Uaau, i. 176;
Ua,
i.
479, 483
ff.,
93,
431, 432,
300
Typho, ii. 187, 189, 192,
200
Typhon, i. 422; ii. 92,
Tzetzes,
97
i.
24, 92,
i.
Uatchit,
Tybi,
97
Uatchet (nome),
326, 463, 464
i.
Tylor, Prof. E. B.,
Tua-Heru, i. 248, 254
Tua-khu, i. 248
Tuamu, ii. 316
Tuamutef, i. 83, 198,
456; ii. 129, 145, 344
East, i. 158
Tuamutef
Uatchet,
441
ii.
;
Tushratta, ii. 279
Tut-ankh-Amen, ii.
Tutu,
523
;
i.
100, 329,
Twin-gods,
452
i.
492
Uast (nome),
Tu-ui, Hathor
ff.
252
ii.
Tribal ancestors,
i.
Uast,
178
Turtle,
Tutu-f,
114
i.
Trocho'ides,
the
in
17
i.
Triad, the,
Trolls,
357
i.
310
ii.
113
ii.
i.
84
worship
Uasri,
ii.
107
ii.
Tree-trunk of Osiris,
Tree
344
ii.
;
Turquoise, sycamores
19
i.
Uash-neter,
176
i.
Tu-qa-aat,
i.
Trees, talking,
23
ii.
Tun-pehti,
Tuphium,
280
Touch, god of, ii. 296
Tpebiou, ii. 307
Tpekhonti, ii. 305
Tpekhu, ii. 307
Tree gods, i. 116
Toua,
429
i.
22, 23, 32,-33
8,
32, 33, 34,~43
hunts,
kills,
;
and eats
;
INDEX
430
gods,
i.
Ladder,
34
ff,
ii.
242
on the
;
Urshiu, a god,
Utennu
347
i.
Urshiu, the Watchers,
i.
105,
347
Paut of, i.
Unen-nefer, ii. 328
Unnu, i. 405; ii. 107
251; city of, i. 426;
Urshu
Urshu
of Pe,
Urt,
80, 101, 230, 456
ii. 139
Underworld, the,
170
ff.
ii.
91
;
the Hare-god,
ii.
371
Unnu-Meht, i. 88
Unnu-Eesu, i. 88
Unnut, ii. 327 goddess,
city, ii. 371 ;
ii. 371
;
;
counterpart of Thoth,
i.
Unnut-netchtet,
Unpepet
ii. 327
-
ent -
Het -
200
Heru,
161
i.
Unt (Xth
Unti,
i.
Aat),
i.
178
154, 328
ii.
326
114
Unti, star-god, i. 198
Unti (Apep),
Unti (god),
i.
ii.
Uraeus, early worship
i.
of,
328
ii.
316
ii. 328
Ur-heket, ii. 292
Ur-gu-la,
ii.
Ur-hekau,
Ur-mah,
Urt-hekau,
ii.
316
ii.
Urt-sekhemus,
Us, a nome,
31
i.
i.
80
;
i.
ii.
197
458
Ur-tenten, i. 480
Ur-Uatchti, i. 483
Ureret Crown, ii. 154
Urit, i. 401
Urshiu, ii. 320
Ur-sun,
i.
246
i.
Utu-rekhit,
145, 419
i.
328
Uu, ii. 291
ii.
i.
ii.
i.
101
328
i.
413
;
413
official,
458
Utchat, seat of, ii. 155
Utchat - sekhet - ur t-hent-
519
Utchatet, i. 436
Utchati, i. 160
Utch-re, ii. 263
Utennu, ii. 268
neteru,
Utemm
i.
beings,
i.
i.
160
135
224;
i.
97,
ii.
100, 218, 253, 303
Usekh-nemt,
Utchat-Heru, the
ii.
i.
Ur-sheps-f,
113
328
ii. 328
Usekht-Maati, ii. 128
Usekht-neinniat, i. 419
User, ii. 113
User-ab, ii. 328
User-ba, ii. 328
Userkaf, i. 329, 330
Usert, i. 80 ii. 85, 328
Usert (Isis), ii. 213, 216
Usert-heqet, i. 432
Usertsen I., i. 330
Usit, i. 248
Usoos, ii. 281
Usr-Ea, ii. 113
Usr, ka of Ea, ii. 300
Ustha, ii. 305
Usekk-hra,
of Ea,
351
208
Ur-pehui, ii. 328
Ur-mer,
Ur-nes,
Utu,
322
ii.
80
i.
Venus,
(Osiris), ii.
Utchat of Thoth,
328
Uthes,
Veda,
ii.
Ur-mertu-s-tesker- sheni,
ii.
216
116
i.
Urti goddesses,
Utcha-ba-f,
ii,
346
ii.
80, 456;
i.
Utcha-re,
ii.
Ur-maat-s,
84
328
Ill, 256, 362
328
328
Ur-inaau, ii, 73
Ur-maat,
i.
432
i.
i.'
84
83,
i.
60,
ii.
Utet-tef-f,
;
24
Ur-at,
Nekhen,
of
Urt-Apset,
Us-ar
426
Unt,
i.
Urt-ab,
Uteti,
84
i.
gods,
Utet-heh,
Vespasian,
Vesta,
ii.
217
ii,
253
Vine of heaven, i. 165
Vine speaks, i. 19
Virey, quoted,
278
ii.
Mary and
Virgin
Isis, ii.
220, 221
Vulcan,
i.
501
Vulture, early worship
i.
of,
24
Vulture, the,
372
ii.
Wadi er-Eababi, i. 373
Wadi Hammamat, i. 485
Wadi Sabu'a, ii. 22
Wall of
Hell,
i.
Walls, a
name
phis,
514
Wasps
i.
171
of
Mem-
(evil spirits),
i.
15
Watchers of Pe
Nekhen, i. 161
Water, i. 288
Water gods, i. 116
Weighing of words,
i.
West, horn
i.
205;
i.
179;
of,
Mountain
of,
Souls
107
of, i.
;
and
36
Spirits
of, ii. 356
Westcar Papyrus, i. 329
Wheat of Horus, ii. 118
INDEX
White Crown,
ii. 8,
i.
39, 53;
26, 130, 151
White Nekhen, i. 439
White Wall, i. 125,514;
ii.
Words, weighing of,
408
World-body, ii. 299
World-Soul, ii. 299
Worm
148
Wiedemann, ii. 97, 285
Wilbour, Mr. C, ii. 52
Wind-gods, i. 202; ii.
295, 296
Wine of the gods, i. 58
Wings
of angels,
i.
Winter
Solstice,
ii.
5
264
Xarmarokh,
i.
Yahweh,
Word-soul,
i.
i,
340
13
i.
99, 432
Words
of power,
i.
ii.
276
289
99,
ii.
Zagoure,
i.
501
266
;
ii.
Zenei,
i.
ii.
281
280
281
i.
Zenodotus,
i.
Zibanitum,
ii.
289
316
Zodiac of Dendera,
22
96
i.
123
i.
Zabara, Mount,
Worm, the, i. 202
Workshop of Ptah,
Xois,
Yannai,
Ya'uth,
Yesterday,
of Babylonia,
Xoites,
ii.
i.
359
366
Women in Egyptian
heaven, i. 166
Wolf, the,
431
ii.
312
Zodiac, origin
of, ii.
312-
314
Zodiac,
278
;
ii.
PRINTED Bf GILBERT AND RIV1NG10N, LTD.,
137,
i.
74
SI'.
141,
Signs
tian, ii.
of,
Egyp-
315
Zorokothora,
i.
JOIN'S HOUSE, CLERKEX WELL, LONDON,
280
E.C.
BL2441.B927V.2
The gods of the Egyptians;
or,
Studies
Library
Princeton Theological Semmary-Speer
1
1012 00034 3618