GODS OF the: EGYPTIANS


vme Ji* '«’ oxf^zBsrici' a ?i' i> im

C.'. feE J!4r VITK K.cr.


THE


GODS OF THE EGYPTIANS

OR

STUDIES IN

EGYPTIAN MYTHOLOGY


in'

E. A. WALLIS BUDGE, M.A., Litt.D., D.Litt., D.Lit.

KEEPER OF THE EGYPTIAN A*VD ASSYRIAN ANTIQUITIES
IN THE BRITISH MUSEUM


WITH 98 COLOURED PLilTES
AND 131 ILLUSTRATIONS IN THE TEXT


METHUEN & CO.

36 ESSEX STREET W.C.
LONDON
1904


cr:>


CONTENTS


CHAP. - r Art JO

I. Amen, and Amen-Ba, and the Tbiad of Thebes . . . 1

II. Hapi, the God op the Nile 42

III. The Triad of Elephantine 49

IV. Aten, the God and Disk of the Sun 68

V. The Great Company op the Gods of Heliopolis ... 85

VI. Osiris 113

VII. Hymns to Osiris 148

VIII. Hymns to Osiris from the “ Book op the Dead ” 153

IX. Hymn to Osiris, — Hieroolyphic text with interlinear

TB.\NSLITE RATION AND TRANSLATION . . . . 162

X. The Names of Osiris 176

XI. Plutarch’s Mythological History of Isis .and Osiris . 186

XI I . Asar-Hapi or Sera pis 195

XIII. Isis 202

XIV. The Sorrows op Isis 222

XV. Set and Nbphthys 241

XVI. Anpu or Anubis 261

XVII. CiPPi op Horus 267

XVIIl, Foreign Gods 275

XIX. Miscellaneous Gods : —

1. Gods op the Cubij,,- • 291

2. Gods op the Days of the Months . . , . 292

3. Gods ok the Months 292

4. Gods of the £pAaoMBN.AL Days 293

5. Gods of the Hours of the Day ..... 294


VI


CONTENTS


Miscellaneoub Gone ( continued ) : —

CHAP, Pi**

6. Gods of the JHodrs op the Night .... 294

7. Gods who watch behind Osibis-Sbkapis . 295

8. Gods of the Winds ....... 295

9. Gods of the Senses ....... 296

10. The Sodl-God 299

11. Gods and Goddesses op the Twelve Hours op the

Night 300

12. Gods and Goddesses op the Twelve Hours op the

D.ay 302

13. Gods op the Planets 302

14. The Dekans and their Gods 304

15. Star-Gods behind Sothis and Obion .... 310

16. Stab-Gods op the Southern and Northern Heavens 312

17. The Zodiac 312

18. Gods in the Tomb of Seti 1 317

19. Gods op the Days of the Month .... 320

20. Gods in the Theban Recension of the " Book op

Dead ” 323

XX. Sacred Animals and Birds, etc 345

Index 385


LIST OF COLOURED PLATES


1 .

2 .

3.

4 .

5.

6 .

7 .

8.
9 .

10 .

11 .

12 .


13.

14.

15.

16.

17 .

18 .

19.

20 .


21 .

22 .

23.

24.

25.

26.

27.

28.

29.

30.

31.

32.

33.

34.


Amen-Ea, king of the gods

TO FACE FACE

Frontispiece

The goddess Apit

2

The god Amsu, or Min ......

8

Menthu, lord of Thebes ......

. 24

The goddess Mut . . ....

. 28

Ta-urt (Thoueris)

30

Khonsu in Thebes, Nefer-hetep

34

The dual god Khensu standing upon crocodiles .

. 36

Nefer-hetep

38

The Nile-god Hfipi

42

Khnomu fashioning a man upon a potter's table

50

The goddess Sati

. . . 54 ^

The goddess Anqet .......

56

Heru-siio/it, lord of Suteu-hencn ....

. 58

The goddess Anit

60

Ba-ncb-Tatau, the Eam-god of Mendes

64

The god Shu .

. 88

The goddess Tefnut

. 90

Seb, the Erpa of the gods

94

The god Shu raising up Nut from Seb, and the Boats

of the Sun

sailing over the body of Nut ....

. 96

The Lion-gods of Yesterday and To-day .

. 98

Nut, the mother of the gods . . \

. 102

Nut holding a table on which stands Harpocrates

. 104

Nut pouring out water from the sycamore tree .

. 106

Osiris-Unnefer . , . , . . .

. 114

The Sekhet-hotepu, or Elysian Fields

. 120

Osiris and Isis in a shrine

. 130

Anubis ministering to Osiris on his bier

. 132

Ptah-Seker-Aus^

. 136 '

Seti I. addressing Osiris Khent-Amenti

. 138

The goddess Meskhenet ......

. 142

The Judgment Scene (five-fold plate)

. 144

The goddess Isis . , .

. 202

Isis and Ptah-Seker-Ausar

. 206


viii COLOURED PLACES

4 TO FACU PAGIF

35. Isid in the Papyrus Swamps suckling Horus . 208

36. Mersekcrt suckling Horus . . " 210'

37. Isis-Sept 212

38. The goddess Bennut 214

39. The goddess Menqet 220

40. The dual-god Horus-Sot ......... 242

41. Set and Horus pouring out “ Life ** over Seti I. .... 248

42. The goddess Nephthys . 254

43. . Anubis, god of the dead 262

44. The deceased making offerings to Anubis ...... 204

45. The god Bes 286

46. Sebek-Efi ............ 354

47. The god An-Heru 357

48. The goddess Urt-^ekau ......... 362

49. The goddess Serqet ..... ... 377


LIST OF ILLUSTRATIONS


PAGE

1. Ilorus and Hokau presenting Amen-hetep III. to Amen-Ea 4

2. Anicn-Rit, with his attributes . 7

3. Heru-sa-atef making offerings to Amen-Ra and his ram , .17

4. Menthu giving life to Ptolemy Alexander ..... 24

5. Apet 29

6. The Beams of Aten illumining the names of Khu-en-Aten and iiis

family 70

7. Amen-hetep IV. and his wife adoring Aten ..... 73

8. Amen-hetep IV. seated on his throne beneath the Disk ... 74

9. Amen-hetep IV. and his wife and daughter . .77

10. Seb and Nut ........... 98

11. Shu supporting the boat of the Sun beneath the sky-goddess Nut 99

12. Nut giving birth to the Sun ' . 101

13. Nut 103

14. Seb and Nut ...... . ... 104

15-31. The Resurrection of Osiris ....... 132-138

32. Osiris on his funeral bed ......... 152

33. Soj)ulchral stole ; the deceased adoring Osiris, Serapis, <fcc. 196

34. Serapis ............ 198

35. Reniiut, lady of Aat ...... ... 215

36. The Seven Stars of the Great Bear . \ . 249

37-40. Gods from the Metternich Stele . .... 268-273

41. Qetcsb, Min, and Anthiit ........ 276

12. An that .......... 277

43. ‘Ashtoretli .... ... 279

14. Qetesh ... ....... 280

45. Reshpu .... ....... 282

46. Bes playing a harp .......... 284

47. Head of Bes 285

•18. Gods of the Winds ..... 295, 296

49. The gods of the Senses ........ 297

50. The gods of the Planets 303

51-87. The Dekans 301-308

88. The Boat of Osiris, the oldest company of the gods, 6cc. .311

89. The Star-gods near the North Pole 313

90. The Signs of the Zodiac 315

91. Portraits of seventy-four gods from the tomb of Seti I. 318, 319

92. The gods of the fourteen days of the waxing moon .321

93. The gods of the fourteen days of the waning moon .... 321


THE

GODS OP THE EGYPTIANS


CHAPTER I


AMEN AND AMEN-RA, KING OF THE

I AAAAAA O I

GODS, AND THE TRIAD OF THEBES

A mong the gods who were known to the Egyptians in
very early times were Amen and his consort Ament,

(j ^ ''•v'iA/va j and their names are found in the Pyramid

Texts, e.g., Unas, line 558, where they are mentioned immediately
after the pair of gods NAu and Nen, Aa/WNA

and in connexion with the twin Lion-gods Shu and Tefnut, who
are described as the two gods who made their own bodies,* and
with the goddess Temt, the female counterpart of Tern. It is
evident that even in the remote period of the Vth Dynasty Amen
and Ament were numbered among the primeval gods, if not as
gods in chief certainly as subsidiary forms of some of them, and
from the fact that they are mentioned immediately after the
deities of primeval matter, Nau and Nen, who we may consider
to be the equivalents of the watery abyss from which all things
sprang, and immediately before Temt and Shu and Tefnut, it
wotdd seem that the writers or editors of the Pyramid Texts


1 ^ J


AWW.

0 J&6


in — *^PP


5rs-


II


<*2 FORMS OF AMEN

assigned great antiquity to their existence. Of the attributes
ascribed to Amen in the Ancient Empire nothing is known, but,
if we accept the meaning “ hidden” which is usually given to his
name, we must conclude that he was the personification of the
hidden and unknowu creative power which was associated with
the primeval abyss gods in the creation of the world and all that
is in it. The word or root amen || certainly means “ what

is hidden,” “ what is no^.; seen,” “ what capnot be seen,” and the
like, and this fact is proved by scores of examples which may be
collected from texts of all periods. In hymns to Amen we often
read that he is “ hidden to his children,” and “hidden to gods and
men,” and it has been stated that these expressions only refer to
.>Jbhe “ hiding,” i.e., “ setting ” of the sun each evening, and that
they are only to be understood in a physical sense, and to mean
nothing more than the disappearance of the god Amen from the
sight of men at the close of day. Now, not only is the god himself
said to be “ hidden,” but his name also is “ hidden,” and his fonn,
or similitude, is said to be “unkno^vn;” those statements show that
“ hidden” when applied tQ,,Amen, the great god, has reference to
something more than the “ sun Avhich has disappeared below the
horizon,” and that it indicates the god Avho cenuot be seen with
mortal eyes, and who is invisible, as well as inscrutable, to gods as
well as men. In the times approaching the I’tolemaic period the
name Amen appears to have been connected with the root men
j, “to abide, to be permanent;” and one of the attributes
whi<^ were applied to him was that eternal.

/Vmen is represented in five forms ; — 1. As a man, when he
is, seen seated on a throne, and holding in one hand the sceptre,
|, and in the ot|ier the symbol of “life;” in this form he is one
of the nine deities who compose the company of the gods of Amen-
Rii, the pther%ight being Ament, Nu, Nut, Ijlehui, Hehet, Kekui,
Kekel; and Hathor.^ 2. As a man with the head of a frog, whilst
his female counterpart Ament has^^ the head of a uraeus. 3. As a
man with the head of a uraeus, whilst his female counterpart has the
head of a cat. 4. As an ape. 5. As a lion eollchant upon a pedestal.

‘ See Laozoue, op. cit., pi. 12.-*


The Qoooess APIT


AMEN OF THEBES


a

Of the early history of the worship of Amen we know nothing, but
as far as the evidence before us ^oes it appears not to have been
very general, and in fact, the only centre of it of any importance
was the city of Thebes. Under the Xllth Dynasty we find that
a sanctuary and shrine were built in honour of Amen at Thebes
in the northern quarter of the city which was called Apt, 1| ^ ,

later, jj ® 5 froJ^ this word, with the addition of the feminine
article T, the Copts derived their name for the city Tape, TA.ne,
and from it also comes the common name Thebes.” Over Apt
the quarter of the city there presided a goddess also called Apt,

, who was either the personification of it, or a mere local
goddess to whom accident or design had given the same name as
the quarter ; it is, however, most probable that the goddess was
the spirit or personification of the place. In the reliefs on which
she is represented we see her in the form of a woman holding the
sceptre, |, and “life,” in her hands, and wearing upon her
head the disk and horns, which rest upon (2, the hiero-

glyphic which has for its phonetic value Apt, and stands for the
name of the goddess. The disk and the honis prove that the
tutehiry goddess of Thebes was a form of Hathor.

Up to the time of the Xllth Dynasty Amen was a god of no
more than local importance, but as soon as the princes of Thebes
had conquered their rival claimants to the sovereignty of Egypt,
and had succeeded in making their city a new capital of the
couutiy their god Amen became a prominent god in Upper
Egypt, and it was probably under that dynasty that the attempt
was made to assign to him the proud position Avhich was after-
wards claimed for him of “ king of the gods.” His sanctuary at
Karnak was at that time a comparatively small building, which
consisted of a shrine, with a few small chambers grouped about it
and a forecourt with a colonnade on two sides of it, and it remained,
practically, in this form until the rise to power of the kings of the
XVIIIth Dynasty. It is difficult to decide if the sanctuary of
Amen at Thebes tvas a new foundation in that city by the kings
of the Xllth Dynasty, or whether the site had been previously
occupied by a temple to the god ; the probability is that the god


'4


PRIESTS OF AMEN


possessed a temple in 4pl' the earliest times, and that all
that they did was to rebuild Am3n’8 sanctuary. As soon as the
Thebmi princes became kings of Egypt their priests at once began
to declare that their god was not only another form of the great
creative Sun-god who had been worshipped for centuries at Annu,
or Heliopolis, in the North of Egypt, under the names of Ra,
Temu, Ehepera, and ^eru-khuti, but that all the attributes which
were ascribed to them were contained in him, and that he was
greater than they. And as Thebes had become the capital instead


Horns and ^okan presentinii: Amen-bctcp TTT., when a habc, and his doublo, to Amen-Ba,
lord of the thrones of Kgypt, of the jfods.


of Memphis, it followed as a matter of course tliat all the
attributes of all the great gods of Memphis were contained in Amen
also. Thus by these means the priests of Amen succeeded in
making their god, both theologically and politically, the greatest
of the gods in the country.

Owing to the unsettled state of Egypt under the Xlllth and
XIVth Dynasties, and under the rule of the Hyksos, pretensions of
this kind passed unchallenged, especially as they were supported
by arms, and by the end of the XVIIth Dynasty Amen had
attained to an almost unrivalled position among the gods of the


HYMN TO AMEN-RA 5

kind. And when his royal devotees in this dynasty succeeded in
expelling the Hyksos from the Iwd, and their successors the kings
of the XVIIIth Dynasty carried war and conquest into Palestine
and founded Egyptian cities there, the power and glory of Amen
their god, who had enabled them to carry out this difficult work of
successful invasion, became extraordinarily great. His priests
began by asserting his equality with the other great gods of the
old sanctuaries of Heliopolis, Memphis, Herakleopolis, and other
ancient cities, and finally they satisfied, or, at all events, attempted
to do so, all worshippers of every form of the Sun-god Ra by
adding his name to that of Amen, and thus forming a great god
who included within himself all the attributes of the primeval god
Amen and of Ra. The highest conception of Amen-Ra under the
XTXth and XXth Dynasties was that of an invisible creative
power which was the source of all life in heaven, and on the earth,
and in the great deep, and in the Underworld, and which made
itself manifest under the form of Ra. Nearly every attribute of
deity with which we are made familiar by the hymns to Ra was
ascribed to Amen after his union with Ra ; but the priests of Amen
were not content wth claiming that their god Avas one of the greatest
of the deities of Egypt, for they proceeded to declare tliat there was
no other god like him, and that he was the greatest of them all.

The power and might ascribed to Amen-Ra are well described
in hymns which must be quoted in full. The fii’st of these occurs
in the Papyrus of Hu-ncfor (Brit. Mus., No. 9,901, sheet i.), where
it follows immediately after a hymn to Ra ; this papyrus was
written in the reign of Seti I., and it is interesting to observe that
the two gods are addressed separately, and that the hymn to Ra
precedes that to Amen-Ra. The text reads : — “ Homage to thee,
“ 0 Amen-Ra, who dost rest upon Maat ; as thou passest over the
“heavens every face seeth thee. Thou dost wax great as thy
“majesty doth advance, and thy rays [shine] upon all faces.
“ Thou art unknown, and no tongue hath power to declare thy
“similitude; only thoii thyself [canst do this]. Thou art One,
“ even as is he that bringeth the tend basket. Men praise thee in
“ thy name, and they sAvear by thee, for thou art lord over them.

Thou hearest vrith thine ears and thou seest with thine eyes.


6


HYMN TO AMEN-RA


“ Millions of years have gone over the world, and I cannot tell the
‘number of those through which thou hast passed. Thy heart
“hath decreed a day of happiness in thy name of ‘Traveller.’
“Thou dost pass over and dost travel through untold spaces
“ [requiring] millions and hundreds of thousands of years [to pass
“ over] ; thou passest through them in peace, and thou steerest
“ thy way across the watery abyss to the place which thou lovest ;
“ this thou doest in one little moment of time, and then thou dost
“sink down and dost make an end of the hours.” How far the
attributes ascribed to Amen-Ra in this hymn represent those
generally bestowed upon the god in the XIX th Dynasty is
unknown, but the points chiefly dwelt upon are the unity, and the
invisibility, and the long duration of the existence of the god ;
nothing is said about Amen-Rii being self-begotten and self-bom,
or of his great creative powers, or of his defeat of the serpent-fiend
Nak, and it is quite clear that Hu-nefcr drew a sharp distinction
between the attributes of the two gods.

The following hymn,‘ which was probably written under the
XXth or XXTst Dynasty, well illustrates the growth of the power
both of Amen-Ra and of his priests : — “ Praise be to Amen-Ra, the
“ Bull in Annu, the chief of all the gods, the beautiful god, the
“ beloved one, the giver of the life of all warmth to all beautiful
“ cattle.® Homage to thee, 0 Amen-Ra, lord of the thrones of the
“ two lands, the governor of the Apts (i.e., Thebes, north and south),
“ thou Bull of thy mother, who art chief in thy fields, whose steps are
“ long, who art lord of the land of the South, who art lord of the
“ Matchau peoples, and prince of Punt, and king of heaven, and lirst-
“ bom god of earth, and lord of things which exist, and stablisher of
“ creation, yea, stablisher of all creation. Thou art One among the
“ gods by reason of his seasons. Thou art the beautiful BuU of the
“ company of the gods, thou art the chief of all the gods, thou art
“ the lord of Maat, and the father of the gods, and the creator of

' For the hieratic text see Maiaette, Lea Papyrus Sgyptiena du Maaee de
Bt/ulaq, pll. 11-13 ; and a French version of the hymn is g^ven Grebaut, Hyrme
a JMmon-Pa, Paris, 1875. ,

* The vrord nsed here for cattle is menmen, and a play is intended upon it and
the name Jmen, yrho in his character of “ bull of Annu ” was the patron of cattle.


HYMN TO AMEN-RA


7


“ men and women, and the maker of animals, and the lord of
“things which exist, and the {>roducer of the staff of life (i.e.,
“ wheat and barley), and the maker of the herb of the, field which
“ giveth life unto cattle. Thou art the beautiful Sekhem who wast
“ made (i.e., begotten) by Ptah, and the beautiful Child who art
“ beloved. The gods acclaim thee, 0 thou who art the maker of
“ things which are below and of things which are above. Tliou
“ illuminest the two lands, and thou sailest over the sky in peace,
“ 0 king of the South and North, Ka, whose woi’d hath unfailing
“ effect, who art over the two lands, thou mighty one of two-fold
“ strength, thou lord of terror, thou Being above who makest the


Amcn-Ku, with his attributes.


“ earth according to thine own designs. Thy devices are greater
“and more numerous than those of any other god. The gods.
“ rejoice in thy beauties, and they ascribe pi’aise unto thee in the
“ great double house, and at thy risings in (or, from) the double house
“ of flame. The gods love the smell of thee when thou comest from
“ Punt (i.e., the spice land), thou eldest born of the dew, who
“ comest from the land of the Matchau peoples, thou Beautiful
“ Face, who comest from the Divine Land (Neter-ta). The gods
“ tremble at thy feet when they recognize thy majesty as their
“ lord, thou lord who art feared, thou Being of whom awe is great,
“ thou Being whose souls are mighty, who hast possession of


^ HYMN TG AMEN-RA

crowns^ ivho dost make offerings to be abundant, and who dost
“ make divine food (tchefau). •

“ Adorations be to thee, 0 thou creator of the gods, who hast
“ stretched out the heavens and made solid the earth. Thou art
“ the untiring watcher, 0 Amsu-Amen (or Min- Amen), the lord of
“ eternity, and maker of everlastingness, and to thee adorations
“ are paid as the Governor of the Apts. Thou hast two horns
“ which endime, and thine aspects are beautiful, and thou art the

“ lord of the ureret crown ^ , and thy double plumes are

“ lofty, thy tiara is one of beauty, and thy White Crown
“is lofty. The goddess Mehen Uatcheti

“goddesses Nekhebet and Uatchet), are about

“ thy face, and the crowns of the South and North , and the
“ Nemraes crown, and the helmet crown are thy adornments (?) in
“ thy temple. Thy face is beautiful and thou receivest tlie Atef
“ croAvn , and thou art beloved of the South and the North ;

“ thou receivest the cro^vns of the South and the North, and thou
“ receivest the amesu sceptre , and thou art the lord of the
“ makes ^eptre , and of the whip (or flail, } Thou art
“ the beautiful Prince, w'ho risest like the sun with the W^hite
“ Crown, and thou art the lord of radiant light and the creator of
“ brilliant rays. The gods ascribe praises unto thee, and he who
“ loveth thee stretcheth out his two hands to thee. Thy flame inaketh
“ thine enemies to fall, and thine Eye overthroweth the Sehdu fiends,
“ and it driveth its spear through the sky into the serpent-fiend
“ Nak and makcth it to vomit that which it hath swallowed.

“ Homage to thee, O Ra, thou lord of Maat, whose shrine
“ hidden, thou lord of the gods ; thou art Khepera in thy boatj
“ and when thou didst speak the word the gods sprang into being.


* In the text of Un^ (1. 206 f.) we have, ** O Unas, thou hast not departed
‘ as one dead, but as one living thou hast gone to sit upon the throne of Osiris.

' Thy ^ptre dh ^hy hand, and thou givest commands to the living, thy

‘ scejjtrc melees ^ P f ) sceptre ncitbet ^ J ^ 8)

^ thy hands, and thou givest commands to those whose places are hidden.*’


HYMN TO AMEN-RA


9


“Thou art Temu, who didst create beings endowed with reason;
“ thou makest the colour of th6 skin of one race to be different
“ from that of another, but, however many may be the varieties of
“ mankind, it is thou that makest them all to live. Thou hearest
“ the prayer of him that is oppressed, thou art kind of heart unto
“him that calleth upon thee, thou deliverest him that is afraid
“ from him that is violent of heart, and thou judgest between the
“ strong and the weak. Thou art the lord of intelligence, and
“ knowledge is that which proceedeth from thy mouth. The Nile
“ cometh at thy will, and thou art the greatly beloved lord of the
“ palm tree who makest mortals to live. Thou makest every work
“ to proceed, thou Avorkest in the sky, and thou makest to come
“ into being the beauties of the daylight ; the gods rejoice in thy
“ beauties, and their hearts live Avhen they see thee. Hail, Ra,
“ who art adored in the Apts, thou mighty one who risest in the

“shrine: 0 Ani thou lord of the festival of the new

“ moon, who makest the six days’ festival and the festival of the
“ last quarter of the moon. Hail, Prince, life, health, and strength,
“ thou lord of all the gods, whose appeai’ances are in the horizon,
“ thou Govei-nor of the ancestora of Aukert (i.e., the underworld),
“ thy name is hidden from thy children in thy name ‘ Amen.’

“ Hail to thee, (3 thou who art in peace, thou lord of joy of
“ hear*t, thou crowned foim, thou lord of the ureret crown, Avhose
“ plumes ai’e exalted, whose tiara is beautiful, whose White Crown
“ is lofty, the gods love to look upon thee ; the croAvns of the
“South and North are established upon thy brow. Beloved art
“ thou as thou passest through the two lands, as thou sendest
“ forth rays from thy two beautiful eyes. The dead are rajiturous
“ with delight Avhen thou shinest. The cattle become languid
“ when thou shinest in full strength ; beloved art thou wlien thou
“ ai*t in the southern sky, and thou art esteemed lovely Avhen thou
“ aii; in the nortliern sky. Thy beauties take possession of and
“ carry away all heai*ts, and love for thee maketh aU arms to relax,
“ thy beautiful form maketh the hands to tremble, and all hearts
“ melt at the sight of thee.

“ Hail, thou Form Avho art One, thou qreator of all things ;


10


HYMN TO AMEN-IIA

“ hail, thou Only One, thou maker of things which exist. Men
“ came forth from thy two eyes, and the gods sprang into being
“ as the issue of thy mouth. Thou makcst the green ’herbs whereby
“ cattle live, and the stalF of life for the use of man. Thou makest
“ the fish to live in the rivers, and the featheyed fowl in the sky ;
“ thou givest the breath of life to that which is in the egg, thou
** makest birds of every kind to live, and likewise the reptiles that
“ creep and fly ; thou causest the rats to live in their holes, and
“ the birds that are on every green tree. Hail to thee, 0 thou
“ who hast made all these things, thou Only One ; thy might
“ hath many forms. Thou watchest all men as they sleep, and
“ thou seekest the good of thy brute creation. Hail, Amen, who
“ dost establish all things, and who art Atmu and Harmachis, all
“ people adore thee, saying, ‘ Praise be to thee because of thy
“ ‘ resting among us ; homage to thee because thou hast created
“ ‘ us.’ All creatures say, ‘ Hail to thee ’ ! and all lands praise
“ thee ; from the height of the sky, to the breadth of the earth,i
“ and to the depths of the sea thou art praised. The gods bow
“ down before thy majesty to exalt the Will of their Creator ; they
“ rejoice when they meet their begetter, and say to thee, ‘ Come
“ ‘ in peace, 0 father of the fathers of all the gods, who hast spread
“ ‘ out the sky, and hast founded the earth, maker of things Avhich
“ ‘ are, creator of things which exist, thou Prince (life, health, and
“ ‘ strength [to thee IJ), thou Governor of the gods. W e adore thy
“ ‘ Will (or, souls) for thou hast made us ; thou hast made us and
“ ‘ hast given us birth.*

“ Hail to thee, maker of all things, lord of Maiit, father of the
“ gods, maker of men, creator of animals, lord of grain, who
“ makest to live the cattle on the hills. Hail, Amen, bull,
“ beautiful of face, beloved in the Apts, mighty of rising in the
“shrine, who art doubly crowned in Heliopolis; thou art the
“ judge of Horus and Set in the Great HaU. Thou art the head
“of the company of the gods, Only One, who hast no second,
“ thou governor of the Apts, Ani at the head of the company of the
“ gods, living in Maat daily, thou Horus of the East of the double
“horizon. Thou hast created the mountain, and the silver and
“ real lapis-lazuli at thy will. Incense and fresh anti are prepared


HYMN TO AMEN-RA


11


“for thy nostrils, 0 beautiful Face, wh6 comest forth from the
“ land of the Matchau, Amen-lla, lord of the thrones of the two
“ lands, at the head of the Apts, Ani, the chief of * thy shrine,

“ Thou king who art One among the gods, thy names are manifold,
“ and how many they are is unknown ; thou shinest in the eastern
“ and western horizons, and overthrowest thy enemies at thy birth
“ daily. Thoth exalteth thy two eyes, and maketh thee to set in
“ splendour ; the gods rejoice in thy beauties which those who are
“ in thy [folloAving] exalt. Thou art the lord of the Sektet Boat
“ and of the Atet Boat, which travel over the sky for thee in
“ peace. Thy sailoi*s rejoice Avhen they see Nak overthrown,
“ and his limbs stabbed with the knife, and the fire devouring
“ him, and his filthy soul beaten out of his filthy body, and his
“ feet carried away. The gods rejoice, Ra is content, and Annu
“ (Heliopolis) is glad because the enemies of Atmu are ovei*-
“ thrown, and the heart of Nebt-Ankh (i.e., Isis) is happy because
the enemies of her lord are overthrown. The gods of Kher-aha
“ rejoice, and those who dwell in the shrine are making obeisance
“ when tliey see thee mighty in thy strength. Thou art the
“ Sekhem (i.e., Power) of the gods, and Maat of the Apts in thy
“ name of ‘ Maker of Maat.’ Thou art the lord of tehefau food,
“ the Bull of offerings (?) in thy name, ‘ Amen, Bull of his mother.’
“ Thou art the fashioner of mortals, the creator, the maker of all
“ things which are in thy name of Temu-Khepera. Thou art the
“ Great Hawk which gladdeneth the body ; the Beautiful Face
“ which gladdeneth the breast. Thou art the Form of [many]
“ forms, with a lofty crown ; the Uatcheti goddesses (i.e., Nekhebet
“ and Uatchet) fly before his face. The hearts of the dead (?) go
“ out to meet him, and the denizens of heaven turn to him ; his
“ appearances rejoice the two lands. Homage to thee, Amen-Ra,
“ lord of the throne of the two lauds ; thy city loveth thy radiant
“light.”

The chief point of interest in connexion Avith this hymn is the
proof it affords of the completeness Avith which Amen had absorbed
all the attributes of Ra and of every other ancient form of the
Sun-god, and hoAv in the course of about one hundred years he
had risen from the position of a mere local god to that of the


12


THE PRIEST KINGS


“king of the gods” of Egypt. In the XVIIIth and XIX th
Dynasties the wealth of his priesthood must have been enormous,
and the religious and social powei’s which they possessed made
them, in many respects, as powerful as the reigning family.
Thebes, the capital of Egypt and the centre of the worship of

ximen-lla, was rightly called the “ city of Amen,” (|

(the No-Amon of Nahum iii. 8), and there is reason to think that
many of the great Egyptian raids in Syria and Nubia Avere made
as much for the purpose of supplying funds for the maintenance
of the temples, and services, and priests of Amen-Ra as for the
glory and prestige of Egypt. The slavish homage which the
Thothmes kings, and the Amen-heteps, and the Ramessids paid to
Amen- Ra, and their lavish gifts to his sanctuaries suggest that it
was his priests who were, in reality, the makers of war and peace.
Under the XXth Dynasty their power Avas still very great, and
the list of the gifts Avhich Rameses III. made to their order
illustrates theii’ influence over this monarch. Towards the close
of this dynjisty Ave find that they had succeeded in obtaining
authority from tlie feeble and incapable successors of Rameses HI.
to leAy ta.xes on the people of Thebes, and to appropriate to the
use of their order certain of the revenues of the citv : this was
only Avhat Avas to be expected, for, since the treasury of the god
was no longer supplied by expeditions into Syria, the priests
found poverty staring them in the face. When the last Rameses
was dead the high-priest of Ainen-Ra became king of Egypt
almost as a matter of course, and he and his immediate successors
formed the X Xlst Dynasty, or the Dynasty of priest-kings of Egypt.

Their chief aim Avas to maintain the poAver of their god and
of their oAvn order, and for some years they succeeded in doing so ;
but they were priests and not warriors, and their Avant of funds
became more and more pressing, for the simple reason that they
had no means of enforcing the payment of tribute by the peoples
and tribes who, even imder the later of the kings bearing the
name of Rameses, acknowledged the sovereignty of Egypt. Mean-
while the poverty of the inhabitants of Thebes increased rapidly,
and they Avere not on]y unable to contribute to the maintenance


NESI-KHENSU


A

13

of the acres of temple buildings and to the services of the god,
but found it difficult to obtain a living. These facts are proved
by many considerations, but chiefly by the robberies which are
described or referred to in several papyri of the royal tombs
din the Valley of the Tombs of the Kings at Thebes ; and the
discoveries of the royal mummies at D6r al-Bahari shows that the
Government of the period was unable either to protect the royal
tombs or to suppress the gang of robbers who systematically
pillaged them. The robberies were carried out with the connivance
of several high officials, and it was to the interests of large
numbers of the inhabitants of Thebes to make abortive the legal
proceedings which were taken by the Government against them.
Notwithstanding their grooving poverty and waning influence the
priests in no way abated the pretensions of their god or of tliemselves,
and they continued to proclaim the glory and power of Amen-Ra in
spite of the increasing power of the Libyans in the Delta.

In a very remarkable document written for Nesi-Khensu, the
daughter of one of the priest-kings of Amen-Ra, the god is made to
enter into an agreement to provide for the happiness and deification
of the deceased in the Undei’^vorld, and the teiins of this agree-
ment are expressed with all the precision, and in the phraseology,
of a legal document. This is interesting enough as illustrating the
relations which the priests assumed to exist between themselves
and their gods, but the introduction to the agreement is more
important for our purpose here, because in it are enumerated all
the chief attributes which were ascribed to Amen-Ra under the
XXTst Dynasty. The following is a rendering of this portion of
the papyrus of Nesi-Khensu : — '

“ This holy god, the lord of all the gods, Amen-Ra, the lord of
“ the thrones of the two lands, the governors of Apt; the holy soul
“ who came into being in the beginning ; the great god who liveth
“ by (or upon) Maat ; the first divine matter which gave birth
“ unto subsequent divine matter ! * the being through whom every

^ A hieroglyphic transcript of the hieratic text of this remarkable document,
together -with a French translation, has been published Maspero in Lea Momiea
Soyalea de Dcir-el-bahari, p. 694 f.

® Or, “ the primeval pmU which gave' birth unto the [other] two


NESI-KHENSU


U

“ [other] god hath existence ; the One One who hath made every-
thing which hath come into existence since primeval times when
“ the world was created ; the being whose births are hidden, whose
“ evolution^ are manifold, and whose growths are unknown ; the
“ holy Form, beloved, terrible, and mighty in his risings ; the lord
“ of wealth, the power, Khepera who createth every evolution of
“ his existence, except whom at the beginning none other existed ;
“ who at the dawn in the primeval time was Atennu, the prince of
“ rays and beams of light ; who having made himself [to be seen,
“ caused] all men to live ; who saileth over the celestial regions
and faileth not, for at dawn on the morrow his ordinances are
“ made permanent ; who though an old man shineth in the form of
“ one that is young, and having brought (or led) the uttermost
“parts of eternity goeth round about the celestial regions and
“ joumeyeth through the Tuat to illumine the two lands which he
“ hath created ; the God who acted as God, who moulded himsell’,
“ who made the heavens and the earth by his will (or heart) ; the
“ greatest of the great, the mightiest of the mighty, the prince who
“ is mightier than the gods, the young Bull with sharp horns, the
“ protector of the two lands in his mighty name of ‘ The everlast-
“ ‘ ing one who cometh and hath his might, who bringeth the
“ ‘ remotest limit of eteniity,’ the god-prince who hath been prince
“ from the time that he csimc into being, the conqueror of the two
“lands by reason of his iniglit, the ten’ible one of the double
“ divine face, the divine aged one, the divine form who dwelleth in
“ the forms of all the gods, the Lion-god with awesome eye, the
“ sovereign who casteth forth the two Eyes, the lord of flame
“ [which goeth] against his enemies ; the god Nu, the prince who
“ advanceth at his hour to vivify that which cometh forth upon his
“ potter’s wheel, the disk of the Moon-god who openeth a way
“both in heaven and upon earth for the beautiful form; the
“ beneficent (or operative) god, who is untiring, and who is
“ vigorous of heart both in rising and in setting, from whose
“ divine eyes come forth men and women ; at whose utterance the
“ gods come into being, and food is created, and tchefau food is
“ made, and all things which are come into being ; the traverser of
“eternity, the old man who maketh himself young [again], with


NESI-KHENSU


i'5

“myriads of pairs of eyes and numberless pairs of ears, whose
“ light is the guide of the god of millions of years ; the lord of
“ life, who giveth unto whom he pleaseth the circuit of the earth
“ along with the abode of his divine face, who setteth out upon his
“ journey and sufFereth no mishap by the way, whose work none
“ can destroy ; the lord of delight, whose name is sweet and
“beloved, at dawn mankind make supplications unto him the
“ ‘Mighty one of victory, the Mighty one of twofold strength, the
“ Possessor of fear, the young Bull who maketh an end of the
“ hostile ones, the Mighty one who doeth battle with his foes,
“ through whose divine plans the earth came into being ; the
“ Soul who giveth light from his two Utchats (Eyes) ; the god
“ Baiti who created the divine transformations ; the holy one who
“ is unknown ; the king who maketh kings to rule, and who
“ girdeth up tl>e earth in its courses, and to whose souls the gods
“ and the goddesses pay homage by reason of the might of his
“ terror ; since he hath gone before that which followeth endureth ;
“ the creator of tlie Avorld by his secret counsels ; the god Kheperii
“ who is unknowTi and who is more hidden than the [other] gods,
“ whose vicar is the divine Disk ; the unknown one who hideth
“ himself from that which cometh forth from him ; he is the dame
“ which sendeth forth rays of light Avith mighty splendour, but
“ though he can be seen in form and observation can be made of
“ him at his appearance yet he cannot be understood, and at dawn
“ mankind make supplication unto him ; his risings are of crystal
“ among the company of the gods, and he is the beloved object of
“ every god ; the god Nu cometh fonvard with the north wind in
“this god Avho is hidden; Avho maketh decrees for millions of
“ double millions of years, Avhose ordinances are fixed and are not
“ destroyed, whose utterances are gracious, and whose statutes fail
“ not in his appointed time ; who giveth duration of life and
“ doubleth the years of those unto whom he hath a favour ; who
“ graciously protecteth him whom he hath set in his heart ; who
“ hath formed eternity and everlastingness, the king of the South
“ and of the North, Amen-Ra, the king of the gods, the lord of
“ heaven and of earth, and of the deep, and of the two mountains
“ in W^hose form the earth began to exist, he the mighty one, who


iO FORMS OF AMEN-RA

“ is more distinguished than all the gods of the first and foremost
“ company."

The definiteness of the assertions of this composition suggest
that it formed the creed of the worshippers of Amen-Ra, for every
one of them appears to have been made with the express purpose
of contradicting the pretensions urged by the priests of other gods,
e.g., Aten and Osiris ; and an examination of the sentences will
show that Amen is made to be the source of life of all things,
both animate and inanimate, and that he is identified with the
great unknown God who made the universe. It is, however,
important to note that he is not in any way identified with Osiris
in this text, a fact which seems to indicate that the national god of
the Resurrection in Egypt was ignored by the priests of Amen
who composed the contents of Nesi-Khensu’s papyrus. From what
has been said above as to the importance of Amen-Ra it will be
evident that a large number of shrines of this god must have
existed throughout the country, but in nearly all of them he was
an intruder, and his priests must have lived chiefly upon the
endowments which the pious Egyptians had provided for gods
other than he.

We may now consider the various forms * in which Amen-Rii
is depicted on monuments and papyri. His commonest fonn is
that of a strong-bearded man who wears upon his head lofty
double plumes, the various sections of which are coloured
alternately lud and green, or red and blue ; round his neck he
wears a deep collar or necklace, and his close-fitting tunic is
supported by elaborately worked shoulder-straps. His arms and
wrists are provided with armlets and bracelets, in hLs right hand

is the symbol of life, and in his left the sceptre | . Hanging from

his tunic is the tail of some animal, the custom of wearing which
by gods and kings was common in Egypt in the earliest times.
In this form his title is “ Amen-Ra, lord of the thrones of the two

lands,” O Instead of the sign of life,

he sometimes holds the khepesh war knife, in his right hand.^

, J For a number of them see Lauzone, op. cit., pll. 18 ff.

^ Lanzoue, op. cit., pi. 21.


FORMS OF AMEN-RA


At times he is given the head of a hawk which is surmounted by
the solar disk encircled by a serpent, «CX; as “ Amen-Jla-Temu in
Thebes ” he has the head of a man surmounted by the solar disk

encircled by a serpent ; before him is the dnhh, , which is
provided with human legs and arms, offering lotus flowers to the
god.^ Thus he becomes the god both of Heliopolis and Thebes.”
In many scenes we find Amen-Iia with the head of a xam, when he
usually wears the solar disk, plumes, and uraeus ; at times, how-
ever, he wears the disk and uraeus, or the disk only. In this form
he is called “ Amen-Ra, lord of the thrones of the two lands, the
“ dweller in Thebes, the great god who appeai’eth in the horizon,”


HerU'Sa-atcp, king of Ktliioi>ia, adoring An]en>B&,


or “ Amen-Ra, lord of the thrones of the two lands, governor of
“ Ta-Kenset (Nubia).” Another form of Amen-Ra is that in
which he is represented Avith the body of the ithyplmllic god
Amsu, or Min, or Khem, i.e,, as the personification of the power of
generation. In this form he weare either the customary disk and
plumes, or the united crowns of the South and North, and has one


hand and arm raised to support Avhich he holds above his
shoulder ; he is called “ Amen-Ru, the bull of his mother,”
^ ^ possesses all the attributes of Fara,

i.e., the “ god of the lifted hand,”


pl. 19.


18 FORMS OF AMEN-RA

In one of the examples reproduced by Lanzone ^ Amen-Ra in
his ithyphallic form stands by the side of a pylon-shaped building,
on the top pf which are two trees, one on each side of a large lotus
flower; the lotus flower represents the rising sun, which was
supposed to issue daily from between two persea trees. In
another form Amen-Ka has the head of a crocodile, and he wears
the crown which is composed of the solar disk, plumes, and horns,
and is called the “ disposer of the life of Ra and of the years of
Temu.” Finally, the god was sometimes represented in the form
of a goose; the animal sacred to him in many parts of Egypt,
and all over Nubia, was the ram. In very late dynastic times,
especially in the Ptolemaic period, it became customary to make
figures of Amen-Rii in bronze in which every important attribute
of the god was represented. In these he has the bearded head
of a man, the body of a beetle with the wings of a hawk, the legs
of a man with the toes and claws of a lion, and is provided with
four hands and arms, and four wings, the last named being
extended. One hand, which is stretched along the wing, grasps

the symbols |, •^, and two knives; another is raised to
support j after the manner of the “ god of the lifted hand ; ”

a third holds the symbol of generation and fertility ; and the
fourth is lifted to his head. The face of the god is, in reality,
that of the solar disk, from Avhich proceed the heads and necks of
eight rams. Resting on the disk is a pair of ram’s homs, with a
disk on each, and stretching upwards are the two characteristic
plumes of the god Amen. From the tip of each of these projects
a lion-headed uraeus which ejects moisture from its mouth. This
form of the god was a production probably of the period imme-
diately following the XXVIth Dynasty, but some modifications of
it are not so old. The idea which underlies the figure is that of
representing the pant or company of the gods, of which Amen was
the chief, and of showing pictorially how every one of the oldest
gods of Egypt was contained in him.

In the Saite Recension of the Hook of the Dead we find
several passages relating to xVmen, or Amen-R^ which appear to


' Op. dt., pi. 20, No. 1.


FORMS OF AMEN-RA


19


belong to the same period, and as they .illustrate the growth of a
set of new ideas about the god Amen, some of them being probably
of Nubian origin, they are reproduced here. The first is found
in the Rubric to Chapter clxii. which contains the texts to be
recited over the amulet of the cow, and was composed with the
view of keeping heat in the body of the deceased in the Under-
world. The first address is made to the god PAR, .Sas, ^ ,
which is clearly a form of Amen-Ra, for he is called “ lord of the
phallus,” “lofty of plumes,” “lord of

transformations, whose skins (i.e., complexions) are manifold,”

^ ^ i ^ ^ “f “““y

“ the mighty runner of mighty strides,” etc. The second address
is to the Cow Ah at, fO ^ , i.e., the goddess Meh-urt

or Net, who made a picture of herself and placed it under the
head of Ra when he was setting one evening, and is the petition
which is to be said when a similar amulet is placed under the
head of the deceased, and runs, “ 0 Amen, 0 Amen, who art in
“ heaven, turn thy face upon the dead body of thy son, and make
“ him sound and strong in the Underworld.”

In Chapter clxiii. we have the second passage as follows : —

“ Hail, Amen, thou divine Bull Scarab ^ ’

“ thou lord of the two Ut chats, thy name is Hks-Tchbfetch
' Osiris (i.e., the deceased) is the

“ emanation of thy two IJtchais, one of Avhich is called Share-
“SHAHBKIIBT ^ t S) '

“ SiiAPUNETKBARiKA ^ ^ ^ V uiagical

name of the deceased is “ Shaka-Amen-Shakanasa er hatu Tern
sehetch-nef-taui,” ^ and on his behalf the following prayer is
made : — “ Grant that he may be of the land of Maat, let him not
“ be left in his condition of solitude, for he belongeth to this land


20


FORMS OF AMEN-RA


** wherein he will no more appear, and * An ’ (?) ( 4r) is his

“ name. 0 let him be a pei’fect spirit, or (as others say) a strong
“ spirit, and let him be the soul of the mighty body which is in
“ Sau (Sais), the city of Net (Neith).”

The third passage is Chapter clxv., which is really a petition
to Amen-Ra by the deceased wherein the most powerful of the
magical names of the god are enumerated. The vignette of the
chapter contains the figure of an ithyphallic god with the body of
a beetle ; oii his head are the characteristic plumes of Amen, and
his right arm is raised like that of Amsu, or Min, the god of the
reproductive powers of nature. The text reads, “ Hail, thou


“ Bekhenno ( J ^ ^ J Hail, Prince, Prince !

“ Hail Amen, Hail Amen! Hail Pab, Hail Iukasa ^

“ (||| ^ I Hail God, Prince of the gods of the eastern


“ parts of heaven, Amen-N athekeuetii i-iVMEiJ ( (|


]


I ^ (j . Hail, thou whose skin is hidden, whose


(i

a

a

is

Si

fS


form is secret, thou lord of the two horns [who wast bom of]
Nut, thy name is Na-ari-k -cs>- (|(j or Ka-ari-k,

is thy name. Thy name is Arethi-kasathi-ka ^ l|l|

ka^ntek-share « = I I I V ^ ^ T


Ml S ) ’ name is Amen-naiu-an-


“ or Thekshare - Amen - Rerethi, ^ .TdtT 1|

“ 1 ^ * Hail, Amen, let me make supplication unto thee,

“ for 1 know thy name, and [the mention of] thy transformations
“ is in my mouth, and thy skin is before mine eyes. Come, I pray
“ thee, and place thou thine heir and thine image, myself, in the
“ everlasting underworld. Grant thou that all my members may
“repose in Neter-khertet (the underworld), or (as others say)
** in Akertet (the underworld) ; let my whole body become like
“ unto that of a god, let me escape from the evil chamber and let
“ me not be : imprisoned therein ; for I worship thy name. Thou


NAMES OF AMEN


21


“ hast made for me a skin, and thou hast, understood [my] speech,
“ and thou knowest it exceedingly well. Hidden

“is thy name, 0 Letasashaka M ^ ^ J).

“ and I have made for thee a skin. Thy name is Ba-ire-qai


“ s3)’ tty>>«""=“Marqathi

iiame is Rerei *^7 iia-ine is Nasa-

“ qebubu ‘'‘y name is Thanasa-

“ Thanasa (li fl '^wvt , thy name is Sharshathakatha

“ 0 Amen, 0 Amen, 0 God, 0 God, 0 Amen, I adore thy
“ name, grant thou to me that I may understand thee ; grant
“ thou that I may have peace in the 1’uat (underworld), and that
“ I may possess all my inembera therein.” And the divine Soul
which is in Nut saith, “ I will make my divine strength to protect
“ thee, and I will perform everything which thou hast said.”
This interesting text was ordered to be recited over a figure of the
“ god of the lifted hand,” i.e., of Amen in his character of the god
of generation and reproduction, painted blue, and the knowledge


of it was to be kept from the god Sukati (P ^ S ’


in the Tuat ; if the directions given in the rubric were properly
carried out it would enable the deceased to drink water in the
underworld from the deepest and purest part of the celestial
stream, and he would become “like the stars in the heavens
above.”

A perusal of the above composition shows that we are dealing
with a class of ideas concerning Amen, or Amen Ra, which, though
clearly based on ancient Egyptian beliefs, are peculiar to the
small group of Chaptere which are found at the end of the Saite
Recension of the Book of the Dead. The forms of the magical
names of Amen are not Egyptian, and they appear to indicate,
as the late Dr. Birch said, a Nubian origin. The fact that the
Chapters with the above prayers in them are found in a papyrus
containing so complete a copy of the Saite Recension proves tliat


22


AMEN WORSHIP


they were held to be of considerable importance in the Ptolemaic
period, and they probably represented beliefs which were wide-
spread at that time. Long before that, however, Amen<Ra was
identified with Horns in all his forms, and Ita in all his forms, and
Osiris in all his forms, and the fathers and mothers of these gods
were declared to be his; he was also made to be the male
counterpaii; of all the very ancient goddesses of the South and the
North, and the paternity of their offspring was attributed to him.

From what has been said above it is evident that the worehip
of Amen-Rii spread through all the country both to the north and
south of Thebes, and the monuments prove that it made its way
into all the dominions of Egypt in Syria, tmd in Nubia, and in the
Oases. In Upper Egypt its centres were Thebes, Hermonthis,
Coptos, Panopolis, Cusae, Hermopolis Magna, and Herakleopolis
Magna ; in Lower Egypt they were Memphis, Sals, Xois, Metclis,
Heliopolis, Babylon, Mendes, 'J’hmuis, Diospolis, Butus, and the
Island of Khemmis ; in the Libyan desert the Oases of Keneinet,


(i.e., the Oasis of the South, or Al-Khhrgeh), Tchestchesct,
(i.e., Oasis Minor, or Daklicl), Ta-ahet, ^ @


(i.e., Farafra), and the great Oasis of Jupiter Ammon ; in Nubia,
Wadi Sabu‘a, Abh Simbel, Napata, and Meroe ; and in Syria at
several places which were called Diospolis.

The worship of Amcn-lla. was introduced into Nubia by its
Egyptian conquerors early in the Xllth Dynasty, and the
inhabitants of that country embraced it with remarkable feiwour ;
the hold which it had gained upon them was much strengthened
when an Egyptian viceroy, who bore the title of “ royal son of
Cush,” was appointed to rule over the land, and no efforts wei*e
spared to make Napata a second Thebes. The Nubians were
from the poverty of their country unable to imitate the massive
temples of Kamak and Luxor, and the festivals which they
celebrated in honour of the Nubian Amen-Ra, and the processions
which they made in his honour, lacked the splendour and
magnificence of the Theban capital; still, there is no doubt
that, considering the means which they had at their disposal, they
erected temples for the worship of Amen-Ru of very considerable


MENTHU


23


size and solidity. The hold which the priesthood of Amcn-Ra of
Thebes had upon the Nubians was very gi’eat, for in the troublous
times which followed after the collapse of their powCT as priest-
kings of Egypt, the remnant of the great brotherhood made its
way to Napata, and settling down there made plans and schemes
for the restoration of their rule in Egypt ; fortunately for Egypt
their designs were never realized. In Syria also the cult of
Amen-lla was introduced by the Egyptians under the XVIIIth
Dynasty, a fact which is proved by the testimony of the Tell
el-‘Amama tablets. Thus in a letter from the inhabitants of the


city of Tunep,’ Amen-

Jietep III. or his son Amen-hetep IV.) the writers remind him
that the gods worshipped in the city of Tunep are the same as
those of Egypt, and that the form of the woi'ship is the same.
From an inscription ® of Thothmes III. at Kamak we know that in
the 29th year of his reign this king oftered up sacrifices to his
gods at Tunep, and it is probable that the worship of Aiaen-Ra in
Northern Syria dates from this time. On the other hand Akizzi,
the governor of Katna, in writing to inform Amen-hetep III. that
the king of the Khutti had seized and carried oft' the image of the
Sun-god, begs that the king of Egypt will send him sufficient
gold to ransom the image, and he does so chiefly on the grounds
that in ancient days the kings of Egypt adopted the worship of
the Sun-god, presumably from the Syrians, and that they called
themselves after the name of the god. To emphasize his appeal
Akizzi addresses Amen-hetep III. as the “ son of the Sun-god,” a
fact which proves that he was acquainted with the meaning of the

title “ sa lia,” i.e., “ son of Ra,” whi<.h every Egyptian king

bore from the time of the Vth Dynasty onwards. This evidence
supports an old tradition to the effect that the Heliopolitan form of
the worship of the Sun-god was derived from Heliopolis in Syria.
In connexion with Amen-Rji must be mentioned an important


form of the Sun-god which was called Menthu,


^ Seo The Tdl el-^Amanui Tablets in the British Museum, pp. bcv., lixi.
s Mariette, Karuak, pi. 13, 1. 2.


24


MENTHU-RA


or Menthu-Ra, *==» ^ ^ O ^ ; though he was commonly

described as “lord of Thebes,” the chief seat of his worship was at
Hermonthi^, the Annu-Rest, ^ @ ^ @ > i*®*» “ Heliopolis of the

South,” of the hieroglyphic texts. Menthu was probably an old
local god whose cult was sufficiently important to make it


Mentha “life” to Pfcolomy Alexander.


necessary for the priests of Amen to incorporate him with the
great god of Thebes, and he appears to have been a personification
of the destructive heat of the sun. The chief centres of his
worship were Annu of the South, Thebes, Annu of the North,

Tchertet, (EdfA), Dendera, and perhaps the temples of


MENTHU. Loro of Thcb^es.


MENTHU-RA


25


i.

the First Cataract, and his commonest titles are, “ Menthu-Ra, lord
“ of Thebes, King of the gods, he who is on his throne in Aptet,
“ Mbbti, mighty one of two-fold strength, lord of Thebes of the
“ North, Sma-taui, Governor of Behntet, lord of Annu of the South,
«* prince of Annu of the North,”^ and “lord of Manu,” i.e., the Libyan
mountain.® Menthu is mentioned in the Pyramid Texts (Mer-en-
Ra, line 784), together with »a number of ancient gods, in such a
way that we may be certain that his worship was widespread,

even in the Vlth Dynasty. Thus Khepera ® ^ and Nu,
and Tern, and Uash, -f] C3a, the son of Seb, and

Sekhera, the son of Osiris, entreated to

hearken to the words which tlie dead king is about to address to
them. Nekhebet of the Temple of Sar, Q p<z>, in Heliopolis is
said to protect him, he is identified with the star Apsh,
P J \/ ^ ^ ' , and the gods who traverse the land of the
Theliennu, ^ ^ ^ ^ , and who live on the “ in-

destructible heavens,”

are besought to allow him to be with them.

Five obscure gods are next mentioned, i.e., Tchent, <£?,

Khek, ^ L SiiENTHET, IvHENu, N^O» and Benutch,

Jj 0 , and then it is said that “ Seb hearkeneth to him, Tern

“ provideth him Avith his form, Thoth heareth for him that Avhich
“ is in the books of the gods, Horus openeth out a path for him,
“ Set protecteth him, and Mer-en-Ra riseth in the eastern part of
“ heaven even as doth Ra. He hath gone forth from Pe Avith the
“ spirits of l*e, he is even as is Horus and is fortified by the Great


1


, -t


P==^


zs ,

O C 3

is ^ '


k <12^ iii;


S f © "f"© T— u -


f I 1^ Q ^ ; see LatiKoiie, op. cit., p. 294.

©‘


26


MENTHU-RA


“ and the Little Companies of the gods. He riseth in the con-
“ dition of a king, he entereth into heaven like Ap-uat, he hath

“ received the WTiite Crown and the Creen Crown ^ | o y

“ his club is with him, his weapon (or sceptre) avis P

“ is in his grasp, his mother is Isis, his nurse is Nephthys, and the
“cow Sbkhat-Hebu

“ is behind him, Serqet is on his two hands. . . . Let him pass,
“ and let his desh pass, let him pass, and let his apparel pass,

“ for he hath gone forth as Menth , he hath gone down

“ like Ba , and he hath hunted like Ba-ashem-f ”

3 origin and early history of

Menthu nothing is kno\vn, but his worship must have been very
ancient if we are to judge by the passage quoted above from the
text of king Mev-en-Ra, for, although mentioned with the two
obscure gods Ba and Ba-iishom-f, it is quite clear that he was a
great god and that the deceased hoped to resemble him in the
Undei-world. Menthu is twice mentioned in the Theban Recen-
sion of the Book of Hik Dmd, but curiously enough, only as one of
a number of gods. Thus, in Chapter cxl. 6, together with Ra,
Tern, Uatchet, Shu, Seb, Osiris, Suti, Horus, Bah, Ra-er-neheh,
Tehuti, Naam, Tchetta, Nut, Isis, Nephthys, Hathor, Nekht,
Mert(?), Mafit, Anpu, and Ta-mes-tchetta, he is said to be the
“ soul and body of Rii,” and in Chapter clxxi. his name occurs
among the names of Tern, Shu, Tefnut, Seb, Nut, Osiris, Isis, Set,
Nephthys, Heru-khuti, Hathor, Kheperii, Amen, etc., who are
entreated to bestow a garment of purity upon the deceased.
Menthu is usually depicted in the form of a man with the head
of a hawk, whereon he wears a crown formed of the solar disk with
the uraeus and two high plumes; as such he is styled “lord of
Thebes.”

In a figure reproduced by Lanzone ’ he has two hawks’ heads,
each of which is provided with the solar disk, two uraei, and two
plumes ; in his right hand Menthu grasps the scimitar, which


^ Op. cit., pi. 119, No. 3.


MENTHU-RA


27


indicates that he was a god of war. Another proof of his warlike
attributes is a scene ' in which he is depicted, with a long spear
having a bronze or iron head, in the act of spearing a foe, whose

liands and feet are tied together. In the city of Tchert, ^ ^ ,

Menthu was worshipped under the form of a man with the head of
a bull, but instead of the solar disk he wears on his head the
lunar crescent and disk, sometimes with and sometimes without
plumes. The warlike character of this local form of Menthu
is indicated by the bow and arrows, and club, and knife which he
holds in his hands, and we are justified in assuming that he was a
personification of the fierce, destroying heat of the sun which
warred against the enemies of the Sun-god, and smote them to the
death with his burning rays which were like fiery spears and
darts. In the narrative of the battle of Kadesh we ai*e told that

JIameses II. “rose up as Ra riseth, and took the weapons

“ of father Menthu,” and that when he saw the foe before him
“ he raged at them like Menthu, lord of Thebes, and took his
“ weapons in his hand,” and that having betsome like “ Bar

in his hour,” he leaped into his chariot and drove

headlong into the battle, wherein he, of course, gained a great
victory. Elsewhere Menthu is often styled the “ mighty bull,”
and it is possible that originally this god Avas nothing but a
pei’sonification of the strength and might of the raging bull when
fighting a foe, and that his Avorship in one form or another existed
in pi'edynastic times. It must, in any case, be very ancient,
because when joined to Ra his name comes first in the compound
name and we have “ Menthu- Ihi ” instead of Ra-Menthu. The
pictures of the god reproduced by Lanzone • prove that the god
possessed other phases Avhich are not at present Avell understood.
Thus he is represented standing upright, with the head of a hawk,
and he holds in the right hand what appears to be an ear of corn
and in the left a vase, as if he Avere in the act of making offerings.
In another scene the god, hawk-headed and wearing the solar
disk encircled by a uraeus, is seated on a throne and is represented


‘ Op. cit., pi. 120, No. 4.


* im., pi. 120.


28


MUT


in the act of embracing a young Horns god who wears on his head
the solar disk with plumes, and a tight-fitting cap with a uraeus in
front of it, and who stands on the edge of the throne by the side of
the god.

' The principal female counterpart of Amen-Ra, the king of the
gods, in the New Empire was Mut, ^ , whose name means

“ Mother,” and in all her attributes we see that she was regarded
as the great “world-mother,” who conceived and brought forth
whatsoever exists. The pictures of the goddess usually represent
her in the form of a woman wearing on her head the united crowns
of the South and the North, and holding in her hands the papyrus
sceptre and the emblem of life. Elsewhere we see her in female
form standing upright, with her arms, to which large wings are
attached, stretched out full length at right angles to her body; at
her feet is the feather of Maut. She wears the united crowns, as
before stated, but from each shoulder there projects the head of a

vulture ; one vulture wears the crown of the North, ^ , and the
other two plumes, [p,‘ though sometimes each vulture head has

upon it two plumes, which are probably those of Shu or Ainen-Ra.
In other pictures the goddess has the heads of a woman or man, a
vulture, and a lioness, and she is provided with a phallus, and a
pair of wings, and the claws of a lion or lioness. In the vignette of
the clxivth Chapter of the Book of the Dead she is iissociated with
two dwarfs, each of whom has two faces, one of a hawk and one of
a man, and each of whom has an arm lifted to support the symbol
of the god Amsu or Min, and wears upon his head a disk and
plumes. In the text which accompanies the vignette, though the
three-headed goddess is distinctly called “ Mut ” in the Rubric, she

is addressed as “ Sbkhet-Bast-Ua,” ^

which accounts for the presence of the phallus and the male head
on a woman’s body, and proves that Mut was believed to possess
both the male and female attributes of reproduction.

We have already seen that the originally obscure god Amen
was, chiefly through the force of political circumstances, made to


1 Lauzone, op. dt., pi. 136.


Ths Qoooess MUT, Lady of Thebes.


FORMS OF MUT


29


usurp the attributes and powers of the older gods of Egypt, and
we can see by such figures of the goddess as those described above
that Mut was, in like fashion, identified with the older goddesses
of the land with whom, originally, she had nothing in common.
Thus the head of the lioness which projects from one shoulder
indicates that she was identified with Sekhet or Bast, and the
vulture heads prove that her cult was grafted on to that of
JJekhebet, and the double croAvns show that she united in herself
all the attributes of all the goddesses of the South and North.


A pet.


Thus we find her name united ^vith the names of other goddesses,
e.g., Mut-Temt, Mut-Uatchet-Bast, Mut-Sekhet-Bast-Menhit, and
among her aspects she included those of Isis, and lusaaset.
Locally she usurped the position of Ament, ' Q “ J) the old

female counterpart of Amen and of Apet, the personifi-

cation of the ancient settlement Apt, fi*om which is derived the
name “ Thebes ” (Ta-apt) ; she was also identified with the
goddess of Amentet, i.e., Hathor in one of her forms as lady of the


30


FORMS OF MUT


Underworld ; and with the primeval goddess Ahunt, who formed
one of the four goddesses of the company of the gods of Hermo-
polis, which was adopted in its entirety by the priests of Amen
for their gods ; and with the predynastic goddess Ta-urt,

with every goddess who could in any way be regarded as a “ mother-
goddess.” The centre of the worship of Mut was the quarter of
Thebes which was called Asher, or Ashrel, or Ashrelt,^ and which
probably derived its name from the large sacred lake which existed
there ; the temple of the goddess,

sanctuary, was situated a little to the south of the

great temple of Amen-lla. From the inscriptions which have
been found on the ruins of her temple we find that she was styled
Mut, the great lady of Ashert, the lady of heaven, the queen of the

^ ^ i

she was thought to have existed with Nu in primeval time,
g 000 TtTd, ■" ° . She was, moreover, called


Mut, who giveth birth, but Avas herself not born of any,”
j|j p [j] P ^ P Here also Ave find her associated with
several goddesses,** and referred to as tlio “ lady of the life of the
two lands,” and “lady of the house of I’tah, lady of

heaven, queen of the tAvo lands,” etc.

The great temple of Mut at Thebes was built by Amen-hetep
III., about B.c. 1450, and was approached fi’om the temple of
Amen-Ra by an avenue of sphinxes ; the southern half of the


^ The forms of the name given by Brngsch {Diet. Gdog,, p. 78) we
CEZJ^ jjc3sn™^ noa __ ™ ^ A era ^


AA/WAA N 1

f|


Ml'


i‘ W 1 cii

2 CliampoUiou, Notice», ii., p. 207.

!■ 5U!


•m


e=8= «

“ C> / Ci VO •


• •

TA-URT (THOUERIS). the Associate oe HATHOR.


I'EMPLE OF MUT


31


building overlooked a semi-circular lake on which the sacred
procession *0f boats took place, and at intervals, both inside and
outside the outer wall of the temple enclosure were placed statues
of the goddess Mut, in the form of Sekhet, in black basalt.
Another famous sanctuary of Mut was situated in the city of

Pa-khen- Ament, ' (| ^ ^ , the na^vafiowi^ of l.^tolemy


(iv. 5, § 50), and the capital of the nome,


^ o , Sma-Behutet,


the Diospolites of l^ower Egypt. This city was also called
“Thebes of the North,” or tlio “City of the North,”

to distinguish it from Thebes, the great city of Amen

which is always referred to as the “ City,” par excellence. Prom
the Egyptian Avord nut, “ city,” is derived the Biblical form “ No,”
and the “ No Amon ” of Nahum iii. 8, Avhich “ Avas situate among
“the rivers, that had the Avatei's round about it, Avhose rampart
“ wan the sea, and her Avail icas from the sea,” can hardly, be any
other than the city of Amen and Mut in the Delta. Among other

shrines of Mut must be mentioned Bekhen, Jj ® toAvn in


the Delta, which Avas probably situated in the sixth nome of
I.OAver Egypt, the Khas, fv^ of the Egyptians, and the

-I'lTt r-


Gynaecopolites of the Greeks. Dr. Brugsch pointed out that the
deities Avorshipped at Bekhen Avere “ the Bull Osiris,” Amen-Ra,
Mut, and Khensu, and he considered * it probable that the city lay

near the capitid of the nome Avhich Avas called Ehasut, ^ P ^ >

by the Egyptians and Xots by the Greeks. Another shrine of Nut


was situated at 'An,


by Avhich Ave are probably to under-


stand the region in Avhich ‘HpoJtwviroXiv, or Heroopolis, lay. The
district of An, according to Dr. Brugsch, fonned the neutral
border betAveeu the South and the North, and a text quoted by
him concerning it, says, “AVhen Horns and Set Avere diA'iding
“the country they took up their places one on one side of the
“ boundary and the other on the other, and they agreed that the


^ Diet. Geog^ p. 202.


82


MUT AND NU


“ country of An should form the frontier of the country on one
“ side of it, and that it should be the frontier of the oth^ also.” ^
From what has been said above it appears that Mut was
originally the female counterpart of Nu, and that she was one of
the very few goddesses of whom it is declared that she was “ never
born,” i.e., that she was self-produced. Her association with Nu
suggests that she must be identified with or partake of some of
the characteristics of a remai-kable goddess who is mentioned
in the Pyramid Texts (Unas, line 181) under the name of

AAWsX 9 ci variant spelling of which is Mauit,^

name occurs in a passage in which a

prayer is made on behalf of Unas that “ he may see,” and following
is the petition, “ 0 Ra, be good to him on this day since yester-
“ day ” (isic ) ; * after this come the words, “ Unas hath had union
“ with the goddess Mut,* Unas hath drawn unto himself the fiarae
“ of Isis, Uniis hath united himself to the lotus,” etc.® The only
mention of Mut in the Theban Recension of the Booh of the Dead
is found in a hymn to Osiris,® which forms the clxxxiiird Chapter;
the deceased is made to say to the god, “ Thou ri.sest up like an
“ exalted being upon thy standard, and thy beauties exalt the
“ face of man and make long his footstep[s]. I have given unto
“ thee the sovereignty of thy father Seb, and the goddess Mut, thy


□

oa


OSH

IS


Diet. G6otj.^ p. 118.

® liemeil de Travaux, tom. iii., p. 197, note 1.

o 0 <


Muit, ajt'e the same goddess as would seem that her name was read as

Mut, under the Early Empire.

• 'll ” ^ - (Sffl <1^ II. ^

“=■1 i 'll @ J“-

Paitijrm of Hune/er^ Brit. Mus., No. 9t901, sheet 3.


KHENSU


33


“ mother, who gave birth to the gods, brought thee forth as the
“ first-bonf of five gods, and created thy beauties and fashioned
“thy members.” The papyrus which contains this passage was
Avxitten during the reign of Seti I., about b.c. 1370, and it is
evident that at tliat period Mut was identified Avith Nut, and that
she was made to be the female counterpart of Seb.

The third member of the great triad of Thebes was Khensu,

® ^ ^ declared to be the son of Amen-Ra and Mut,

and who was worshipped with great honour at Thebes. According
to Dr. Brugsch,^ the name “Khensu” is derived from the root

khens, ® H -A , “ to travel, to move about, to run,” and the like,

AWWA I

and Signor Lanzonc® renders the name by “il fugatore, il per-
secutore ” ; for both groups of meanings there is authority in the
texts, but the translations proposed by the former scholar represent
the commonest meaning of the Avord. Khensu Avas, in fact, the
“ traveller,” and as ho Avas a form of Thoth and Avas identified by
the Thebans Avith the Moon-god the epithet was appropriate. As
far back as the time of Unas the motion of Thoth as the Moon-god
in the sky Avas indicated by the Avord khens, for in line 1 94 we
read, “Unas goeth round about heaven like Ra, and tmvelleth
“ through heaven like Thoth.” ® In the passage of the text of the
same king (line 510) which describes hoAV he hunted, and killed,
iind ate the gods, mention is made of the god “Khensu the

slaughterer,” ® ^ |1 who “cut their throats for

“the king, and dreAv out their intestines for him,” and he is
described as the “messenger Avhom he sent out to meet them.”*
Khensu the slaughterer and the messenger can, then, be no other
than Khensu the Moon-god of later times, and thus Ave see that,
under the Early Empire, Khensu occupied a very important
position in the mythology of the period as the “ messenger ” of the
great gods, and the “ traveller ” who journeyed through the sky


^ Iteligimi, p. 359.


o


Op. cifc,, p. 973.


II-


34


WORSHIP OF KHENSU


under the form of the moon. We have already referred to the
great antiquity of the section of the text of Unas in which the
hunting of the gods by the king is described, and there is every
reason to believe that the existence of Khensu was formulated in
the minds of the Egyptians in very primitive times, and that his
name is older than the dynastic period. We may note in passing


that the other gods mentioned in the section are Aker, I ,

Tern, and Seb, all of whom are well known from texts of the
dynastic period, and Tcheser-tep-f, Her-Thertu, and Sheshemu,^
who assist in marking, and snaring, and cutting up the gods.
Among certain ancient Oriental nations the worship of the Moon
always preceded that of the Sun, and there is reason for thinking
that several of the oldest gods of Egypt were forms of the Moon in
her various phases. In the theological system which the priests of
Heliopolis succeeded in imposing upon the country some of these
wei*e preserved either by identification with the gods of the new
scheme or by adoption, and comparatively fixed attributes were
assigned to them. At a still later period, when the cult of /Vmen
and Amen-Ra was common throughout the country, a further
selection from the old gods was made, and some gods had positions
apportioned to them in the company of the gods of Amen-Ra at
Thebes. The priesthood of that city showed great astuteness in
making Khensu, one of the most ancient forms of the Moon-god, to
be the son of Amen-Ra, and in identifying him with the sons of
the great cosmic gods Horus and Ra.

The chief centre of the worship of Khensu in the latter part of
the dynastic period was Thebes, where Rameses III. built the


famous “ House of Khensu in Thebes,”


or “ House of Khensu in Thebes, Nefer-lietcp,” ^ ® 1

I /SA/VwV\ T


As the great deity of his temple he was styled


“ great god, lord of heaven,” “ Khensu in Thebes, (surnamed)
“ Nefer-hetep, Horus, lord of joy of heart in the Apts,” and the texts


show that shrines were built in his honour at Bekhent,


> ® ^ 13 .'


KHENSU IN Thebes. Nefer-Hetep.


WORSHIP OF KHENSU


35


in the Delta (?), at Shentu, 5 « ^ ® at Nubit,

(Ombos), at Behutet, ^ (EdfA), at Sma-Behutet,

at Khemennu (Hermopolis). In the last-named place he was called
“ Khensu-Tet^uti, the twice great, the lord of Khemennu,” ‘ a fact
which proves that in the late dynastic times he was wholly
identified with Thoth ; as Khensu-Tehuti he was also worshipped
at Behutet, or Edffi. In Thebes his name was united with that of

Rii tmd of Shu, and we find such forms as Khensu-Ra, ^ 1 ,

^ ^ a /vws/w T I

and KiiENSU-Siiu, ® ^ P ® I* great temple of Ivhensu at

Thebes appears to have contained three shrines, which probably
coiTcsponded to three aspects of the god, and we thus have: —
1. The Temple of Khensu. 2. The Temple of Khensu in Thebes,
Kefer-lietep. 3. The Temple of Khensu, who worketh [his] plans in

Thebes, ^ ^ ^ ^ P ^ fl ^ The forms of

the god Kiiensu-pa-kh AKT, ® ^ , i.e., “ Khensu the

Babe,” and Kiiensu-Hunnu, ^ ^ ^ | ^ i.e., “ Khensu the

Child,” were probably worshipped in the main portion of the
temple, for they were purely forms of the Moon-god, and they
bore the same relation to him that Heru-pa-khart (Hai’pocrates)
and IJcru-Hunnu bore to Horus the Great or to Ra.


From a series of extracts quoted by Dr. Brugsch “ from the
inscriptions on the temple of Khensu at Thebes we find that he was
the “ lord of Maat,” like Ptah, and the “ moon by night ” ; as the
new moon he is likened to a mighty, or fiery bull, and as the full
moon he is said to resemble an emasculated bull. As Khensu-pa-
khart he Caused to shine upon the earth the beautiful light of the
crescent moon, and through his agency women conceived, cattle
became fertile, the germ grew in the egg, and all nostrils and
throats were filled with fresh air. He was the second great light
in the heavens, and was the “first great [son] of Amen, the
‘‘ beautiful youth, who maketh himself young in Thebes in the


Bnigaoli, Diet, Oeog,, p. (500.


o®.

^ Itellgiony p. 360 f.

t


36


KHENSU NEFER-HETEP


“ form of Rii, tlie son of the goddess Nubit, ^ cldld in

“ the moniing, an old man in the evening, a youth at the beginning
“ of the year, who cometh as a child after he had become infirm,
“ and who reneweth his births like the Disk.” ‘ From this
passage it appears that Khensu-pa-kharf- was both the spring
sun, and the spring moon, and also the moon at the beginning of
each month, in fact, the symbol of the renewed light of the sun
and moon, and the source of generation and reproduction. In
these aspects he was readily identified with many forms of the
young Sun-god, whether Horus or Ru, and with some of the gods
of reproduction, e.g., Amsu, or Min. As a Horus god he became
the son of Osiris, the “ BuU of Amentet,” and of one of the forms of


Tsis, and as the “ Bull of his mother,” ^


he was


G I


and was regarded


as


the


identified with Amsu-Ra,

brother of the Bull Osiris. As Dr. Brugsch pointed out,^ the
“ two Bulls ” mentioned in texts of the late period are Osiris and
Khensu, and they represent the Sun and the Moon.

The forms in which Khensu is depicted on the monuments are
of considerable interest, and may be thus described. Whether
standing or seated on a throne he has usually the body of a man
with the head of a hawk ; sometimes, however, his head also is
that of a man. He wears on his head the lunar disk in a crescent,
O, or the solar disk with a uraous, or the solar disk with the
plumes and a uraeus. As “Khensu of Behutet, the great god,
lord of heaven,” he is seen seated on a throne and holding in

his hands | and As Khensu Nefei’-hetep he appears on the

stele of Pai, form of a mummied man seated

on a throne ; ® over his forehead is the uraeus of royalty and by
the side of his head is the lock of youth. Behind his neck hangs

the mendt ^ , and below his chin is the collar which is usually
worn by Hathor; in his hands are and On the

stele behind his back are two pairs of ears and two pairs of eyes.


^ Bragsch, Thenaurus, p. Till. - Religion^ p. 362,

^ See Lauzone, op. cit., pi. 340.


KHENSU NEFER-HETEP 37


U


® deceased is made to address the god as

lord of the gods, Khensu-NEFER-^EXEP-TEHUTi, lord of Annu
rest (i.e., Annu of the South), chief Mabi J peace.


“peace, O gracious one, who art at peace, and who lovest
“ peace.” As “ Khensu, the mighty, who cometh forth from Nu,”
® 1 he is provided with two hawks’ heads, one

/VSWVS I ^ ^

facing to the right and the other to the left, and four wings, and
he stands with each foot upon the head of a crocodile ; on his
heads rest the lunar crescent <and disk. In this form he represents
both the sun at sunrise and the new moon, and the two crocodiles
symbolize the two great powers of darkness over which he has

triumphed. As “Khensu, the chronographer,”

J ^ P j f n ^ wears the solar disk on his head and
holds a stylus in his right hand, and as K.hen8U-Ra, ® ^ ,

he wears the crown, ^ .


The phase of Khensu which appears to have been of the
greatest interest to the Egyptians Avas that which Avas deified
under the name of Khensu Nefer-hetep. This god not only ruled
the month, but he wjis also supposed to possess absolute power
over the evil spirits Avhich infested earth, air, sea, and sky, and
Avhich made themselves hostile to man and attacked his body under
the forms of pains, sicknesses, and diseases, and produced decay,
and madness, and death. He it Avas, moreover, Avho made plants
to grow, and fruit to ripen, and animals to conceive, and to men
and women he Avas the god of love. We have no means of knoAving
what views the Egyptians held concerning the influence of the
moon on the minds of human beings on the seventh, fourteenth,
and tAventy-first day of its age, but it is probable that, like the
Arabs, they assigned to it difterent and special poAvers on each of
these days. In the reign of Rameses III. a large temple was built
at Thebes in honour of the Moon-god, and according to a tradition
'v^hich his priests in very much later times caused to be inscribed
upon a stone stele, the fame of his Theban representative Avas so
wide-spread that it reached to a remote country called Bekhten,
which was situated at a distance of a journey^ of seventeen months


38


PRINCESS OF BEKHTEN


from Eg3rpt.^ According to this tradition a king of Egypt,
who was probably Ramoses II., was in the country of Nehem,

/wvnaa aaaaaa t

(W), i.e., a portion of Western Syria near the Euphrates,

collecting tribute according to an annual custom, Avhen the “ prince
of Bekhten ” came with the other chiefs to salute his majesty and
to bring a gift. The other chiefs brought gold, and lapis-lazuli,
and tutquoise, and precious woods, but the prince of Bekliten
brought with his offerings his eldest daughter, who was exceed-
ingly beautiful; the king accepted the maidcji, and took her to
Egypt, where he made her the chief royal wife and gave her the

Egyptian name of Ra-neferu (^o i.e., the “beauties of Ra,”

the Sun-god.

Some time after, that is to say, in the fifteenth year of the
reign of the king of Egypt, the prince of Bekhten appeared in
Thebes on the xxiirid day of the second month of summer, and
when he had been hid into the presence he laid his offerings at the
feet of the king, and did homage to him. As soon as he liad the
opportunity he explained the object of his visit to Egypt, and said
tliat he had come on behalf of the young sister of Queen Rfi-ueferu,
Avho was grievously sick, and he begged the king to send a

J awaaa ^ ytyi Qk

«=> . ^ ^ ,

or Bent-enth-reshet, J| ^ ^ Thereupon the king

summoned into his presence all the learned men of his court,
and called upon them to choose from among their number a skilled
physician that he might go to Bekhten and heal the Queen’s young
sister ; the royal scribe Tehuti-em-heb was recommended for this
purpose, and the king at once sent him off with the envoy from
Bekhten to that country. In due coui’se he arrived there and
found that the princess of Bekliten was under the influence of

' See liosellini, Mommmli Sloriei, tom. ii., tAv. 48 ; do Kongo, Journui
Asialique, .5' scrie, tom. viii., pp. 2U1-248; x., pp. 112-168; xi., pp. 509-572;
xii., pp. 221-270; and iny Egyptian Heading Hook, pp. xxvii. ff. and 40 ff.

The meaning of this name appears to be “ daughter of joy,” or “ danghter of
pleasure,” reslct being a woll-known word for pleasure, joy, and the like ; the first
part of tine name lent must rcpivscut the Semitic woi-d hath, /13, ” daughtei',” from


NEFER-HETEP.


PRINCESS OF BEKHTEN


30


gome evil spirit, which he was powerless either to exorcise or to
contend with in any way successfully. When the king of Bekhten
saw that his daughter was in no way benefited by the Egyptian
scribe, he despatched his envoy a second time to Egypt with the
petition that the king would send a god to heal his daughter, and
the envoy arrived in Thebes at the time when the king was
celebrating the festival of Amen.

As soon as the king had heard what was wanted he went into
the temple of Khensu Nefcr-hetep, and said to the god, “ 0 my
“ fair Lord, I have come once again into thy presence [to entreat]
“ thee on behalf of the daughter of the Prince of Bekhten ” ; and
he entreated him to allow the god Khensu to go to Bekhten, t'lnd
said, “ Grant that thy magical (or, saving) j) 0 ''ver may go with
“ him, and let me send his divine Majesty into Bekhten to deliver
“ the daughter of the Prince of that land from the power of the
“ demon.” The king of Egypt, of course, made his request to a
statue of the god Khensu Nefer-hetep, and the text of the stele
affords reason for believing that the statue was provided with a
moveable head, for after each of the petitions of the king we have

the words ken nr sep aeii @ which mean that the

god “ nodded firmly twice ” as a sign of his assent to the king’s
Avishes. The head of the statue Avas Avorked by some mechanical
contrivance Avhich Avas in the hands of the priests, and there is
little doubt that not only the head, but also the arms and hands
of statues of the gods Avere rmule to move by means of cords or
levers that Avere under the control of the high priest or priest in
t;harge. When the god Avas unAvilliug to grant the request of the
suppliant the head or limbs of his statue remained motionless. In
the present case the king first asked Khensu-Nefer-hetep to send
Khensu to Bekhten, and Avhen the god had nodded his assent, he
further asked him to bestoAv upon Khensu his m. «*«*«, i.e., his
magical, or divine, or saving poAver.

From this passage Ave learn that a god Avas able to transfer
his power to work Avonders from himself to a statue, and the text
tells us that Khensu Nefer-hetep bestoAved upon the statue of
Khensu Avhich Avas to go to Bekhten a fourfold portion of his


40


PRINCESS OF BEKHTEN

'J)ower and spirit, -cszi- HW- till. How fliis

was done is not stated, but it is tolerably certain that the statue of
Khensu warf brought near that of Khensu Nefer-hetep, and that
the hands of the latter were made to move and to rest upon the
head or shoulders of the former four times. That statues of gods
Avere made to move their arms and hands on special occasions is
well knoAvn, and in proof may be quoted the instance given in the
Stele of the Nubian prince Nastasenen. Before this prince was
croAvned king, we are told, he Avas one of those who Avere chosen
by the priests of Amen, the great god of Naptata, to appear in the
Temple of the Holy Mountain in order that their god might tell
them which Avas to be king of those of the royal family who
Avere claimants of the throne of Nubia, On a certain day all the
young princes assembled in the chamber Avherein was the statue
of the god, and as they passed before it the arms and hands of
Amen-Rii extended themselves and took hold of the prince Avhom
the god had chosen to be his representative upon the throne of
Nubia, and he Avas fortliAvith acclaimed by the priests and generals
of the soldiers, and in due course his coronation took place. It
Avould be idle to assume that statues of gods with moveable heads
and limbs Avere employed in this Avay in Nubia only, and we may
be quite certain that the Nubian priests of Amen-Ra merely
followed the customs connected Avith the election of kings which
were current in Egypt. The better informed among the people
must have knoAvn that the limbs of the statue Avere moved by
mechanism worked by the priests, but the ignorant, who believed
that the doubles of the gods animated their statues, would assume
that it Avas they Avho moved the head and limbs of the statues
and gave them a voice to speak. ^

Returning to the narrative of the Stele we find that the king
of Egypt despatched Khensu to Bekhten, where the god arrived
after a journey of seventeen months. As soon as he had been
welcomed to the country by the Prince of Bekhten and his
generals and nobles the god went to the place where the princess

^ Compaiv also Maapero, Aumaire, 1897, Pam, 1896, pp. 15 ff. ; and le
Double el lea Statuea Fft^ketiqueSy p. 88.


PRINCESS OF BEKHTEN


41


was, and he found that Bent-reshet was possessed of an evil spirit ; '
but as soon as he had made use of his magical power the demon
left her and she was healed straightway. Then that demon spoke
to Khensu, and acknowledged his power, and having tendered to
him his unqualified submission he offered to return to his own
place; but he begged Khensu to ask the Prince of Bekhten to
make a feast at which they both might be present, and he did so,
and the god, and the demon, and the Prince spent a very happy
day together. When the feast was concluded the demon returned
to his o^vn land, which he loved, according to his promise. As
soon as the Prince recognized the power of Khensu he planned to
keep him in Bekhten, and the god actually tarried there for three
years, four months, and five days, but at length he departed
from his shrine and returned to Egypt in the form of a hawk of
gold. When the king saw what had happened, he spoke to the
priest, and declared to him his determination to send back to
Egypt the chariot of Khensu, and when he had loaded him with
gifts and offerings of every kind the Egyptians set out from
Bekhten and made the journey back to Thebes in safety. On his
return Khensu took all the gifts which had been given to him by
the Prince of Bekhten, and carried them to the temple of Khensu
Nefer-hetep, where he laid them at the feet of the god. Such is
the story which the priests of Khensu under the New Empire were
wont to relate concerning their god “ who could perform mighty
“ deeds and miracles, and vanquish the demons of darkness.” ^

’ 1 1 'X.'f


( 42 )


CHAPTER H


HAl*,


OR HAPI,

THE GOD OF THE NII.E


I T has already been said above that the god Osiris was probably
in predynastic times a river-god, or a water-god, and that in
course of time he became identified with IIap, or Hapj, the god of
the Nile ; when such an identification took place we have no
means of knowing, but that such was undoubtedly the case is
apparent from large numbers of passages in texts of all periods.
The meaning of the name of the Nile-god has not yet been
satisfactorily explained, and the derivation proposed * for it by the
priests in the late dynastic period in no way helps us ; it is certain
that Hep, later Hap, is a very ancient name for the Nile and
Nile-god, and it is probably the name which was given to the
river by the predynastic inhabitants of Egypt. One of the oldest
mentions of Hep is found in^he text of Unas * (line 187), where it


is said, “ Keep watch, 0 messengers of Qa , keep watch,

“ 0 ye who have lain down, wake up, 0 ye who are in Kenset,
« O ye aged ones, thou Great Terror ( > Setaa-


“ ur), who comest forth from Hep, thou Ap-uat


“ comest forth from the Asert Tree ((| the mouth of Unas

“ is pure.” It is important to note that IJep is mentioned in
connexion with Kenset, now Kenset here means the

first nome of Egypt, in which were included the Fii-st Cataract


^ i.e., “this is the body”; see Bmgscli, Religion^ p. 638.

2 See Teta, 1. 65.


HAPI, Goo OF THE NiLE OF THE SOUTH.


THE NILE GOD


43


and its Islands Elephantine, Sahel, Philae, Senmut, etc., and thus
it would seem as if the Nile-god Hep, and Ap-uat, “ the opener of
the ways,” were even in the Vth Dynasty connected with the
places in which in latei’ times the Nile was thought to rise. In
the lines which follow the extract given above there is an allusion
to the food which Unas is to eat in the Underworld, and to the
Sekhet-Aaru, or Elysian Fields, where he is to live, and it is clear
that the Nile-god and A.p-uat were exhoi'ted to send forth the
Avatei’s of the river from Kenset in order that they might produce
grain for the needs of the king. In another passage (Unas, line 43 1)
the destroying power of Hep is referred to, and it is said that
the houses of tliose who would steal away the king’s food shall
he given to the thieves (?), and their habitations to Great I.Iep,


FI


F'


AAAAAA AAAAAA


□


Hep, or Hiipi, is always depicted in the form of a man, but
liis breasts are those of a Avoman, and they are intended to indicate
the poAvers of fertility and of nourishment possessed by the god.
/Vs the Egyptians divided their country into tAvo parts, the South
and the North, so they divided the river, and thus there came into
being the god of the Nile of the South find the god of the Nile of
the North. An attempt has been made to shoAv that the Nile of
the South AA^as that portion of the river Avhich floAved from the Sftdan
to Pliilae, but this is not the case, for the Egyptians believed that

the Nile I’ose in the First Cataract, in the Qerti,


A


or


“ Double Cavern," smd the Nile of the Soutli Avas to them th.at
portion of the riA'cr Avhich extended from Elephantine to a place
some little distance north of the modem Asyfit. The god of the


South Nile has upon his head a cluster of lotus plants.


whilst he of the North Nile has a cluster of papyrus plants,
the former is called Hap-IIeset, | % Q • latter

Hap-Meht, forms of Hep or Hapi

are indicated in a single figure, the god holds in his hands the two
plants, papyrus and lotus, or tAvo A*ases, from Avhich he was
believed to pour out the tAVO Niles. By a pretty device, in Avhich
the tAvo Nile-gods are seen tying in a knot the stems of the lotus


44


THE NILE GOD


and papyrus round the emblem of union, the Egyptians
symbolized the union of the South and North, and a slight
modification of the design, Avas cut upon the sides of the
thrones of kings, from very early times, to indicate that the
thrones of the South and North had been united, and that the
rule of the sovereigns who sat upon such thrones extended over
Upper and Lower Egypt. When once Hapi had been recognized
as one of the greatest of the Egyptian gods he became rapidly
identified Avith all the great primeval, ci’eative gods, and finally he
was declared to be, not only the maker of the universe, but the
creator of everything from which both it and all things therein
sprang. At a very eai’ly period he absorbed the attributes of Nu,

/WWW- j the primeA^al Avatery mass from which RjI, the Sun-

god, emerged on the first day of the creation ; and as a natural
result he Avas held to be the father of all beings and things, Avhich
were believed to be the results of his handiAvork and his offspring.
When we consider the great importance Avhich the Nile possessed
for Egypt and her inhabitants it is easy to understand how the
Nile-god Hapi held a unique position among the gods of the
country, and hoAv he came to be regarded as a being as great as,
if not greater than Ha himself. The light and heat of Rii brought
life to all men, and animals, and to every created thing, but
without the waters of Hapi every living being would perish.

There was, moreover, something very mysterious about Hapi,
which made him to be regarded as of a different nature from Ra,
for whilst the movement of the Sun-god was apparent to all men,
and his places of rising and setting Avere knoAvn to all men, the
source of the waters of the Nile-god Avas unknoAvn. The Egyp-
tians, it is true, at one period of their history, believed that the
Nile rose out of the ground between two mountains^ which lay
between the Island of Elephantine and the Island of Philae, but
they had no exact idea Avhere and hoAV the Inundation took place,


I Hercxlotus calls these motuttains Kpw^i and which have, by some,

been derived from Qer*]|^api, ^ Q § ° , and Mu-j^pi,

A U \\ /WWW


□ w


/WAAA
/WWA •
A/WAiVv


THE NILE GOD


45


and the rise and fall of the river were undoubtedly a genuine
mystery to them. The profound reverence and adoration which
they paid to the Nile are well expressed in the following extract
from a hymn to the Nile, as found in a papp’us of the XVIIIth
or XIXth Dynasty, it reads: — “Homage to thee, 0 Hapi, thou
“ appearest in tliis land, and thou comest in peace to make Egypt
“ to live. Thou art the Hidden One, and the guide of the dark-
“ ness on the day wlien it is thy pleasure to lead the same. Thou
“art the Watercr (or Fructifier) of the fields which Ra hath
“ created, thou givest life unto all animals, thou makest all the
“ land to drink unceasingly as thou doscendest on thy way from

“ heaven. Thou art the friend of bread and of Tchabu JI ® ^ ’

“ i.e., the god of drink), thou makest to increase and be strong
“Nepua corn), thou makest pros-

“perous every workshop, 0 Ptah, thou lord of fish; when the
“ Inundation riseth, the water-fowl do not alight upon the fields
“ that are sown with Avheat. Thou art the creator of barley, and
“ thou makest the temples to endure, for millions of years repose
“ of thv lingei*s hath been an abomination to thee. Thou art the
“lord of the poor and needy. If thou Avert overthroAvn in the
“ heavens the gods would fall upon their faces, and men Avould
“ peidsh. He causeth the Avhole earth to be opened by the cattle,

“ and princes and peasants lie doAvn and rest Thy form is

“ that of Khnemu. Wlien thou shinest upon the earth ^ shouts of
“joy ascend, for all people are joyful, and every mighty man
“ receiveth food, and every tooth is provided Avith food. Thou art
“ the bringer of food, thou art the mighty one of meat and drink,
“ thou art the creator of all good things, the lord of dhune meat

“ ^^^ (||| e 1 1 , pleasant and choice. . . . Thou makest the

“ herb to grow for the cattle, and thou takest heed unto Avhat is
“ sacrificed unto every god. The choicest incense is that Avhich
“ followeth thee, thou ai't the lord of the tAvo lands. Thou fillest
“ tlie storehouses, thou heapcst high Avith corn the granaries, and
“ thou takest heed to the affairs of the poor and needy. Thou


* The foPDi of Kbiiemri here referred to is Khnoiun-Ka.


46


THE NILE GOl)


“makest the herb and green things to grow that the desires
“ of all may be satisfied, and thou art not reduced thereby. Thou
“ makest thy strength to be a shield for man.”

The following passage is of particular interest, for it proves
that the writer of the hymn felt how hopeless it was to attempt to
describe such a mighty and mysterious god as tlie Nile. “He
“ cannot be sculptured in stone, he is not seen in the images on
“ which are set the crowns of the South and the North and the
“uraei, neither works nor oflferings can be made to him. He
“cannot be brought forth from his secret abodes, for the place
“wherein he is cannot be known. He is not to be found in
“ inscribed shrines, there is no habitation which is large enough
“ to contain him, and thou canst not make images of him in thy

“ heart His name in the Tuat is unknown, the God doth

“ not make manifest his forms, and idle ai’e imaginings conceniing
“ them.” * From this passage it is clear that the Egyptians paid
peculiar honour to IJiipi, and that he was indeed regarded as the

“Father of the gods,” creator of things which

exist,” epithet of “Vivifier,”

was especially suitable to him. It must be noted too that in one
aspect identified with Osiris, and this being so Isis

became his female counterpart, and it is probable that, when
offerings were made to Osiris, i.e., Osiris-Apis, or Serapis, in late
dynastic times, when every sanctuary of this double god was called


o <2


C2k

cmDiii © ^

cvwvs n ,

^ (2 WSAAA


I

I _

I AWW. 0


@ ci (2


e


I I I


CTl-

I i I w O


/VWW r-N


i


*JU.

AAAAAA


(2


© .-ru. ezD

CZni3 AAAAAA


©


The hiei*atic text is published by Birch, Select Pcqujriy pll. xx. if. ; sec also MiiiSpeiT),
llijmne an Nil^ Paris, 1868; and my First Steps in Egyptian^ p, 204.


UATCH-URA AND MAUIT


47


a “Serapeum,” Hapi was held to be included among the forms
of the god. From a number of passages found chiefly in com-
paratively late texts we learn that the festival of the ainnual rise
of the Nile was celebrated throughout Egypt with very great
solemnity, and statues of the Nile-god were carried about through
the towns and villages that men might honour him and pray to
him. When the inundation was abundant the rejoicings which
took place after the performance of the religious ceremonies
connected with it were carried out on a scale of great magniflcence,
and all classes kept holiday. The ancient Egyptian festival
has its equivalent among the Muhammadans in that which is
celebrated by them about June 17, and is called Lelet al-Nukta^
i.e., Night of the Drop, because it is believed that on that night
a miraculous drop falls from heaven into the Nile and makes
it to rise.


It has been said above that Osiris was identified Avith Hapi,
and this being so, Isis was regarded as the female counterpart of
Hapi, but there is little doubt that in very early dynastic times
other goddesses were assigned to him as "wives or sisters. Thus
of IJapi of the South the female counterpart was undoubtedly
Nekhebet, but then this goddess was only a form of Isis in
dynastic times, whatever she may have been in the predynastic
period. In the north of Egypt the ancient goddess IlATcn-UBA,

T=T , appeal's to have been the equivalent of

Nekhebet in the South. But Hapi was also identified with Nu,
the great primeval water abyss from ivhich all things sprang,
and as such his female counterpart was Nut, or one of her many
forms. The oldest form of this goddess appears to be Mut,

or More. or Maojt,

who is mentioned in the text of Unas (line 181). The text
generally shows that the deceased king is identified with Hapi the
Nile-god, and he thus became master of the Nile-goddesses of the
South and North, for it is said, “ 0 Ra, be thou good to Unas this
“ day as yesterday. Unas has been united to the goddess Mut,
“ and he hath breathed the breath of Isis, and he hath been joined
“ to the goddess Nekhebet, and he hath been the husband of the


48


MAUIT


“Beautiful One,"

(sa I- “*- (sa

'=^5) — (sipI k —

() 11^ J The mention of Mut, Isis, and Nekhebet in this

CO

related, and it is clear that even when the text of Unas was
written the ancient goddesses Mut and Nekhebet were identified
with Isis. We should expect Uatchet to appear in connexion
with Nekhebet, but this goddess must have been absorbed in Isis
long before the copies of the Pyramid Texts which we have were
written.


( 49 )


CIIAFrER III


THE TIllAl) OF AlUJ (ELEPHANTINE), KHNEMH,
l\ SATET, AND ANQET,


K HNEMU, the first member of the great ti’iad of Abu, or
Elephantine, is one of the oldest gods of Egypt, and we
find him mentioned in the text of Unas in such a way as to show
that even at the remote period of the reign of that king his cult
was very old. The views which the Egyptians held concerning
this god changed somewhat in the course of their long history, but
tixe texts show that Khnemu always held an exalted position
among the ancient gods of their country, and we know from
(fnostic gems and papyri that he w.as a god of great importance in
the eyes of certain semi-Christian sects for some two or three
centuries after the birth of Christ. It is probable that Ivhnemu
was one of the go<ls of the predynastic Egyptians who lived
immediately before the archaic period, for his symbol was the
fiat-horned ram, and that animal appeal’s to liave been introduced
into Egypt from the Easst; he disappears from the monuments
before the jieriod of the Xllth Dynasty. In the text of Unas the
name of Khnemu is found in a section which contains twenty-five
short paragraphs, the greater number of which must certainly date
from a period far older than the reign of this king, for the forms of
the words and the language arc very ai’chaic, and few of the names
of the serpents which are addressed in them occur iu later texts.
Khnemu is represented on the monuments in the form of a ram-
headed man who usually holds in his hands the sceptre and the
emblem of life, He wears the White Crown, to which are

sometimes attached plumes, uraei, a disk, etc. ; in one example
Ji — u


50


KHNEMU


quoted by Lanzone ^ he has the head of a hawk, which indicates
that he possessed a solar aspect. As a water-god he is seen with
outstretched hands over which flo>vs water, and he is sometimes
seen with a jug, Q, above his horns, which indicates his name.

The name of Khnemu is connected with the root hhnem, ^

**to join, to unite,” and with Ichnein^ “to build”;

astronomically the name refers to the “conjunction” of the sun
and moon at stated seasons of the year,* and we know from the
texts of all periods that Khnemu was the “ builder ” of gods and
men. He it was who, according to the statements which were
made by his priests at Elephantine, the chief seat of his worship,
made the first egg from which sprang the sun, and he made the
gods, and fashioned the first man upon a potter’s wheel, and he
continued to “ build up ” their bodies and maintain their life.

The portion of Egypt in which the worship of Khnemu was
supreme extended from Thebes to I’hilae, but the principal
sanctuaries of the god were at the two ends of the First Cataract,
i.e., on Elephantine on the north and on Philae and the adjoining
islands on the south. He was the god 2>ar eu'cellfinm of the First
Cataract, throughout which, with his female counterpart Satet anil
the local Kubiau goddess AnqetJ he was worshipped from the
earliest dynasties ; the goddess Satet was identified as a form of

the star Sept, ^ ^ ^ ^ Elephantine and of Menhet, lady of

Latopolis. An examination of the texts makes it clear that
Khnemu was originally a water or river-god, and that in very
early times he was regarded as the god of the Nile and of the

annual Nile-flood, and as such he bore the name of Qkbh, ^ ,
and appeared as the ram-headed god, In tlie passages quoted

by Signor Lanzone * and Dr. Brugsch * he is called the “ builder of
“ men and the maker of the gods and the Father who was in the

“ beginning,” 0^ i ^ ^ I* T<T(T — o; “ maker of

“ things which are, creator of things which shall be, the source


1 Op. cit., pi. 336, No. 4.
iJizionariq^ p. S)57. •


2 Urugfich, JieUtfum. p. 290.
^ JUclvjion^ p. 291.


The Qod KHNEMU fashioning a Man upon a Potter’S Table, behind him stands THOTH


KHNEMU-RA


51


of things which exist, Father of fathers, and Mother of mothere,”
^ ^ III a !V-i

“ the fathers of the gods and goddesses, lord of created things from
“ himself, maker of heaven, and earth, and the Tuat, and water,
“ and mountains J ** — ywsAAA -C2>- ^===^ C==r=»

yvvwvN rVp/X/l

® “raiser up of heaven upon its four pillars and

/wvaaa DirrSrO

O


f\W


“ supporter of the same in the firmament,”

Klmemu united within himself the attributes of the four gi'eat
gods Ra, Shu, Qeb or Seb, and Osiris, and in this aspect he is
represented in pictures with four rams’ heads upon a human body ;
according to Dr. Brugsch these symbolize fire, air, earth, and
water. When depicted with four heads Khnemu was the type of
the gi’cat primeval creative force, and was called Sheft-iiat,

The first ram’s head wtis the head of Rsi, and symbolized

Khnemu of Elephantine ; the second was the head of Shu, and
symbolized Khnemu of Latopolis ; the thix’d was the head of Seb,
and synxbolized Khnemu of I.Jct-ui*t; and the foux’tli was the head
of Osix'is, and symbolized Khnemu as lox’d of Hypselis. As
Sheft-hat Khnemu was the loi’d of Hei’mopolis Magna and of
Thmuis, and possessed all the attributes which have been
enumerated above. Fi'om another text we learn that the foui;
rams also symbolized the life of Ra, the life of Shu, the life of Seb,
and the life of Osiris, and that the I’am of Ra gave him sovereignty
over the South and North, and identified him with the Ram of

Mendes, Ba-neb-Tettu,

The principal shrines of Khnemu- R a wei’e situated at Sunnu,
the modem Syene, on the Island of Abu, the

modem Elephantine, and on the Island of Senmut, ^ ,

the modem Biggeh, which mai’ked the frontier of Ta-kens,
r or Nubia. He appeal’s in these as the loi’d of all the


Or ^ J The Island was also called ^ J @ j ** Qebhet.”


52


KHNEMU-RA


South of Egypt, and is associated with Isis, the great goddess of
the South, and in fact is to the South of Egypt exactly what Ptah-
Tanen, who was associated with Nephthys, was to the Delta and
the North of Egypt. To him was ascribed every attribute of Ra,
and thus he is described as the god who existed befoi’e anything
else was, who made himself, and who w’as the creative power
which made and which sustains all things. When the cult of
Khnemu-Ra became general in the south his priests increased the
importance of their god by identifying him with Nu, Jj ,

the great primeval god of the watery abyss, and from being the
local river-god of the Nile in the Fii*st Cataract he became the god

Hap-ur, ^ ^ heaven ; in the

latter aspect he was said to dwell in the Island of Senmut.

The views Avhich Avere held about Khnernu-Ru as god of the
earthly Nile are best illustrated by the famous inscription Avhich
Avas discoA-ered on a rock on the Island of Sahal in 1890 bs’’ the
late IMr. Charles Wilbour. According to it, in the xviiith year of

king Tciieseu "’Iw Rfis been identified Avith the thml

king of the Illrd Dynasty, the Avhole of the region of the South,
and the Island of Elephantine, and the district of Nubia Avere

ruled by the high official Mslter, ^ ^ . The king sent a

despatch to Mater informing him that he Avas in great grief by
reason of the reports Avhich Avere brought to him into the palace
as he sat upon his throne, and because for seven years there had
been no satisfactory inundation of the Nile. As the I'esult of this
grain of every kind was A’ery scarce, vegetables and garden
^ produce of every kind could not be found, and in fact the people
had very little food to eat, and they Avere in such need that men
were robbing their neighbours. Men Avished to Avalk out, but
could not do so for want of strength ; children Avere crying for food,
young men collapsed through lack of food, and the spirits of the
aged were crushed to the earth, and they laid themselves down on
the gi’ound to die. In this temble trouble king Tcheser remem-
bered the god I-em-lietep, ^ (j -A 0 ? the son of Ptah of the

South Wall, Avho, it would seem, had once delivered Egypt from a


KHNEMU-HAPI


63


similar calamity, but as his help was no longer forthcoming
Tcheser asked his governor Mater to tell him where tjje Nile rose,
and what god or goddess was its tutelary deity. In answer to
this despatch Mater made his way immediately to the king, and
jrave him information on the matter’s about which he had asked
questions. He told him that the Nile flood came forth from the
Island of Elephantine whereon stood the first city that ever
existed ; out of it rose the Sun when he went forth to bestow
life upon man, and therefore it is also called “ Doubly Sweet Life,”

111®" island out of which the river rose was

the double cavern (?) Qerti, ^>3? whicli wtis likened to two
breasts, ^ , from which all good things poured forth ; this
double cavern was, in fact, the ‘^coucrh of the Nile,” ^

c=. and from it the Nile-god watched until tlie season

of inundation drew nigh, and then he ruslied forth like a vigoi’ous
young man, and filled the whole country.^ At Eleplianthm he
rose to a height of twenty-eight cubits, but at Diospolis Parva in
the Delta he only rose seven cubits. The guardian of this flood
was Khnemu, and it was he who kept the doors that held it in,
and who drew back the bolts at the proper time. Mater next
went on to describe the temple of Khnemu at Elephantine, and
told his royal master that the other gods in it Avere Sept (Sothis),
Anuqet, Hiipi, Shu, Seb, Nut, Osiris, Horus, Isis, and Nephthys,
and after this he- enumerated the various products that Avere found
in the neighbourhood, and from Avhich offerings ought to be made
to Khnemu. When the king heard these Avords lie offei’ed up
sacrifices to the god, and in due course Avent into his temple to
make supplication before him; finally Khnemu appeared befoi'e.
him, and said, “ I am Khnemu the Creator. My hands rest upon
“ thee to protect thy person, and to make sound thy body. I
gave thee thine heart. ... I am he avIio created himself. I am
“ the primeval Avatery abyss, and I am Nile Avho riseth at his Avill


* Hla iniindaiion is thus descHbod A

I “V


AAAAAA


u


O I


54 KHNEMU-HAPI

“ to give health for me to those Avho toil. I am the guide and
“ director of all men, the Almighty, the father of the gods,
“ Shu, the mighty possessor of the earth.” Finally the god
promised that the Nile should rise every year, as in olden time,
and described the good which should come upon the land when he
had made an end of the famine. When Khnemu ceased to speak
king Tcheser remembered that the god had complained that no
one took the trouble to repair his shrine, even though stone lay
near in .abundance, and he immediately issued a decree in which
it was ordered that certain lands on each side of the Nile near
Elephantine should be set apart for the endowment of the temple
of Khnemu, and that a certain tax should be levied upon every
product of the neighbourhood, and devoted to the maintenance of
the priesthood of the god ; the original text of the decree w.as
written upon wood, and as this was not lasting, the king ordered
that a copy of it should be cut upon a stone stele which should be
set in a prominent place.^ 1 1 is nowhere said that the god kej)t
his promise to Tcheser, but we may assume that he did. Tlie
form of the narrative of the Seven Tears’ Famine summarized
above is not older than the Ptolemaic i^eriod, but the subject
matter belongs to a much older time, and very probably represents
a tradition which dates from the Eai’ly Empire.

"We have seen that the spirit, or soul, of Khnemu pervaded all
things, and that the god whose symbol was a ram was the creator
of men and go<ls, and in connexion Avith this must be noted
the fact that, together with Ptah, he built up the edifice of the
material universe according to the plans which he had made under
the guidance and direction of Thoth. As the architect of the
univeree he possessed seven forms Avhich are often alluded to in
texts ; they are sometimes represented in pictures, and their names
are as follows : —


Khnemu Nehep, “ Khnemu the Creator.”
Khnemu Khenti-taui, “ Khnemu, governor


the two lands.”


of


* For tho hieroglypbic text see Brugsch, Die bihliBcJicn siehen Juhre der
Ilungermolh, Leipzig, 1891. • .


The Qodoess SATI.


FORMS OF KHNEMU


55


^ 3 ’ Khnkmu Sekiiet ashspu’-f, “ Khnemu,

weaver of his light.”

cm Khnemu Ktiknti i*er-ankh, “Khnemu,

Governor of the House of Life.”

, Khnemu Keb-ta-Ankhtet, “Khnemu, lord of


£ 1 ^ ^

the Land of Life.”


Khnemu Khenti netchemtciiem ankhet,
“ Khnemu, Governor of the House of Sweet Life.”


cipal female counterpart of Khnemu, and Avas Avorshipped Avith
him at Elephantine, Avhero she Avas a sister goddess of Anqct. Her

name appears to be connected Avith the root , “to

shoot, to eject, to pour out, to tlu’OAv,” and the like, and -iat is
also used in connexion Avith the scattering abi’oad and soAving of
seetl, and Avitli the sprinkling of Avater ; thus at any rate at one
period she must have boon regarded as the goddess of the inunda-
tion, Avho poured out and spread over the land the life-giving
watei's of the Nile, and as the goddess of fertility. She sometimes
carries in her hands a boA\’’ and arroAVs, a fact Avhich suggests that
in her eai-liest form she Avas a goddess of the chase ; according to
Dr. Brugsch, she Avas identified by the Greeks Avith their goddess
Hera.' In many pictures of the goddess Ave see her Avearing the
croAvn of the South and a pair of horns, Avhich prove that she Avas


a foi’in of Ast-Sept, jj “ lii'JS-SoTJiis. At the time

Avhen the temple of Dendera Avas built she Avas identified AAnth tho
local goddess Isis-Hathor of Dendera, AAnth Ament, ||


A/WV\A


of Thebes, and Men.v T, AVVW ^ ^ , of Heliopolis, and Renfit of


^ Tills goddess must not be confounded with the Satet, ^ ^ ^

represented in the form of a woman, and bears upon her liead the Utehat
and was a local Alexandrian fomi of Isis; see Lanzone, Dlzioimrio^ p. 1124.
" lUJujion^ p. 21)9.


56


SATl OR SATET


Memphis, the goddess of the year, etc. In the text of Pepi I.
Sati is mentioned (line 297) under the form Sethat, ^*=9 (|
and we see from the context that in that early period the goddess
possessed a temple at Elephantine. The dweller in Tep,

is said to have aided the king, who “has censed himself and
“ performed his ceremonies of purification with a vessel of wine,
“ which hath come from the vine of the god.* . . . Seb stretcheth


“ out his hand to Pepi and guidetli him through the gates
“ of heaven, a god in his beautiful place, a god in his place,

* 1 j| 1 behold Setuat washeth


“ him with the water which is in her four vases in Abu ” (Elephan-
tine). The mention of Tep shoAvs that there avus some connexion
between the goddess of the city of Per-Uatchet and the goddess of
Elephantine long before the period of the Vlth Dynasty. In the
preface to the cxxvth Chapter of the Bool- of Iho Dead the
deceased enumerates the various sacred places Avhich he has
visited, and says, “ I have been in the Avaters of the stream, and I
“ have made offerings of incense. I have guided myself to the
“ SuEKTET Tkee of the [divine] children, and 1 have been in Abu


“(Elephantine) in the Temple of Satet,” ^ ^


the only mention of Sati, or Satet, in the Theban Recension of the
Booh of the Dead, but it is of great impoi’tauce as shoAving that
the temple of the goddes.s at Abu Avas regarded as one of the
principal holy places in Egypt. It has already been said that


Sati Avas connected by the Egyptians Avith the star Sept,


Avherein dwelt the soul of Isis, and from this point of view Sati
Avas a foim of Isis, and became in consequence a female counter-
part of Osiris ; this fact will account for the mention of Sati in the
Booh of tfie. Dead. The centre of the worship of Sati appears to
have been the Island of Sfilial, J*-^, Avhich lies about tA\"o miles to
the south of Elephantine, in the First Catai'act.


■ -w in- -"k Jo k (IT.?.
— IPtT, .


The GODOES& ANQET.


ANQET


Anqet, third member of the triad of

Elephantine, which consisted of Khnernu, Sati, and, Anqet, and
she seems to have possessed many of the attributes of her sister-
goddess Sati. In pictures Anqet is represented in the form of a

woman who holds in her hands the sceptre and the emblem of
“life,” she Avears on her head a croAvn of feathers Avhich are

arranged in such a Avay as to suggest a savage origin. She
appeal’s to have been originally a goddess of some island in the
First Cataract, but in eai’ly dynastic times she was associated Avith
Khnernu and Sati, and her Avorship Avas common throughout
Northern Nubia; later the centre of her Avorsliip Avas at SAhal,
and she Avas regarded as a goddess of that island, and Avas called

“ lady of Satet,” Nebt Satet. Her temple there seems

to have been named “ Ameu-heri-ab,” (1 <=> 3 A , but it is clear

1 /WWSA \\ U

from the appearance of Amen’s name in its title that it cannot be
older than the XVITIth Dynasty. At l^hilae another temple
Avas built in her honour, and it bore the name of “ Pa-mor,”

I and it seems that from this island south AV'ards

she Avas identilied Avith Nephthys. In very early times Osiris,
Isis, and Nephthys Avere associated in a triad, and as Osiris Avas a
form of Khnernu, and Khnernu a form of Osiris, and Isis and Sati
Avere sister goddesses, it folloAved as a matter of course that .Vnqet
should be identified Avith Nephthys. According to Dr. Brugsch,'

^ N /w'v^AA n

the name “Anqet” is derived from the root tiiuj, (j ^ :j!, “to

surround, to embrace,” and the like, and has reference to the
goddess as the personification of the AAmters of the Nile AV'hich
embrace, and nourish, and fructify the fields. Among the pictures
of Anqet reproduced by Signor lianzone^ is one in \vhich the
goddess is seen seated in a shrine Avith a table of offerings before
her ; the shrine is placed in a boat, at each end of Avhich is an

aegis of a goddess, who wears on her head a disk and horns,

and is probably Isis ; the boat floats on a stream from AAdiich runs
a small arm. The goddess is styled “ Anqet, lady of Satet (i.e.,


^ p. 302.


- Dhioimrio, pi, xliv. ff.


58


KHNEMU HER-SHEF


“ the Island of Stlhal), lady of heaven, mistress of all the gods,”

12 m i- I" another picture

she is seen suckling a young king whose neck she embraces with her
left arm, and in a text which accompanies another repi’esentation
she is described as the “ giver of life, and of all power, and of all

“ health, and of all joy of heart,” ^ ° | ^37 P Jj | •

We have now to consider two very important forms of
IviiNEMU, that is to say, 1. Khnemu who, under the form of Hkr-
siiEF, was Avorshipped at Herakleopolis Magna, and 2. Khnemu
Avho, under the form of Osiris, Avas Avorshipped at Mendes.


1. Khnemu as Her-shef, or Her-sreft,

^ , Avas Avorshipped at Suten-henen, or TTeiicn-su,

I or Het-Henen-su, J I under the

form of a homed, ram-headed man, and Avore the White Crown
Avith plumes, a disk, and uraei attached. The Greeks trans-
scribed the name Iler-shef by 'Apera^-q';, and as Plutarch says
that it means “ strength, bravery,” it is clear that in liis time tlie
latter portion of it, xhef or sAc//, Avas deriA^cd from or

“strength, poAver, bi’avery,” and the like.
On the other hand tAvo A^ariant fonus of the name of the god
are: — Her-siik-f, ^ i-c., “ He Avho is on his lake,” and


Heri-sha-f, , i.e., “ He Avho is on his sand.”

The first form Avould connect the god with I^ake Moeris, and the
second refers to him as an aspect or phase of Osiris, Avho bears this
title in Chapter cxli., line 109, and Chapter cxlii., line 24, of the
Booh of the Deod. In Chapter xlii., line 14, the god Aa-sjjefit,
, is mentioned, and it is probable that he also is

to be identified with Osiris. ^j^Fenen-su, the centre of the Avorship
of Khnemu under the form of I:Ier-shefi, is often referred to in the
Booh of the Deady and a number of important mythological events
are said to have taken place there. Thus it Avas here that Ila rose
for the first time Avhen the heavens and the earth were created
(xvii. 7-9), and it was this rising Avhich formed the first great act


THE BENNU


59


of creation, because as soon as lla rose he separated the earth from
the sky. Osiris was here crowned lord of the universe, and here
his son Horus assumed the throne of his father left vacant by the
death of Osiris. Wlien Ra ordered the goddess Sekhet to go forth
and destroy mankind because they had mocked him and had spoken
lightly of his age, she started on her journey from Honen-su. To
this place also returned Set after his defeat by Horus, who had
wounded him severely, and Osiris was believed to have taken a
spade and covered over with earth the blood ^ which dropped from
him and his fiends, and to have buried the bodies of those whom
Hot’US had slain. It is this act which is alluded to by the deceased
when he says (Chapter i., line 30), “ I have grasped the spade on
“ the flay of digging the earth in Suton-henen (or Henen-su).”
Elsewliere (xvii. 49) we have an allusion to the “ day of the union

ol' the two earths,” *¥ ^ I-TIj arnat fani, ’ivhich is explained


by the stronger expression, “the completing of the two earths,”

The text which follows savs that it

refers to “ the mingling of earth with earth in the coffin of Osiris,
“ who is the 8oid that dwelleth in Henen-su, and the giver of
meat and drink, and the destroyer of wu’ong, and the guide of
“ the everlasting paths, i.e., Ua himself.” An entirely different
matter in connexion -with the tAvo earths is mentioned in line 129,
where there is an allusion to “ Shu, the strengthener of the two

“ lauds in Heuen-su,’


X


AWV^^ WSAAA


I /vwvvv there is little doubt that the Avords refer to the

T Ji ©

jAart AA'hich Shu played at tlie Creation, when he held up AA'ith his
arms and hands the sky Avhich Ra had made to separate it from
the earth. ’

At Henen-su lived the Great Bknnit,


(Chapter exxv.' 18), and in the neighbourhood dwelt tlie

aAvful “ CuusHKtt oif Bonus,” 0 "i— » ^ j , Set-qesu, Avho is

mentioned in tlie Negative Confession, and in this place the souls
of the beatified found a place of rest in the realm of Osiris in this


' JTaWlle, IleracIeojfollH, p, 8.


60


HER-SHEF


place (cxxxvii.A, 25). Near Henen-su were the two great mytho-
logical lakes called Heh, | , and Uatcii-urA, (| ^ ;

the variant forms of the first of these are : — S emtj - ijeh,
P ^ ^ ^ ^ i . and Utet-heh, ^ ^ | • The sanctuary

of Osiris at IJenen-su was called Nareref, crza, or

“ An-rut-f,” ^'Uk ^ *' place where nothing groweth,”

and it was entered by a door on the south side called Re-stau,

I ~T~ (^^apter xvii. 52) ; in some poi^tion of the sanctuary
Avas the Aat-en-shet, lii’ ** i’ag*nn of fire,” and near it

Avas the torture chamber named “ Sheni,” 5 /]/] ^ . This

chamber Avas guarded by a god AAdth the face of a greyhound
and the eyebroAvs of a man, and he sat Avatching at the “ EIIagav',”

/I J m ? nf the “ Tiake of Fire ” for the dead Avho passed that way,

and as he remained himself unseen he Avas able to seize upon them
and tear out their hearts and devour them. The texts shoAv that
there Avas great difference of opinion about the name of this

monster, Avhich is given as Mates, , and Beba,

^ J , and II EUi-SEP-r,

These facts, Avliich are derived chiefly from the xviitli Chapter
of the Book of the Dead, proA^e that Heneu-su, or Hei’akleopolis,
possessed a system of theology of its oavti, and that this systen\^
must be A'ery ancient, but Avhether it is older than that of Helio-
polis it is impossible, at present, to say definitely. What is
certain, hoAvever, is that the great local god Her-shef Avas
sufficiently important to be regarded as a form of the great ram-
god Khnemu. It must be noted also that Her-shef wjis a solar
god, and that as such many of tlie titles of Ra were bestoAved upon
him ; it is said that he lit up the world with his beams, that his
right eye Avas the sun and his left eye the moon, that his soul was
the light, and that the north wind which gave life to all came
forth from his nostrils. He is said, moreover, like Ra, to be
“ One.” ‘ In a figure of the god reproduced by Lanzone ** he has


' .Kc%io», p. iJ04.


- Dnionarioy p. o52.


The Qodde'ss AN IT.


HER-SHEF


01


four heads ; one is the head of a bull, one that of a ram, and two
are the heads of hawks. Above these are the characteristic horns
of Khnemu which are surmounted by two plumes and four knives.
These four heads represent the four gods who formed Khnemu of
Henen-su, i.e., Ra, Shu, Seb, andj Osiris, and thus he might be
identified with Ra-Tem of Heliopolis, or Amen-Rfi of Thebes, and
either of these compound gods might be worshipped as one of his
forms.

The female counterpart of Her-shef possesses various names,
and Jis she Avas identified Avith various goddesses this is not to be
Avondei’ed at; her chief attributes Avere those of Hathor and
Isis, and her local name Avas Atkt, or Hkrsekhxet,


r==t p ® Many of her attributes, however, Avere those of


Net (Neith), ^ Meh-urt, and ^lE(iET, and .Vxit,

as the last named goddess she Avas the sister of Ka-hki'EP, i.e.,
Osiris. Accoi'ding to a text quoted by Dr. Brugscli,* Atet, the
local goddess of I,lencn-su, in the form of a cat slew .\pep, the
great serpent of darkness. From this it is clear that she Avas a
female counterpart of Ra, Avho, as AA'^e kncAv from the xviith
Chapter of the liooh of (he Dead, took the form of a cat, and sleAV
Apep, the prince of darkness, Avho had taken the form of a monster


serpent. T'he text says, “ I am the Cat (Mau, ^ ^ ^ » "diich

‘‘ fought (?) hard by the Persea Tree (Ashet, in Annu, on

“the night when the foes of Neb-ek-tcheu *

“ destroyed.” The explanation of this statement Avhich folio avs the
‘{iiestion, “ Who then is this ? ” is “ The male C.\'i^ is Ra himself,
“ and he is called ‘ Mau ’ by reason of the Avords of the god.

“ AA'ho said about him, ‘ [Who] is like (vidu, 2 1| ^ |), unto him ? ’

“and thus his name became ‘Mtiu’ (i.e., Cat).” The fight here
I’cferred to is the first battle Avhich the god of light Avaged against


> Did. Otoij., p. 399.

2 A form of Osiris, both as the IoihI of the universe, and ns lunl of his
pc-uiiited Ixidy.

^ TJie god of Reason, or Intelligence.


62 HENEN-SU

the fiends of darkness at Annu, after which he rose in the form of
the sun upon this world.

Finally, in connexion with the city IJenen-su we must note
that there existed in the temple there a shrine which was dedicated

to the goddess Neheb-kau AAAAAA , who was

worshipped there in the form of a huge serpent. She was one of
the Forty-two Assessors of the Hall of Maati (Negative Confession,
line 40), and in the Papyrus of Nu (cxlix. 5) the deceased says
that she has “ stablished his head for him ; ” elsewhere she seems
to be mentioned as a form of Nut, and to be the female counter-
paii; of the sei’pent god Nau.^ She was a goddess who pi’ovided
for the dead meat and drink, not the material offerings of earth,

but the divine tcliefaut food, ^ o |j 1 , or fen , or

tche/tehef, compared to the nectar

and ambrosia on which the gods of Olympus lived, and which grew
in the portion of the Sekhet-Aaru, or Elysian Fields, called

Tchefet, ®. What this food was cannot be said, but the

word tchef or tclieftchef is connected with tcJmftehef, O ?

“to shed light,” and khefetch O, the “ pupil of the eye”

of Rii, i.e., the “ Eye of Horus,” S^, which is mentioned so

often in the Pyramid Texts, and it must then either be a celestial
food made of light, or some product of the mythological Olive

Tree, Baqet, which grew in Annu (Unas, line 170).

£n any case Neheb-kau was a very ancient goddess who was
connected with the Elysian Fields of the Egyptians, and she is
often depicted' in the form of a serpent with human legs and arms,
and sometimes with •wings also, and she carries in her hands one
or two vases containing food for the deceased. In the text of
Unas (line 599) she is referred to in the following passage: —
“ Homage to thee, O Horus, in the domains of Horus ! Homage
“ to thee, 0 Set, in the domains of Set ! Homage to thee, thou


QENEN-SU


63


“god Aab in Sekhet-Anror

Homage to thee, NetetthAb

“ daughter of these four gods who are in the Great House. Even
“ when the command of Unas goeth not forth, uncover yourselves
“ in order that Unas may see you as Horus seeth Isis, as Neijedu-

“ KAU ^ J ^ 'iV as Sebek seeth Net

'• (Neith), and as Set seeth Netetthab.”

Among the greatest of the festivals at Henen-su were those
in honour of Neheb-kau which, according to Dr. Brugseh,^ were
celebrated on the first of Tybi, that is to say, nine days after the

“Festival of Ploughing the Eaiiih,” Khebs-ta, © J| p ^^37,

when men began to plough the land after the subsidence of the
waters of the Inundation. Under the heading “ Osiris ” reference
is made to the performance of the ceremony of “ ploughing the
earth,” Avhich gave the name to the festival, but it may be noted
in passing that it appears to have had a double signification, i.e.,
it commemorated the burial of Osiris, and it symbolized the
ploughing of the laud throughout the country preparatory to
sowing the seed for the next year’s crop. Other festivals
were those of Bast, which were celebrated in the spring of the
Egyptian yoai-, and those of the “ hanging out of the heavens,”

D ^ i.e., the supposed reconstituting of the heavens

each year in the spring. Finally, in connexion with Henen-su
may be mentioned the God H eneb,^ I, ^ J Avhom in

the Sai’te j)eriod the official Heru planted two vineyards ; of the
attributes of this god we know nothing, but it is probable that he
was supposed to preside over grain and other products of the JancL
In several passages of the Book of the TJeiul we have the word

henbet § 1) « « corn-lands, provisions,” and the like, and

^ AWVNA U I I I

in Chapter clxxx. line 29, a god called Hknbi, Jj

is mentioned, and he appears to be identical with the Heneb of
the stele of Hem*


’ IleUijion, p. 305.


* Brugseh, Diet, pp. 852, 1364.


64


FORMS OF KHNEMU


Coining now to the second great form of Khneniu, viz., that
under which he was worshipped at Mendes, we find that at a very
early date he was identified with the great god of that city, and
was knoivn as Ba-neb-Tettu, i*e*» the Ram, lord

of Tettu. Now as the Avord for “ soul ” in Egyptian was lia, and
as a name of the ram Avas also Dcij the title Ba-neb-Tettu Avas
sometimes held to mean the “ Soul, the lord Tettu,” and this was
the name at Mendes of the local form of Khneniu, Avhose symbol
there, as elsewhere, Avas a ram. Ba-neb-Tettu, Avhose name was
corrupted by the Greeks into MduS-rj^, and Tamai al-Amditl ' by
the Arabs, was said to be the “ living soul of Ra, the holy Sekhem

“who dAvellcth Avithin Hat-niehit, and the “life of Rii,’’

“f" 0 — ^5^’ and ho Avas Avorshipped throughout the sixteenth

norae from the earliest times. He Avas regarded as the virile
principle in gods and men, and is styled, “ King of the South and
“ North, the Ram, the virile male, the holy phallus, Avhich stirreth
“ up the passions of love, the Ram of rams, whose gifts are brought
“ forth by the earth after it hath been flooded by the Nile, the
“ Soul, the life of Ril, Avho is united Avith Shu and Tefnut, the One
“ god, Avho is mighty in strength, Avho riseth in the heavens Avith
“four heads, who lighteth up the heavens and the earth (like Rfi),
“ Avho appeareth in the form of the Nile like (Osiris), Arho vivifieth
“ the earth (like Seb), and Avho formeth the breath of life for all
“ men, the chief of the gods, the lord of hea\'en and the king of
“ the gods.” ^ Ba-neb-Tettu Avas originally a local form of Ra,
but he subsequently was made to include Avithin himself not only
the Soul of Ra, but the Souls of Osiris, and Seb, and Shu. These
four Souls are reproduced by Signor Lanzone,® and appear in the
form of four rams, the horns of each being surmounted by a
uraeus ; they are described as “ The Soul of Seb, lord of flet-


* As a matter of fact the lirst |x>i'tion of this name representa

0/Aovt?, the Greek name of one portion of the ancient city of and the second

— “ al-Aradid ’* — is a coi’ruption of Ba-neb-Tettu, which became Ba-neb-Tet» then
Ba-n-Tet, and finally Man-Tet, Mendes.

" See Brogseh, p. 309.


^ Dhionario^ pi. 68.


The Goo BA-NEB-TATAU. the Ram God of Mendes.


HAT-MEHIT


“ teft ; the Soul of Osiris, lord of Ta-sent ; the Soul of

“ Shu, lord of Anit ; and the -Soul of Ba, dweller in ”

In allusion to these Souls the Ram of Mendes is sometimes
described as the Ram with “ Four faces (or, heads) on one neck,”

The female counterpart of Ba-neb-Tettu was Hat-mehit,

5eru-pa-khart,

the dweller Avithin Tettu, O ^ @ ^ • This goddess is

always represented as a Avoman, who bears on her head the fish,
Avhich is the symbol of the nome, v-^ I. She is described as


the dAveller in Atemet, || and she Avas in some

Avay connected Avith Punt, but the centre of her Avorship in Egypt
was the city of Mendes, of Avhich she is called the “ Mother ; ’* she
Avas, of course, a form both of Isis and Hathor, and as such Avas
called “ the Eye of Rfi, the lady of heaA^en, and the mistress of the
gods.” In late dynastic times, when Ba-neb-Tettu was especially
regarded as the Soul of Osiris, and Avheu the other aspects of the
god were not considered of so much importance, Hiit-Mehit Avas
Avholly identified Avith Isis, and her son “ Harpocrates, the
dAveller in Mendes,” became to all intents and purposes “ Horus,
the son of Isis," by Osiris. Thus we see that the local god of
Mendes, Avho was originally a form of Ra, the Sun-god by day,
Avas merged into Osiris, the Sun-god by night ; the priests, how-
eA’er, Avere careful to preserve the peculiar characteristics of their
god, i.e., virility and the power to create, and to recreate, and they
did so by declaring that the phallus and the loAver part of the

backbone, , of Osiris Avere preser\’’ed in the temple of

the city Avhich bore the name of Per-khet, ^ ^ , i.e., the

“ House of the staircase.” The Ram of Mendes was then a form

of “ Osiris as the Generator,” called


1 Pielil in Itecucil, tom. ii., p. 30; do Bouge, Oeog, Andenne^ p. 114.

» t


II — F


66


DECAY OF MENDES


in Chapters cxli. and cxlii. of the Booh of the Dead, and the
popul.ai’ity of his cult in the Delta was probably due to the
elaborate phallic ceremonies which were celebrated at Mendes and
in the neighbourhood annually.

Before the close of the Ptolemaic period, however, some
calamity seems to have fallen upon Mendes, and her sanctuaiy
was forsaken and her god forgotten; on the other hand, the
portion of the city which was kno^vn by the name Thmuis,
OfiovK, survived, and was sufficiently important in Christian
times to possess a bishop of its own. The Copts called
the place eJUtoYEOUC, or 'f'BA.ici euiOYi, and a Bishop of
Thmoui was present both at the Council of Nice and the Council
of Ephesus.*

Finally, we have to note that Khnemu as a form of Shu, i.e.,
as a personification of the wind, and atmosphere, and the supporter
of heaven, and the light of the Sun and IMoon, was worshipped at
several places in Upper Egypt and in Heliopolis under the form of
a ram; the centre of his worship at this last-named place was
Ilet-Benben, or the “ House of the Obelisk.” At Jjatopolis he
absorbed the attributes of Tern, and he was identified with Nu, the
maker of the universe and creator of the gods ; similarly, he wms
regarded as a form of Ptah and of Ptah-Tanen, and his female
counterparts were Menhit, Sekhet, and Tefnut. In a hymn which
is inscribed on the walls of the temple of Esna he is called, “ The
“ prop of heaven who hath spread out the same with his hands,” and
the sky is said to rest upon his head whilst the earth beareth up his
feet. He is the creator of heaven and earth and of all that therein
is, and the maker of whatsoever is ; he formed the company of the
gods, and he made man upon his potter’s wheel. He is the One
god, the source from which sprang the regions on high, the
primeval architect, the maker of the stars, the creator of the gods,
who was never born, and the begetter or milker of his own being,
whom no man .can understand or comprehend. Many other
passages in the inscriptions at Esna ascribe to him naturally all
the powers and attributes^ of Ptah. Among several interesting

* Amcliueau, La Oaographie de V^gijpte, p. 501.

* For the enwuei'aition of several of them see Brugsch, Religim, p. 504.


KHNEMU-SHU


67


addresses to the god may be mentioned that wherein it is said,
“ Thou hast raised up heaven to be a dwelling-place for thy soul,
^^and thou didst make the great deep that it might serve as a
“hiding-place for thy body.” Finally, it may be noted that as
Khnemu-Shu absorbed the attributes of Nu, Rs'i, Ptali, Thoth, etc.,
so also several great goddesses, besides those already mentioned,
were identified with his female counterpai*ts, e.g., Nut, Net (Neith),
Nebuut, etc.


( 68 )


CHAFTEIl IV

ATEN, THE GOD AND DISK OF THE SUN

I N connexion with the Sun-gods of Egypt and with their
various forms which were worshipped in that country must
be considered the meagre facts which we possess concerning Aten,
who appears to have represented both the god or spii’it of the sun,
and the solar disk itself. The origin of this god is wholly obscure,
and nearly all that is known about him under the Middle Empire
is that he was some small provincial form of the Sun-god which
was worshipped in one of the little towns in the neighbourhood of
Heliopolis, and it is possible that a temple was built in his honour
in Heliopolis itself. It is idle to attempt to describe the attributes
which were originally ascribed to him under the Middle or Early
Empire, because the texts which Avere Avritten before the XVlIIth
Dynasty give us no information on the subject. Under the
XVIIIth Dynasty, and especially during the reigns of Amen-
hetep III. and his son Amen-hetep IV., he Avas made to usurp all
the titles and attributes of tlie ancient solar gods of Egypt, Ra,
Ra-Heru-khuti, Homs, etc., but it does not folloAv that they
originally belonged to him. In the Theban Recension of the
B.ook of the Dead, which is based upon the Heliopolitan, we
find Aten mentioned by the deceased thus; — “Thou, 0 Ra,
“ shinest from the horizon of heaven, and Aten is adored when he
“ resteth (or setteth) upon this mountain to give life to the tAVO
“ lands.” ^ Hunefer says to Ra, “ Hail, Aten, thou lord of beams
“ of light, [Avhen] thou shinest all faces (i.e., everybody) live ; ”

* See itiy Chapters of Coming Forth by Day (Translation), p. 7 ; for the
passages which follow ^ee the Voeqbulary, s.v. itlen, p. 48.


ATEN WORSHIP


69


Nekht says to Ra, “0 thou beautiful being, thou dost renew
“ thyself and make thyself young again under the form of Aten ; ”
Ani says to Ra, “Thou turnest thy face towards the Underworld,

“ and thou makest the earth to shine like fine copper. The dead
“ rise up to see thee, they breathe the air and they look upon thy
“ face when Aten shineth in the horizon ; ” “ I have come

“ before thee that I may be wth thee to behold thy Aten daily; ”

“ 0 thou who art in thine Egg, Avho shinest from thy Aten,” etc.

These passages show that Aten, at the time when the hymns
from whicli they are taken were composed, was regarded as the
material body of the sun wherein dwelt the god Rsi, and that he
represented merely the solar disk and was the visible emblem of
the great Sun-god. In later times, owing to protection afforded
to him by Amen-hetep III., the great Avarrior and hunter of the
X Vlllth Dynasty, other views were promulgated concerning Aten,
and he became the cause of one of the greatest religious and social
revolutions which ever convulsed Egypt. After the expulsion of
the Hyksos, Amen, the local god of Thebes, as the god of the
victorious princes of that city, became the head of the company of
the gods of Egypt, and the early kings of the XVIIIth Dynasty
endowed his shrine Avith possessions, and gave gifts to his priest-
hood Avith a lavish hand. In spite of this, hoAvever, some of these
kings maintained an affection for the forms of the Sun-god AA'hich
Avere Avoi’shipped at Helioi.)olis, and Thothmes IV., it Avill be
remembered, dug out the Sphinx from the sand Avhich had buiied
him and his temple, and I’estored the Avorship of Ra-Harmachis,
and he Avas not the only monarch Avho AueAved with disnmy the
great and groAving power of the priests of Amen-Rii, the “ king of
the gods ” at Thebes.

Amen-hetep III., the son of Thothmes IV., held the same*
views Jis his father in this respect, and he Avas, apparently, urged to

give effect to them by his wife Thi, Q Ij!)J , the daughter of luaa,
(| 1 | ^ || and Thuau, s=» ^ ^ who Avas a foreigner and

who was in no way connected Avith the royal house of Egypt.
Having married this lady, he gave her as dowry the frontier city

of Tcharu, ^ 1 ©> natural ability, coupled Avith the


70


THI AND AMEN-yETEP III.


favour of her husband, maile her chief of all the royal wives, and a
great power in the affairs of the government of the country. It
has been thought by some that she was a native of the country near
Heliopolis, and it is possible that she herself was a votary of Aten,
but be that as it may, she appears to have supported the king in
his determination to encourage the worship of this god. At an
early period in his reign he built a temple in honour of Aten at
Memphis, and later he built one at Thebes, quite close to the gi'eat
sanctuary of Amen-Ra, the pi'iests of whom Avere, of course, poAver-
less to resist the Avill of such an active and able king. Soon after


The besmis of Aten illuiiiinin^; the names of Khu-oii-Atoii ant] his family.


his marriage Avith Thi, Amen-hetep III. <iug, in his Avife’s city of
Tcharu, a lake, which Avas about 6000 feet long by 1 000 feet broad,'
and on the day of the festival when the Avater Avas alloAved to flow
‘into it, he sailed over it in a boat called “ Aten-neferu,” (| J
i.e., the “ Beauties of Aten ; ” the name of the boat is a clear proof
of^his devotion to the god Aten. Amen-hetep IV., the son of
Amen-hetep III. by the foreign lady Thi, not only held the
religious views of his father, but held them very strongly, and his


its breadth 600 cubits.”


mil


- 'j-

\7


i.e., “its length J1600 cubits,


71


AMEN-HETEP IV. (KHU-EN-ATEN)

life shows that he must have been from his youth up an adherent
of the worship of Aten ; it is supposed, and with much probability,
that the intensity of his love for Aten and his hatred for Amen-Rii
were due to his mother’s influence.

Amen-hetep IV. succeeded his father without difficulty, even
though his mother was not a member of the royal family of Egypt,
and for the first few years of his reign he followed the example of
the earlier kings of his dynasty, and lived at Thebes, where he no
doubt ruled according to his mother’s wishes ; he offered up
sacrifices to Amen-Ra at the appointed seasons, and was, outwardly
at least, a loyal servant of this god, whose name fonned a part
of his name as “ son of the Sun.” W e may note in passing, that
he had adoptc<l on his accession to the throne the title “ High-
“ priest of Ru-yeru-khuti, the exalted one in the horizon, in his

“name of Shu who is in Aten,” If!

he Avas not only a worshipper of Ra-IIarraachis, anothex’ of the
forms of the Sun-god of Heliopolis, but also that he endorsed the
vieAVs and held the opinions of the old College of Priests at
Heliopolis, which made Shu to be the creator of the gods, and
which assigned the disk (Aten) to him for a dAvelling-place.
Amen-hetep’s titles as lord of the shrines of the cities of Nekhebet
and Uatchet,^ and as the Horus of gold ® also prove his devotion
to a Sun-god of the South Avhose attributes were the same as the
Sun-god of Heliopolis. During the early years of his reign at

J n /vvN/w\

Jj I 1 5 honour of

Rii-Harmachis at Thebes, and it is probable that he took the
opportunity of restoring or enlarging the temple of Aten AvhiqJ^
had been built by his father ; at the same time we find that he
worshipped both Amen and Aten, the former in his officisil position
as king, and the latter in his private capacity. It was, hoAvever,


2


72


THE CITY KHUT-ATEN


impossible for the priests of Amen-Ra to tolerate the presence of
the new god Aten and his worship in Thebes, and the relations
between the king and that powerful body soon became strained.
On the one hand the king asserted the superiority of Aten over
eveiy god, and on the other the priests declared that Amen-Ra
was the king of the gods. As, however, Amen-Ra was the centre
of the social life of Thebes, and his priests and their relatives
included in their number the best and greatest families of the
capital city, it came to pass that the king found himself and the
worship of Aten wholly unsupported by the great mass of its
population, whose sympathies were with the old religion of Thebes,
and by those who gained their living in connexion with the
worship of Amen-Ra. The king soon realized that residence in
Thebes was becoming impossible, and in the fifth year of his reign
he began to build a new capital on the east bank of the hTile, near
a place which is marked to-day by the Arab villages of Haggi
Kandil and Tell el-‘Amarna; he planned that it should include
a great temple to .Vten, a psilace for the king, and houses for
all those who were attached to the worship of Aten and were
prepared to follow their king there.

Whilst the new capital was building the dispute between the
king and the priests of Amen-Ru became more severe, and matters
were much aggravated by Amen-hetep IV. when Ijie promulgated
the edict for oblitemting the name of Amen and his figure from
every monument in Egypt. At length the king left Thebes and
took up his abode in his new capital, which he called “ Khut-

Aten,” ^ {] i.e., “ Horraon of Aten,” and as a sign of the

entire severance of his connexion with the traditions of his house
m respect of Amen-Ila he discarded his name “ Amen-hetep ” and

called himself Khut-en-A.ten i) i-G.j “ Glory of

Aten,” or, “ Spirit of Aten.” At the same time he changed his
Horus name of “Exalted One of the double plumes” to “Mighty
Bull, beloved of Aten ” (or, lover of Aten), and he adopted as lord
of the shrines of Nekhebet and Uatchet the title of “ Mighty one
of sovereignty in Khut-Aten,” and as the Horus of gold he styled
himself, “ Exalter of the name of Aten.” The temple of Aten at


ATEN WORSHIP


73


Khut-Aten was, like that at Heliopolis, called IJet Benben,
Qa J — a name which probably means “House of

the Obelisk 5 it was begun on a very large scale, but was never
finished. It contained many altai’s whereon incense was burnt
and offerings were laid, but no sacrifices of any kind were offered
up on them. The high-priest of Aten assumed the title of the

high-priest of Ra at Heliopolis, Ur-masiu, ^ ^ ^ ^ »

and in many respects the new worship was carried on at Khut-
Aten by means of many of the old forms and ceremonies of the
Heliopolitan priesthood ;
on stated occasions the
king himself officiated.

The worship of Aten as
understood by Aiiien-
hetcp IV. was, hoAvcver,
a very different thing
from the ancient wor-
ship of iVten, for whereas
that was tolerant the
new worship was not.

It is clear from the re-
liefs which have been
found in the city of
Khut-Aten that Aten
was regarded as the giver
of life, and the source of all life on this earth, and that liis symbols
were the heat and light of the sun which vivified and nourished
all creation. Aten was also the one physical body of the Sun, and
the weed of A ten ascribed to the god a monotheistic • characteiT or*
oneness, of which it denied the existence in any other god. This
being so, the new religion could neither absorb nor be absorbed by
any other; similarly, Aten could neither absorb nor be absorbed by
the other gods of Egypt, because he had nothing in common
with them. Attempts have been made to prove that the Aten
worship resembled that of the monotheistic worship of the
Hebrews, and to show that Aten is only another form of the name


Aiuou-hoti^p IV. and tiis Wife adrini]^ Atou.


74


HYMN TO ATEN

Adun, i.e., the Phoenician god whom the. Greeks knew as
iiScui'ts ; but as far as can be seen now the worship of Aten was
something like a glorified materialism, which had to be expounded
by priests, who performed ceremonies similar to those which
belonged to the old Heliopolitan sun-Avorship, without any con-
nexion whatsoever Avith the worship of YaliAveh, and a being of
the character of Addn, the local god of Byblos, had no place in it
anywhere. In so far as it rejected all other gods, the Aten
religion was monotheistic, but to judge by the texts which describe
the power and AA'orks of Aten, it contained no doctrines on the
unity or oneness of Aten similar to those which arc found in the


AniPu-ljKffcep IV. Boatf'd on his throne bf?neath the Dish,


hymns to Ra, and none of the beautiful ideas about the future life,
with which we are familiar from the hymns and other compositions
* in Ihe Book o f the Dead.

The chief source of our knowledge of the attributes ascribed
to Aten is obtained from the hymns to this god which Amen-
hetep IV. caused to be inscribed on his monuments, and from
one of them which has twice been published in recent years ’ we

' First by Bouriant in M^'moirea de la Miaslon^ tom. i., pp. 2£F., and later, with
numerous corrections of Bonriant’s text and a running commentary by Mr. Breasted,
in De Hymnia in Salem attb regc Amenophide IV. conceptia^ Berlin (no date).


HYMN TOi ATEN 75

obtain the following extracts. The hymn is prefaced by these
words : —

“ 1. A hymn of praise to Heru-khuti (Harmachis), who
“ springeth up joyfully in the horizon in his name of ‘ Shu who is
“ in the Disk,’ and who liveth for ever and for ever, Aten the
“ Living One, the Great One, he who is [celebrated] in the thirty

y AWVWv

year festival, the lord of the orbit of the sun, the lord

“ of the sun, the lord of heaven, the lord of earth, the lord of the
“ House of Aten in the city of Khut-Aten, 2. by the king of the
“ South and of the North, who liveth by Maat, the Lord of the Two

“Lands, ^Nefer-kheperu-Rsi-uii-en-RaJ,^ the son of the Sun, who

“ liveth by Maat, the lord of crowns, Khu -en-Aten who is great

“ in the duration of his life, 3. and by his great royal wife, his darling,

“ the Lady of the Two Lands, (^Nefert-iti, Nefer-neferu-Aten^ ,^

“ the living one, the strong one for ever.” The hymn proper
begins after the words, “ He (i.e., the king) saith, 4. ‘ Thy rising is
“ ‘ beautiful in the horizon of heaven, 5. 0 thou Aten, who liadst
“ ‘ thine existence in primeval time. 6. When thou risest in the
“ ‘ castein horizon thou hllcst every land with thy beauties, 7. thou
“ ‘ art beautiful to see, and art great, and art like crystal, and art
“ ‘ high above the earth. 8. Thy beams of light embrace the lands,
“ ‘ even every land which thou hast made. 9. Thou art as Ra,
“ ‘ and thou bringest [ thyself ] unto each of them, 1 0. and thou
“ ‘ bindest them with thy love. 11. Thou art remote, but thy beams
“ ‘ are upon the earth. 12. So long as thou art in the heavens day
“‘shall follow ill thy footsteps. 13. When thou settest in the
“ ‘ western horizon the earth is in darkness, and is like a being that
“ ‘ is dead. 14. They lie down and sleep in theit habitations,
“ ‘ 15. their heads are covered up, and their nostrils are stopped,
“ ‘ and no man can see his neighbour, 16. and all their goods and

* These titles mean something like, Jleauiy of the creations of iJa, the only
one of Ila.”

2 I.e., Glory of Aten.”

** The proper name is Nofert-iti, and her title means “ IJeauty of the beautiea
of Aten.”


76 HYMN TO ATEN

“ * possessions may be carried away from under their heads without
“‘their knowing it. 17. Every lion cometh forth from his den,
“‘18. and serpents of every kind bite; 19. the night becometh
“ ‘ blacker and blacker, 20. and the earth is silent because he who
“ ‘ hath made them hath sunk to rest in his horizon.

“21. When thou risest in the horizon the earth lightens, and
“ when thy beams shine forth it is day. 22. Darkness taketh to
“ flight as soon as thy light bursteth out, and the Two Lands keep
“ festival daily. 23. Then [men] wake up and stand upon their
“ feet because thou hast raised them up, 24. they Avash themselves,
“ and they array themselves in their apparel, 25. and they lift up
“ to thee their hands with hymns of praise because thou hast risen.
“ 26. [Over] all the earth they perform their Avork. 27. All beasts
“ and cattle repose in their pastures, 28. and the trees and the
“green herb put forth their leaves and flowers. 29. The birds
“ fly out of their nests, and their Avings praise thy Ka as they fly
“ forth. 30. The sheep and goats of every kind skip about on
“their legs, 31. and feathered foAvl and the birds of the air also
“ live [because] thou hast risen for them. 32. The boats float
“ doAvn and sail up the river likeAvise, 33. for thy path is opened
“ when thou risest. 34. The fish in the stream leap up toAvards
“ thy face, 35. and thy beams shine through the Avatere of the
“ great sea.

“ 36. Thou makest male seed to enter into Avomen, and thou
“ causest the liquid seed to become a human being. 37. Thou
“makest the man child to live in the body of his mother.
“ 38. riiou makest him to keep silent so that he cry not, 39. and
“ tliou art a nurse to him in the Avomb. 40. Thou givest breath
“ that it may vivify every part of his being. 41. When he goeth
forth from the belly, on the day wherein he is born, 42. thou
“openest his mouth that he may speak, 43. and thou providest
“ for him Avhatsoever is necessary. 44. When the chick is in the
“ the egg, and is making a sound within the shell, 45. thou givest
“ it, air inside it so that it may keep alive. 46. Thou bringest it
“ to perfection so that it may split the eggshell, 47. and it cometh
“ forth from the egg to pi*oclaim that it is a perfect chick,
“ 48. and as soon as it hath come forth therefrom it runneth


HYMN TO ATEN 77

“about on its feet. 49. How many are the things which thou
“ hast created !

“ 60. There were in the face of the One God, and his

“ had rest. 51. Thou didst create the earth at thy will

“ when thou didst exist by thyself, 52. and men and women, and
“ beasts and cattle, and flocks of animals of every kind, 53. and
“ every thing which is upon the earth and which goeth about on
“ its feet, 54. and everything which is in the air above and which
“ flieth about with wings, 55. and the land of Syria and Nubia,


Amen-^etop IV. and his Wife and Daughter,


“ and Egypt. 56. Thou settest every man in his place, 57. and
“thou makest for them whatsoever they need. 58. ThoU'pvcs
“ videst for every man that which he should have in his storehouse,
“ and thou computest the measure of his life. 59. They speak in
“ tongues which are different [from each other], 60. and their
“ dispositions (or characteristics) are according to their skins.
“61. Thou who canst discern hast made the difference between
“ the dwellers in the desert to be discerned.

“ 62. Thou hast made Hapi (i.e., the Nile) in the Tuat, 63. and


78


HYMN TO ATEN


“ thou bringest him on according to thy will to make rational
“ beings to live, 64. inasmuch as thou hast made them for thyself,
“ 65. 0 thou who art the lord of all of them, and who dost remain
“ with them. 66. Thou art the lord of every (?) land, and thou
“shinest upon them, 67. thou art Aten of the day, and art
“revered in every foreign land (?), 68. and thou makest their
“ lives. 69. Thou makest Hapi in heaven to come doAvn to them,
“ 70. and he maketh his rushing waters to flow over the hills like
“the great green sea. 71. and they spread themselves abroad
“and water the tields of the people in their villages. 72. Thy
“ plans (or, counsels) are doubly beneficent. 73. Thou art the
“ Lord of eternity, and thou thyself art the Nile in heaven, and
“ all foreign peoples and all the beasts on all the hills 74. go about
“ on their feet [through thee], 75. Hapi (i.e., the Nile) cometh
“from the Tuat to Egypt, 76. and thou givest sustenance to its
“ people and to every garden, and 77. [when] thou hast risen they
“ live for thee.

“ 78. Thou hast made the seasons of the year so that they
“may cause the things which thou hast made to bring fortli,
“ 79. the winter season bringeth them cold, and the summer
“ season fiery heat. 80. Thou hast created the heavens which ai’e
“ far extending that thou raayest rise therein and maycst bo able
“ to look upon all which thou didst create when thou didst exist
“ by thyself, 81. and thou dost rise in thy creations as the living
“ Aten, 82. and thou dost rise, and dost shine, and dost depart on
“ thy path, and dost return. 83. Thou didst create [the forms]
“ of created things in thyself when thou didst exist alone. 84.
“ Cities, towns, villages and hamlets, roads and river[s], 85. from
“ these every eye looketh upon thee, 86. for thou art the Aten of
the day and art above the earth. 87. Thou joumeyest through

“ that which existeth in thine Eye. 88 89.

“ Thou art in my heart, 90. and none knoweth thee except thy

“ son (^Nefer-kheperu-Ra-ua-en-Ra^ , 91. and thou makest him to

“be wise and understanding through thy counsels and through
“ thy strength. 92. The earth is in thy hand, inasmuch as thou
“ hast made them (i.e., those in it). 93. When thou risest man-


HYMN TO ATEN


79


“ kind live ; and when thou settest they die. 94. As long as thou
“ art in the sky they live in thee, 95. and the eyes of all are upon
“ thy beauties until thou settest, 96. and they set aside their
“ work of every kind when thou settest in the west. 97. Thou

“ risest and thou makest to grow for the king.

“98 from the time when thou didst lay the foundations

“ of the earth, 99. and thou didst raise them up for thy son Avho
“ proceeded from thy members.” [Here follow two lines wherein
the names and titles of the king are repeated.]

The above version of the hymn to Aten will serve to illustrate
the views held by the king and his folloAvers about this god, and
may be compared with the liymns to Ra, which are quoted in the
section on the forms of the Sun-god, when it will be seen that
many of the most important characteristics of hymiis to sun-gods
are wanting. There is no mention of enemies or of the fiends, Apep,
Sebau, and Nak, who were overcome by Ra Avhen he rose in the
eastern horizon; no reference is made to Khepera, or to the
services which Thoth and Miiat were believed to render to him
daily ; and the frequent allusions to the Mutet and Sektet Boats
in Avhich Ra Avas thought to make his journey over the sky are
Avholly omitted. The old myths which had groAvn up about Ra
are ignored, and the priests of Aten proclaimed Avith no uncertain
A'oice tile unity of their god in terms Avhich provoked the priests
of Amen to Avrath. Aten had existed for ever, they said, he was
beautiful, glorious, and self-existent, he had created the sun and
his path, and heaven, and earth, and every living being and thing
therein, and he maintained the life in man and beast, and fed all
creatures according to his plans, and he determined the duration
of their life. Ever 3 rthing came from Aten, and everything
depended upon him; he Avas, moreover, everlasting. From the
absence of any mention of the “ gods ” or of the Avell-knoAAm great
gods of Egypt it is evident that they wished to give a monotheistic
character to the Avorship of Aten, and it was, manifestly, this
characteristic of it which made the king and his god detested at
Thebes ; it accounts for the fact that Amen-hetep IV. felt it to be
necessary to build a neAv capital for huuself and his god, and
supplies us with the reason why he did not settle in one of the


80


ATEN WORSHIP


ancient religious centres of his kingdom. We should expect that,
as he styled himself the high-priest of Heru-khuti (i.e., Harmachis),
he would have taken up his abode in Memphis or Heliopolis,
where this god was greatly honoured, but as he did not, Ave are
driven to conclude that there was in the worship of Aten and in
the doctrines of his priests something which could neither brook
nor tolerate the presence of another god, still less of other
gods, and that that something must have been of the nature of
monotheism.

Now although the hymn quoted above gives us an idea of the
views held by Amen-hetep IV. and his adherents concerning
Aten, it is impossible to gather from it any very precise ini forma-
tion about the details of the belief or doctrine of A ten, but it is
clear that in practice the religion Avas of a sensuous character, and
eminently materialistic. Incense Avas burnt freely several times
in the day, and the hymns sung to Aten were accompanied by the
sounds of the music of harps and other instruments, and the people
vied Avith each other in bringing gifts of fruit, and flowei*s, and
garden produce to lay on the altars which were never drenched
with the blood of animals offered up for sacrifice. The Avorship of
Aten was of a joyous character, and the surroundings among
which it Avas carried on AA'cre bright and cheerful. The mural
decorations in the temple Avorc dilfei'ent from those of the older
temples of Egypt, for they Avere less severe and less conventional,
and they Avere painted in lively colours; in fact, the artists
employed by Amen-hetep IV. threAV ofl’ many of the old ti'ammels
of their profession, and indulged themselves in neAv designs, ncAv
forms, new colours, and neAv treatment of the subjects Avhich they
Avished to represent. We may see from the remains of their Avail
decorations that the artists of the city of Khut-Aten made one
great step in advance, that is to say, they introduced shading into
their painting, and it is greatly to be regretted that it aa^us retraced
later ; it was only during the reign of Amen-hetep IV. that the
Egyptian artist ever shoAved that he understood the effects of light
and shade in his Avork. The texts and inscriptions Avhich Avere
placed upon the walls relate to the glory and majesty and
beneficence of Aten, and everywhere are seen representations of


ATEN WORSHIP


81


the visible emblem of the god. The form in which he is depicted
is that of the solar disk, from which proceed rays, the ends of

which terminate in hands wherein are the emblems of life,

and sovereignty, in the bas-reliefs and frescoes we see these

human-handed rays shining upon the king, and liis queen and
family, and upon the cartouches containing the names of himself
and of his queen Nefert-itli. The simple interpretation of such
scenes is that the sun is the soui'ce of all life and of everything
Avhich supports it upon earth, but it is probable that the so-caUed
Aten heresy was in some way founded upon the views which the
Atenites held about this method of representing their god. Be
this as it may, Ainen-hetep IV. loved to be depicted with the
human-handed rays falling upon him, and whatever his doctrines
of .Vten were he preached them with all the enthusiasm of an
Oriental fanatic, and on special occasions he himself officiated as
high-priest of the cult. The wisdom of his policy is open to
doubt, but there is no reason for regai’ding him as anything but
an earnest and honest propagandist of a neAV creed.

Now, as the king changed his religion and his name, so he
also caused his own form and figure when i-epresented in bas-
reliefs to be changed. In the earlier monuments of his reign he is
depicted as possessing the. typical features of his father and of
others of his ancestors, but at Tell el-‘Amarna his physical
chariicteristics are entirely ditferent. Hero he is portrayed with
a very high, narrow, and receding forehead, a large, sharp,
aquiline nose, a thin, weak mouth, and a large projecting chin,
and his head is set upon a long and extremely slender neck ;
his chest is rounded, his stomach inflated, his thighs are large and
broad, and in many respects his figure resembles tliat of a woman.
It is impossible that such representations of the king would
be permitted to appear in bas-reliefs in his city unless he
approved of them, and it is clear that he did approve, and
that his officials understood that he approved of this treatment
of his person at the hands of scidptors and artists, for some
of the high officials were themselves represented in the same

manner. Still, some of the drawings of the king must be

• ■

II — G


82 AMEN-HETEP IV.

reffarded as caricatures, but whether intentional or otherwise
cannot be said.

For a few years Amen-hetep IV. led a life of great happiness
and enjoyment in his new capital, and Ixis whole time seems to
have been passed in adorning it with handsome buildings, fine
sculptures, and large gardens filled Avith trees and plants of every
kind ; he appears to have bestoAved gifts Avith a laAush hand upon
his favourites, who it must be admitted, Avere his officials who
seconded his wishes and gave effect to them. Life at Khut-Aten
Avas joyous, and there is no evidence that men troubled
themselves with thoughts about death or the kingdom of Osiris ;
if they did, they made no mention of them in their hymns and
inscriptions.

On the other hand Amen-hetep IV. did not, or could not,
abolish the characteristic funeral customs and beliefs of his
country, and the tombs of the adherents of Aten bear Avitness to
the fact. The king caused a tomb to be hcAvn out of the rock in
the mountains near the town, on its eastern side, and it containcil,
Avhen discovei-ed in 1892 by the natives, the things Avhich are
usually found in tombs of men of high I’ank. The sarcophagus
AA'as broken in pieces, but scattered about the mummy-chamber
and along the corridor which led to it were numbers of objects and
fragments of objects made of the beautiful purple and blue ghized
faience Avhich is so characteristic of the reign of Amen-hetep IV.
The body of the king must haA'^e been mummified, and on it must
have been laid the same classes of amulets that are found on the
royal mummies at Thebes. Portions of several granite usJiabtiu
figures were also found, a fact which shows that those Avho buried
Jihe king assumed he would enjoy a somewhat material life in
Sekhet-hetepet and Sekhet-Aarru in the kingdom of Osiris. That
Amen-hetep IV. thought little about his death and burial is proved
by the state of his tomb, which shoAvs that he made no attempt to
prepare it for the reception of his body when the need should
arise. This is the more strange because he had caused his eldest

daughter A ten-merit, ^ buried in it, and

he must have Imo^. frpm sad experience what great preparations


Amen-hetep IV.


83


had to be made, and what complicated ceremonies had to be per-
formed when a royal personage was laid to rest. The tombs of
the adherents of Aten are very disappointing in many ways,
though they possess an interest peculiar to themselves. From the
scenes painted on their walls it is possible to obtain an idea of the
class of buildings which existed in the city of Khut-Aten, and of
the arrangements of its streets and gardens, and of the free manner
in which the various members of the royal family moved about
among the people. Tlie king’s tomb was never finished, and the
remains of the greater number of the paintings on its walls show
that they wei’e executed not for him but for his eldest daughter,
who has already been mentioned; the chief subject chosen for
illustration is the worship of Aten, and both the scenes and the
texts accompanying them represented that the god was adored by
every nation in the world.

It is, unfortunately, not known how old the king was when he
died, but ho must have been a comparatively young man, and his
reign could not have been so long as twenty years. In the ten or
twelve years of it which he lived at Khut-Aten he devoted himself
entirely to the building of las new capital and the development of
the cult of Aten, and meanwhile the general condition of Egypt
was going from bad to worse, the governors of Egyptian possessions
in Syria and l*alestine were quarrelling among themselves, strong
and resolute rebels had risen up in many parts of these countries,
and over and above all this the infuriated pi'iesthood of Amen-Ra
were watching for an opportunity to restore the national god to his
proper place, and to set upon the throne a king who would
forward the interests of their brotherhood. This opportunity came
with the death of Amen-hetep IV., when Tut-ankh-Amen, a son of
Amen-hetep III. by a concubine, ascended the throne ; he man*ied'
a daughter of Amen-hetep IV., who was called Ankh-s-en-pa-Aten,
but she changed her name into Ankh-s-en-Ainen, and both the new
king and queen were worehippers of the great god of Thebes.
Tut-ankh-Amen at once began to restore the name and figure of
Amen which his father-in-law had cut out from the monuments,
and began to build at Thebes ; very soon after his accession he
<»uue ito terms with the priests of Amen, and in due course


84


AMEN-HETEP IV.

*

removed his court to the old capital. On the death of Tut-ankh-
Amen, a “ superintendent of the whole stud of Pharaoh ” of the
name of Ai ascended the throne by virtue of his marriage with
Thi, who was in some way related to the family of Amen-hetep IV. ;
before Ai became king he was a follower of Aten, and built him-
self a tomb at Khut-Aten, which was ornamented after the manner
of those of the adherents of this god, but as soon as he had taken
up his abode at Thebes and begun to reign over Egypt he built
another tomb in the Valley of the Tombs of the Kings at Thebes.

The decoration of the sarcophagus which he placed in the
latter tomb makes it quite certain that Avhen he made it he had
rejected the cult of Aten, and that he was, at all events outwardly,
a loyal follower of the god Amen-Ra. On the death of Ai several
pretenders to the throne rose up in Egypt, and a period of anarchy
followed. Of the details of the history of this period nothing is
known, and the only certain fact about it is that the power of the
XVIIIth Dynasty was broken, and that its downfall Avas certain.
During the reigns of Tut-ainkh-Aiiien and Ai the prosperity of the
city Khut-Aten declined rapidly, and as soon as the period of
anarchy Avhich followed their reigns began its population left it,
little by little, and its doAvnfall Avas assured ; the artists and Avork-
men of all kinds who had obtained Avork there under Amen-hetep
found their occupation gone, and they departed to Thebes and the
other cities whence they had come. Under the reign of l leru-em-
heb the decay of the city advanced and it became generally
deseried, and very soon after men came from far and near to carry
off, for building purposes, the beautiful Avhite limestone blocks
Avhich were in the teznple and houses. Ileru-em-heb was the
nominee of the priests of Amen-Ra, and he used all his power and
influence to stamp out every trace of the worship of Aten, and
succeeded. Thus Amen-Ra conquered Aten, Thebes once more
became the capital of Egypt, the priests of Amen regained their
ascendancy, and in less than twenty-five years after the death of
Amen-hetep IV. his city was deserted, the sanctuary of his god
Avas desecrated, his folloAvers Avere scattered, and his enemies were
in undisputed possession of the country.


{ )


CHAFfER V


THE GREAT COMPANY OF THE GODS OF

HELIOPOLIS


A I’ERUSAL of the Pyramid Texts reveals the fact that the
priests of Heliopolis believed in the existence of three
companies of gods, and that to each company tliey assigned at
least nine gods ; in certain cases a company contained eleven,
twelve, or more gods. In the text of Unas (line 222 IF.) we find
a series of addresses to Rii-Teni, wherein are mentioned Set


and Nophthys, Osiris, Isis, and Iler-hepes, ll , jj ,


-CSO- o'

and


° , Thoth, Anubis, and Usert,

llorus, wliich seems to show that one company of gods, of which the
dual god Ka-Tem was the head, consisted of Set, Nephthys, 1.1 er-
hepes, Osiris, Isis, Thoth, Anubis, Usert, and Horus, i.e., in all ten
gods. In the next section but one of the same king’s text (line 240 f.)
the Great Company of the gods of Heliopolis are declared to be : —

1. Tkm, 2. Shu, p cno ^ . 3. Tki<'nut, 4. Skb, J .

5. Nut, 6. Isis, ll. 7. Set, 3^- 8. Neihituys,


0. Thoth, 10. Houus, Hei'e again we have ten gods

assigned to the divine company, but curiously enough the name of
OsiKis, one of the most important of the gods, is omitted. Follow-'
ing these ten names comes an address to the “ Great Company of

the Gods,” > which clearly refers to the gods

whose names we have mentioned. In the text of Pepi 11.
(line 665), the gods who are declared to form “ the Great Company
of the gods who are in Annu” are: — 1. Tbm. 2. Shu. 3. Teenut.

4. Seb. 5. Nut. 6. Osims. 7. Isrs. 8. Set, ^ ^ , and 9.


86


GODS OF HEDIOPOIJS


Nephthys, *^"6 called the “offspring of Tern, who

“ made wide his heart when he gave them birth in your name of
“ ‘ Nine.’ A few lines lower down the king makes a petition to
the “Great Company of the gods who are in Annu,” and he
includes in it the names of Tem, Shu, Tefnut, See, Nut, Osiuis,
Osikis-Khent-Amknti, Set of Orahos, Heru of Edfu,* Ra, Khent-
Maati,® and Uatciiet ; thus the Great Company of the gods of
Heliopolis may contain either nine or twelve gods. In several
passages in the Pjrramid Texts two groups or companies of gods,
eighteen in number, are mentioned ; thus in the text of
Mer-en-Ra, line 453, allusion is made to the “ very great
“ eighteen gods who are at tlie head of the Souls of Annu,” but
these, clearly, include the Gi’eat Company and the Little Company,
who are addressed on behalf of the deceased in the text of Unas,
lines 251, 252.

The triple Company to which allusion is sometimes made,

miiniiii;iimimiin

bably supposed to include the Great Company of the gods of
heaven, the fnttle Company of the gods of earth, and the Company
of the gods of the Underworld, but from many passages it is
evident that the Great and Little Companies represented to the
Egyptian, for all practical purposes, the whole of the gods whom
he attempted to worehip. The priests of the provincial cities and
towns adopted by degrees the more important of the views of the
Heliopolitan priesthood concerning the Egyptian cosmogony and
theogony, and as they were able to identify their local gods with
Temu, or Ra-Tem, the head of the Heliopolitan Company of gods,
and with the members of his company to whom their attributes
were most akin, no serious opposition appeal’s to have been offered
by them to the tenets of the great religious centre of Heliopolis.
The priests of this city were prudent enough to include as forms of
the gods of their divine companies the great ancient gods and
goddesses of the South and the North, as well as a number of


1


I


AA/WW AAAAAA


TEM, SHU, TEFNUT


87


lesser gods whose worship was quite local, and in this way they
succeeded in causing their doctrines to be accepted throughout the
length and breadth of Egypt, and there is no doubt that the great
theological system of Thebes under the Middle and New Empires
was based entirely upon that of Heliopolis. We have now to
describe the attributes of the gods of the Great Company, which
for convenience may be assumed to consist of the following : —
Tem, Shu, Tefnut, Seb, Nut, Osiris, Isis, Set, and Nephthys.


1. Tem or

Tem was a form of the Sun-god, and was the great local god
of Aiinu, and the head of the company of gods of that place. His

name is connected with the root tem, |, or tem cm,

I » “ to he complete,” “ to make an end of,” and he
was regarded as the form of the Sun-god which brought the day to
an end, i.e., as the evening or night sun. He is always depicted
in the human form. The attributes of the god have been already
described in the section which treats of the forms of the Sun-
god Ra.


2. Shu, P^'^. or p^^, or P|^^, or

3. TEraoT,


Siiu and his female counterpart Tefnut may be considered
together, because they are usually mentioned together, at all events
in the texts of the later periods. The name Shu appears to be

derived from the root shiif “dry, parched, wthefed,'

empty,” and the like, and the name Tefnut must be connected
with the root tef, “ or fe/fef, ^ '' '/w««Aj “to spit,

be moist,” and the like ; thus Shu was a god who was connected
with the heat and dryness of sunlight and with the dry atmosphere
which exists between the earth and the sky, and Tefnut was a
peraonification of the moisture of the sky, and made herself


88


SHU AND TEFNUT


manifest in various forms. The oldest legend about the origin of
the gods is contained in the text of l*epi I., wherein it is said
(lire 465) that once upon a time Tern went to the city of Annu and
th*i he there produced from his own body by the irregular means
of Masturbation his two children Shu and Tefnut. In this crude
foiTEJ the myth is probably of Libyan origin, and it suggests that its
inventors were in a semi-savage, or perhaps wholly savage, state
when it was first promulgated. In later times, as Ave have already
seen, the Egyptians appear to have rejected certain of the details
of the myth, or to have felt some difficulty in believing that Shu
and Tefnut were begotten and conceived and brought forth by

Tern, and they thei’efore assumed that his shadoAV, l-lmihit,

acted the part of Avife to him ; another view Avas that the goddess
lusaaset Avas his wife.‘

The old ideas about the origin of the tAvin gods, hoAvever,
maintained their position in the minds of the Egyptians, and Ave
find them categorically expressed in some of the hymns addi*essed
to .iVmen-lla, Avho under the New Empire Avas identified Avith Tern,
just as at an caidier period lia was identified Avith the same god.
In tAA'o hymns quoted by Brugsch * Ave have the folloAving ; —
“0 Amen-Ra, the gods have gone forth from thee. What floAved
“ forth from thee became Shu, and that Avhich AV'as emitted by thee
“ became Tefnut ; thou didst create the nijie gods at the beginning
“ of all things, and thou Avast the Lion-god of the TAvin Lion-gods,”

X The IVin Idon-gods are, of course,

Shu and Tefnut, Avho are mentioned in the Booh of the Deatl in
several passages.* In the second hymn to iVmen-Ra it is said,


In the passage referi*ed to the words are, “Tom caino to take

pleasure in himself,” p. thinks that the name

of the goddess lusaaset, -A ^ ^ ^ , may be derived fr«)iu them. See

La Mytholofjieitlgyptienne, p. 247.

lielifjion^ p. 422. ^ Brugsch, Eeiae, pi. 26, 1. 26.


* The forms are
1 1


A ( 1(1 s<ie the list of xiassiiges given in my Vocabulary to the Boole of
the Deafly pp. 197, 198.


I


I W


OnWIMli!


SHU AND TEFNUT


89


“Thou art the One God, who didst form thyself into two gods,
“ thou art the creator of the Egg, and thou didst produce thy
“Twin-Gods.” In connexion with the production of Shu and
Tefnut Di*. Brugsch refers to the well-known origin of the gods of
Taste and Feeling, Hu, ^ and Sa, who are

said to have sprung into being from the drops of blood which fell
from the phallus of Ra, and to have taken up their places among
the gods who were in the train of Rii, and who were with Temu
every day.^ {JSnok of (he Dead, xvii. 62).

Shu is represented in tlie form of a man who wears upon his
head one feather, ^ , or tAVo, (|1 , or four, /(jilt ; the phonetic value
of the sign ^ is .<?//«, and the use of it as the symbol of the god’s
name seems to indicate some desire on tlie part of the Egyptians to
connect the Avord xhn, or altdu, “feather,” Avith slin, “light, empty
space, dryness,” etc. As the god of the space Avhich exists
bctAveen the earth and the sky, Shu aa'us represented under the
form of a god Avho held up the sky Avith his tAvo hands, one
supporting it at the place of sunrise, autl the other at the place of
sunset, and several porcelain figures exist in Avhich he is seen
kneeling upon one knee, in the act of lifting up Avith his two
hands the sky Avith the solar disk in it. When Shu Avears no
feather he bears upon his head the figure of the hind-cjuarter of a
lion jich ; in mythological scenes we find him both seated and
standing, and he usually holds in one hand the sceptre and in

the other ■^. In a picture gwen by Lanzone" he grasps in his
left hand a scorpion, a sei’pent, and a lutAvk-headed sceptre. The
goddess Tefnut is represented in the form of a Avoman, AV'ho Avears
upon her head the solar disk encircled by a serpent, and holds in
her hands the sceptre |, and she, hoAvever, often appeal’s Avith
the head of a lioness, Aidiich is surmounted by a uracus, and she is
sometimes depicted in the form of a lioness.


, /WA/NA I


□


/VWNAA I*=XD
/vwvv\ ~JLL


\


- Op. cit., pi. 386.


90


SHU


An examination of the texts shows that Shu was a god of
light, or light peraonified, who made himself manifest in the beams
of the sun by day, and in the light of the moon by night, and his

home was the disk ((| of the sun. Viewed in this connexion

it is easy to understand the scene in Avhich the god appears rising
up from behind the earth with the solar disk upon his head, and
his hands supporting that upon which it rests. In a text at Edfu
published by Bcrgmann,' the creator of Shu is called Tauith,


I ^ , and to him the king who caused the words to be inscribed

is made to say, “ Thou hast emitted (jj dahesh) Shu,, and

“ho hath come forth from thy mouth. . . . He hath become a
“ god, and he hath brouglit for thee every good thing ; he hath
“ toiled for thee, and he hath emitted for thee in his name of Shu,
“ the royal double. He hath laboured for thee in these things,
“ and he beareth up for thee heaven upon his head in his name
“ of Shu, and Tauith giveth the strength of the body of heaven

“ in his name of I’tah. He beareth up ^{|

“ heaven with his hands in his name of Shu, the body of the
“ sky.” - It must be noted that the same word dsheah, 1|

is used to express both the idea of “pouring out” and of
“ supporting,” and it is difficult to reconcile these totally different
meanings unless Ave remember that it is that which Tern, or
Ra-Tem, has poured out which supports the heavens wherein
shines the Sun-god. That which Tern, or lia-Tem, has poured
out is the light, and light was declared to be the prop of the sky.


HieroglyphiacJic Inscltriften, Vienna, 1879, j»l. 42, 11. 1-4, 10, 11.


AA/WV^.


CZD»


5==1


CZDl


□ ^
t;=q'


iy


The Goddess TEFNUT,


SHU


91


From a number of passages examined by Dr. Brugsch ^ wc find
that Shu was a personification of the rays which came forth from
the eyes of Ra, and that he was the soul of the god Khnemu, the
great god of Elephantine and of the First Cataract ; he also
I’epresentcd the burning, fiery heat of the sun at noon, and the sun
in the height of summer.

In another aspect his abode was the region between the earth
and the sky, and he was a personification of the Avind of the North ;
Dr. Brugsch Avent so far as to identify him Avith the “ spiritual
Pneuma in a higher sense,” and thought that he might be regarded
as the vital principle of all living beings. He Avas certainly, like
his father Tern, thought to be the cool Avind of the North, and the
dead Avere grateful to him for his breezes. Shu Avas, in fact, the
god of the space Avhich is filled Avith the atmosphere, even as Ra
Avas the god of heaven, and Seb the god of the earth, and Osiris
the god of the Underworld. From the Booh of the Dead (xvii. 16)
Ave learn that Shu and Tefnut Avere supposed to possess but one
soul betAveen them, but that the two halves of it were identified
Avith the soul of Osiris and the soul of Ra, Avhich together formed
the great double soul which dAvelt in 'I'attu. The gate of Tchesert
in the UnderAvorld was called the “ gate of the pillars of Shu ”
(xvii. 56), and Shu and Tefnut laid the foundations of the house
in which the decesised Avas supposed to dAvell. From the xviiith
Chapter of the Book of the. Dead Ave find that the princes of
Heliopolis Avere Tern, Shu, Tefnut, Osiris, and Thoth, and that Ra,
Osiris, Shu, and Bebi Avere the princes of the portion of the
UnderAvorld which was knoAvn by the name of ^\nrut-f. We

may note in passing that Bebi, Jj J| Qlj or Baba, jyy.
OP or Baba, op Babai,

Avas the first-bom son of Osiris.

According to Dr. Brugsch, Baba Avas personified in the form of
some Typhonic mythological animal, and was the god Avho presided
over the phallus ; the blood which fell from his nose greAv up into
plants which subsequently changed into cedars. Dr. Pleyte has


^ ItcKfjion, p. 432.


92


SHU


rightly identified Bebi or Baba with the Bdfiotv or Be/S&va of
Plutarch {JJe hidCf § 62) and with the Bd^v^ of Hellanicus.*
Bebon was a name of Typhon, i.e., Set, and that he was represented
by an animal is proved by the hieroglyphic form of his name,

which is determined by the skin of an animal, ^ J .

In Chapter xxiii. the deceased prays that his “mouth may be
unclosed by Shu with the iron knife wherewith he opened the
mouth of the gods.” From Chapters xxxiii. and xxxv. we learn
that Shu was believed to possess power over serpents, and he it
was Avho made the deceased to stand up by tlie Ladder which
would take him to heaven (xcviii. 4). That souls needed a ladder
whereby to mount from earth to heaven was a very ancient belief
in Egypt. The four pillars which held up the sky at the four
cardinal points w'ere called the “pillars of Shu” (eix. 5, ex. 13),
and Shu was tlie breath of the god Ra (exxx, 4). The deceased
was nourished with the food of Shu, i.e., he lived upon liglit ; and
in the Roman period Shu Avas merged in Ra, the god of light.
The part played in Egyptian mythology by Tefnut is not easily
defined, and but little is knoAvn about her. In the text of Cuas
(line 453) she is mentioned together Avith the tAvo Maut goddesses.


and Avith Shu, but curiously enough, she seems to appear


as the female counterpart of a god called Tefen, The

Z/VvWx


passage reads, “ Tefen and Tjsfnet have weighed Unas, and the
“ ^laat goddesses have hearkened, and Shu hath borne Avituess,”
etc. In the Theban Recension of the fhoh of the Dead slie is
mentioned a feAv times in connexion with Shu (Chapters xvii.,
exxx., etc.), and she is one of the group of gods who form the
divine company and the “ body and soul of Rii ” (cxl. 7), but she
performs no service for the deceased beyond providing him Avith
breath. She Avas originally a goddess of gentle rain and soft
Avind, but at a comparatively late period of Egyptian history she
was identified with Nehemauit at Hermopolis, with Menhit at
Latopolis, AArith Sekhet in Memphis, and Avith Apsit in Nubia.

Unlike most of the gods of Egypt, Shu and Tefnut do not appear


‘ Aeg. Zeitffchri/t, 1865, p. 55.


SHU


93


to have have had set apart for them any special city or district,
but at the same time titles were given to certain cities which pre-
supposed some connexion between them and these gods. Thus

Dendera was called Per-Shu, P ® 1 > ^ House of Shu,” and

Apollinopolis Magna was called Hinu-en-Shu-nefer, rD lj||

V P^ii 1 )’ Edfu was the “Seat of Shu,” jjp^®> and

Memphis bore the name of “ Palace of Shu,” P 1'^

Similarly, one portion of Dendera was known as the “ House of
Tefnut,” or the “ Aat of Tefnut,” ^ ^ or

. Whether there were statues of Shu and

Tefnut in these cities cannot be said, but it is very probable tliat
they Avere worshipped in their sanctuaries under the forms of lions,
and in this connexion it is worthy of note that xVelian records
{!)(> Nat. Animal, xii. § 7) that the people of Heliopolis Avorshipped
lions in the temple of Helios.

It has already been mentioned that Shu was the sky -bearer
2)ar axedlence, and AA'e may note in passing the interesting myth
Avhich the Egyptians possessed about him in this capacity, and the
explanation Avhich they gaA'^e of his occupying this position.
According to the text Avhich is found in the tomb of Seti I. in the
Valley of the Tombs of the Kings at Thebes, in very remote times,
Avlicn Ra lailed over gods and men and hsul his throne established
in the city of Sutcn-henen, or Ilenen-su, mankind began to utter
seditious Avords against him, and the great god determined to
destroy them. He summoned Hathor, Shu, Tefnut, Seb, and Nut
into his presence, and having told them Avhat men, Avho had pro-
ceeded from his eye, had been saying about him, he asked them
for their advice, and promised that he would not slay the rebels
until he had hefird what the “ iirst-bom god ” and the “ ancestor
gods ” had to say on the matter. In ansAver to this the first-bom

god Nu, ^ P P ^ ^ ’ advised him to let his daughter

Hathor, “ the eye of Ra,” go forth and slay men ; Ra accepted the
advice straightway, and Hathor went forth and sleAv all mankind.


^ Brugsch, Diet. Geotj., p. 776.


94


SEB


and when she returned Ra was well pleased with her. Soon after
this he became wearied with the earth, and the goddess Nut
having been turned into a cow he mounted upon her back and
remained thei’e, but before long the cow began to shake and to
tremble because she was very high above the earth, and when she
complained to llu about it ho commanded Shu to be a support to
her, and to hold her up in the sky. In the pictuj’e of the cow
which accompanies the text we see her body resting upon the head
and the two raised hands and arms of the god. When Shu had
taken up his place beneath the cow and was bearing up her body,
the heavens above and the earth beneath came into being, and the
four legs of the cow became the four props of heaven at the four
cardinal points ; and thus it came to pass that the god Seb and
his female counterpart Nut began their existence.

Seb, ■^Js^.or O or or or

Seb was the son of Shu and Tefnut, and was the brother and
husband of Nut, and the father of Osiris and Isis, Set and
Nephthys, and some say of one of the Hoi'us gods ; according to
the late Dr. Brugsch his name should be read Geb or Keb, or
Gebb, or Kebb, and in very early times this undoubtedly seems to
have been the cori’ect form of the god’s name. He is usually
represented in the form of a man who bears upon his head eitlier

the white crown ^ , or the crown of the North, to which is added

the Alef crown, or a goose, of the peculiar species

called ««//. This bird was sacred to him because he was believed
to have made his way through the air in its form. Seb was the
god of the earth, and the earth formed his body and was called the
“ house of Seb,” just as the air was called the “house of Shu,” and
the heaven the “ house of Ra,” and the Underworld the “ house of
Osiris.” As the god of the surface of the earth from which spring
up trees, and plants, and herbs,, and grain he played a very
prominent part in the mythology of the 'Underworld, and as the
god of the earth beneath the surface of the ground he had
authority over the tombs wherein the dead were laid. In hymns


SEB


95


and other compositions he is often styled the erjiut, o

i.e., the hereditary, tribal chief of the gods, and he plays a very
important part in the Book of the Dead. Thus he is one of the
company of the gods who watch the weighing of the heart of the
deceased in the Judgment Hall of Osiris, and on his brow rested
the secret gates which were close by the Balance of Rii, and which
were guarded by the god himself (xii. 2).

The soul of Seb was called Smam-ub, ^ ^ ,

(xvii. 116). The righteous who were provided with the necessary
words of poAver Avere enabled to make their escape from the earth
Avherein their bodies Avere laid, but the Avicked Avere held fast by
Seb (xix. 14); Sekhet and Anpu were great helpers of the
deceased, but it Avas Seb whom he asked to open Avide his tAvo jaws
for him, Avhom he begged to open his eyes, and loose his legs Avhich
Avere bandaged (xxvi. 1). And of him the deceased said, “My
“father is Seb, and my mother is Nut” (xxxi. 5). Like Sliu the
god Seb Avas appealed to by the deceased for help against serpents
(xxxiii. 2), and he was never tired of boasting that his cakes Avere
“ on the earth Avith the -god Seb ” (liii. 4), and that the gods had
declared that he Avas “ to live upon the bread of Seb ” (Ixviii. 9). In
a burst of joy, Nu, the overseer of the house of the overseer of the
seal, is made to say, “ The doors of heaven are opened for me, the
“ dooi*s of earth are opened for me, the bars and bolts of Seb are
“ opened for me ” (Ixviii. 2), and “ I exchange speech Avith Seb
“(Ixxviii. 12), 1 am decreed to be the divine heir of Seb, the
“ lord of the earth, and to be the protector therein. The
“ god Seb refresheth me, and he maketh his risings to be mine ”
(Ixxx. 11, 12).

The religious texts shoAV that there Avas no specitd city or
district set apart for the god Seb, but a portion of the temple
estates in Apollinopolis Magna Avas called the “ Aat of Seb,”

.J ^ name of Dendei’a Avas “the home of the children

of Seb,” PD l|l| ^ [|i P I ^ ^ chief seat of the god

appears to have been at Heliopolis, where he and his female
counterpart Nut produced the great Egg Avhereout sprang the Sun-


96


SEB


god under the form of a phoenix.^ Because of his connexion with
this Egg Seb is sometimes called the “ Great Cackler,” Kenken-ub,

S S ^ ^ Thus the deceased says, “ Hail, thou god Tem,

“ grant unto me the sAveet breath Avhich dAvelleth in thy nostrils.
“ I embrace that great throne which is in the city of Hermopolis,
“ and I keep Avatch over the Egg of the Great Cackler (or,
“ according to another reading, I am the Egg which is in the
“ Great Cackler, and I watch and guard that mighty thing which
“ hath come into being AvhereAvith the god Seb hath opened the
“ earth), I germinate as it gerniinateth ; I live as it liveth ; and
“[my] breath is [its] breath” (Book of the Dead, Chaptei-s liv.,
“ Ivi., lix.).

and this bird played a very prominent part in lilgyptian mythology,
but the texts do not bear out the extraordinary assertions Avhicli
have been made about it by classical Avinters, According to the
story whicli Herodotus heard at Heliopolis (ii. 73), the bird visited
that place once every five hundred years, on its father’s death ;
Avhen it was five hundred, or fourteen hundred and sixty-one
yeai*s old, it burnt itself to death. It Avas supposed to resemble
an eagle, and to have red and gold feathers, and to come from
Arabia ; before its death it built a nest to which it gave the power of
producing a ncAV phoenix, though some thought that a worm crept
out of its body before it died, and that from it the heat of the sun
developed a new phoenix. Others thought that it died after a life
of seven thousand and six yeare, and another vicAv was that the
neAv phoenix rose from the burnt and decomposing remains of his
old body, and that he took these to Heliopolis Avhere he burnt
them.* All these fabulous stories are the result of misunder-
standings of the Egyptian myth which declared that the renewed
morning sun rose in the form of a Bennu, and of the belief which
declared that this bird Avas the soul of Ka and also the living
symbol of Osiris, and that it came forth from the very heart of the


* Brugsch, Religion, p. 577.

2 See Lucian, De Mort. Pers., xxvii. ; Philostratus, Vit. Apollon,, iii. 49 ;
Tzetzes, Chiliar, v. 397 ; Pliny, Hist. Nat., x. 2 ; Pomponius Mela, iii. 8.


The God SEB supporting NUT on Heaven.


SEB


97


god. The sanctuary of the Bennu Avas the sanctuary of Ra and
Osiris, and was called Het Benben, J"™ J r©’

“ House of the Obelisk,” and remembering this it is easy to under-
stand the passages in the Book of the Dead, “ I go in like the
“ Hawk, and I come forth like the Bennu, the Morning Star (i.e.,
“ the planet Venus) of Ra ” (xiii. 2) ; “I am the Bennu which is in
“ Heliopolis” (xvii. 27), and the scholion on this passage expressly
informs us that the Bennu is Osiris. ElscAvhere the deceased
says, “ I am the Bennu, the soul of Ra, and the guide of the gods
“ in the 'fuat ; (xxix.c 1) ; let it be so done unto me that 1 may
“ enter in like a hawk, and that I may come forth like Bennu,
“the Morning Star” (cxxii. (5). On a hypocephalus quoted by
Prof. Wiedemann,^ the deceased is made to say, “I am in the form
“ of the Bennu, Avliich cometh forth from Het-Benbenet in Annu,”
and from many passages Ave leam that the Bennu, the Soul of Ra,
which appeai'ed each morning under the form of the rising sun,
Avas supposed to shine upon the Avorld from the top of the famous
Pcrsea tree Avherein he renewed himself. We may note that a
Oha[)ter of the Book of ike Dead (Ixxxii.) Avas written AAuth the
sj)ecial object of enabling the deceased to transform himself into a
Bennu bird if he felt disposed to do so ; in it he identifies himself
Avith the god Khepera, and with Horus, the vanquisher of Set,
and Avith Khensu.

It has already been said that Seb was the god of the earth
and the Heliopolitans declared that he represented the Amry
ground upon Avhich their city stood, meaning that Heliopolis Avas
tlie birthplace of the company of tlie gods, and in fact that the Avork
of creation ])egan there. In several papyri Ave find pictures of the
first act of creation Avhich took place as soon as the Sun-god, by
Avhatsoever name he may be called, appeared in the sky, and sent
forth his rays from the heights of heaven upon the earth, and in
these Seb always occupies a very prominent position. He is seen
lying upon the ground Avith one hand stretched out ujion it, and
the other extended towards heaven, which position seems to be
referred to in the text of Pepi I., lines 338, 330, wherein Ave read,

» Aeg. Zeit., 1878, p. 93.

II — II


98


SEB AND NUT


“ Seb throws out his, [one] hand to heaven and his [one] hand


“ towards the earth,” |1 s=> J|


n


□


I By his side stands the god Shu, who supports on his

upraised hands the heavens which are depicted in the form of a
woman, whose body is bespangled with stars ; this woman is the
goddess Nut, who is supposed to have been lifted up from the
embrace of Seb by Shu when he insinuated himself between their
bodies and so formed the earth and the sky. This was the act of
Shu which brought into being his heir Seb, and his consort Nut,
and it was the heirship of this god which the kings of Egypt
boasted they had received when they sat upon their tlu’ones.

Seb was the hereditary tribal chief of the gods, and his throne

represented the sovereignty
both of heaven and of earth;
as a creative god he was


identified with Tern, and
so, as Dr. Brugsch pointed
out, became the “ father of
his father.” As an elemen-
tary god he represented the
earth, as l»a did fire, and
Shu air, and Osiris water.
In some respects the attri-
butes of Nut were assigned
to him, for he is sometimes called the lord of the watery abyss, and
the dweller in the watery mass of the sky, and the lord of the Under-
world. He is also described as one of the portens of heaven’s gate,
who draws back the bolts, and opens the door in order that the light
of Ra may stream upon the world, and when he set himself in
motion his movements produced thunder in heaven and quaking
upon earth. He was akin in some way to the two Akhru gods,
^ i , who were represented as a lion with a head

at each end of its body ; this body was a personification of the
passage in the earth through which the sun passed during the
hours of night from the place where he set in the evening to that
where he rose the next morning. The mouths of the lions formed


The Lion Gods of Yesterday and To-day.


SEB AND NUT


99


the entrance into and the exit from this passage, and as the head
of one lion symbolized the evening and the west, and the other
symbolized the morning and the east, in later days each lion’s
head was provided with a separate body, and the one was called

Skk, be., “Yesterday,” and the other was called Tuau,

^ ®, i.e., “ To-day ” (jh’oot of the Dead, xvii., lines 14, 15).

Though he was god of the earth Sob also acted as a guide to the
deceased in heaven, and he provided him with meat and drink ;
numerous passages in the Book of the Dead refer to the gifts which
he bestowed upon Osiris his son, and the deceased prayed fervently
that he would bestow upon him the same protection and help
Avhich he had bestowed upoii Osiris.


Shn suppDriing tho bout of tho|Siiii*j'od;lH’iu*nlbJthe sky-jirodilows Nut.


In two passages in the Book of the Dead (Chapter xxxi. 3 of
the Saite Kocension ; and Chapter Ixix. 7, Theban Recension) Ave
appear to have aii allusion to a myth concerning Seb Avhich is
otherwise uuknoAvn. In the former the deceased says, “ I, even I,
“am Osiris, Avho shut in his father Seb together Avitli his mother
“ Nut on the day of the great slaughter. My father is Seb and my
“ mother is Nut and in the latter he says, “ I, even I, am Osiris,
“ who shut in his father together Avith his mother on the dav of
“ making the great slaughter,” and the text adds, “ noAV, the father
“is Seb, and the mother is Nut.” The Avord used for “slaughter”


100


NUT


is shaL ^ , and there is no doubt whatsoever about its

meaning, and according to Dr. Brugsch* we are to understand
an act of self-mutilation on the part of Ra, the father of Osiris,
similar to that which is referred to in the Bool: of the Death
Chapter xvii., line 61. According to this passage the gods Ammiu,

\\ ^ f=fii ^ j , sprang from the drops of blood “ which fell
from Ra after the process of mutilation, and Dr. Brugsch compared
the action of Osiris in shutting in, ® 2 , his father Sob with

the punishment which Kronos inflicted upon his father Uranus
because he threw the Cyclopes into Tartarus, and the Ammiu gods
had an origin somewhat similar to that of the Erinnyes.


Nut,


D


or


AAAAAA

A/VWNA


©


The goddess Nut was the daughter of Shu and Tefnut, and
the wife of Seb, the Earth-god, and the mother of Osiris and Isis,
and Set and Nephthys ; she was the personification of the heavens
and the sky, and of the region wherein the clouds formed, and in
fact of every portion of the region in which the sun rose, and
travelled from east to west. As a goddess of the late historical
period in Egypt Nut seems to have absorbed the attributes of a
number of goddesses who possessed attributes somewhat similar to
those of hemelf, and the identities of several old nature goddesses
were merged in her. In the Pyramid Texts (e.g., Unas, line 452)
Nut appears as the regular female counterpart of Seb, wdio is

described as the “Bull of Nut,” ^ ^ i.e., he was either

the father, or husband, or son of the goddess ; her name is some-
times Avritten without F=q, the determinative for sky, e.g., in
Pepi I., line 242, where it is said, “Nut hath brought forth

her daughter Venus,” P [j] ^ Properly

^ lieliijioUy p. 581.


1 ^:


NUT


101


speaking, Nut, ^ is the personification of the Day-sky, i.e., of

the sky which rests upon the two mountains of Bakiiau and Manu,
that is, the Mountain of Sunrise and the Mountain of Sunset, but
the Pyramid Texts prove that the Egyptians conceived the
existence of a personification of the Night-sky, and it seems as if


Nat birtli to the Sun, the rays of which full on Hathor in the horizon.


this goddess and her male counterpart were entirely difterent
beings from Seb and Nut, and had different names. In the text
of Unas (line 567) we find mentioned the two gods NAu and Naut,

^ ^ g however, regarded as one god


102


NUT


and are addressed accordingly. Thus it is said, “Thy cake is to
“thee, Nau and Naut, even as one who uniteth the gods and who
“maketh the gods to refresh themselves beneath their shadow.”
In this passage it is certainly right to assume that Naut represents
the Night-sky because of the determinative of the name
which is the sky, or heaven, inverted. In another passage (Teta,
line 218) we read of the “star Nekuiskii of Naut” (or Nut),

^ i.e., the “star Nekhekh in the Night-sky on

the other hand too much stress must not be laid upon the
determinative, because in the word ^ ^ 1 :=^ , which seems

to mean the “ firmament sti*ewn with stars,” ’ the determinative is
that of the Day-sky.

At a very early period, however, the difference between the
Day-sky and the Night-sky was forgotten, at least in speaking,
and it is chiefly from good funeral texts that we learn that
a distinction between them was made in writing. In the
Papyrus of Ani“ are several examples of the name Nut written

^ or and the latter form is several times found in

the Papyrus of Nu, wliich dates fi’om the first half of the period of
the XVIIIth Dynasty; Avhenever one or othei' of these forms is
found in good papyri it is the Night-sky which is referred to in
the text. Wo have already seen in the j)aragraphs on the god
Nu that he had a female counterpart called Nut, who represented
the great watery abyss out of whi<;h all things came, and who
formed the celestial Nile whereon the Sun sailed in his boats ; this
watery j)ath was divided into two parts, that whereon the Sun
sailed by day, and that over which he passed during the night.
The goddess Nut, whom the texts describe as the wife of Seb, is
for all practical purposes the same being as Nut, the wife of Nu ;
this fact is proved by her titles, which are, “ Nut, the mighty one,
“ the great lady, the daughter of Ra ” ; “ Nut, the lady of heaven,
“ the mistress of the gods ” ; “ Nut, the great lady, who gave birth
“ to the gods ” ; “ Nut, who gave birth to the gods, the lady of

^ Maspei'o, llectteil, tom. v., p. 25.

* See my Vocabulary to the JJook of (he Dead, p. 159.


NUT


103


“ heaven, the mistress of the Two Lands.” ‘ The shrines of the
goddess were not very numerous, but there was a Per-Nut,


I ^ ^ in Memphis, and a Het-Nut, in the Delta, and


three portions of the temple territory in Dendei’a were called
respectively Ant-en-Nut, Per-mest-en-Niit, and Per-netch-

Nut-ma-Shu, |


/‘AAiVSA Q ^

_ /WNA/SA

^ iCWk I * - ■■■ " 1 ^


D ^ ^
@


,and^f


o


f (5^1


©•


The


goddess is usually represented in the form of a
woman who bears upon her head a vase of water,
0, Avhich has the phonetic value Nu, and which
indicates both her name and her nature ; ® she
sometimes wears on her head the horns and disk of
the goddess Hathor, and holds in her hands a
papyrus sceptre and the symbol of “life.” She
once appeal's in the form of the amulet of the

buckle, from the top of which projects her

head, and she is provided with human arms,
hands, and feet ; sometimes she appears in the
form which is usually identified as tliat of Hathor,
that is as a woman standing in a sycamore tree

and pouring out water from a vase, ||, for the
souls of the dead who come to her. The “
more tree of Nut,”

mentioned in Chapter lix. of the Uouk of the Demi,
and in the vignette we see the goddess standing
ill it.

On a mummy-case at Turin the goddess
appears in the form of a woman standing on the


syca

AAAAAA Q ^

1;==^


IS


I O


G


D o □ o 'O’

O III

or


,1*


I


® Bmgsch, Diet. Odog., p. 366.

* For a good collection of figares of tlie goddess see Lanzone, op. dL, pi. 150 fiE.


104


NUT


emblem of gold, Above her head is the solar disk

with uraei, and she is accompanied by the symbols of Ne-
khebet, TJatchet, and Hathor as goddess of the West; by her
feet stand two snake-headed goddesses of the sky, each of whom
wears the fejither on her head. The goddess herself weal’s the
vulture crown with uraei, and above are the uraei of the South
and North and the hawk of llorus wearing the white cro>vn.
Below her is the sycamore tree, her emblem, and in it sits the
great Cat of Ra who is cutting off the head of A pep, the god of
darkness and evil. In the form in which she appears in this
picture Nut has absorbed the attributes of all tlie great goddesses,
and she is the type of the great mother of the gods sind of the
world.

On coffins and in many papyri we find her <lepicted in the

form of a woman whose
bodv is bout round in
such way as to form a
semi-circle ; in this atti-
tude she represents the
sky or heaven, and her
legs and arms represent
the four pillars on which
the sky was supposed to
I’est and mark the position
of tlm cardinal points.
She is supported in her position by Shu, the son of Ra, who
is supposed to have lifted her up from the embrace of Seb,
and this last-named god is seen lying on the ground, with one hand
raised to heaven and the other touching the earth. On each side
of Shu is a hawk; the one represents the rising and the other the
setting sun. According to one myth Nut gave birth to her son
the Sun-god daily, and passing over her body he arrived at her
mouth, into which he disappeared, and passing through her body
he was re-born the following morning. Another myth declared
that the sun sailed up the legs and over the back of the goddess in
the Atet, or Matet Boat until noon, when he entered the Sektet
boat and continued his journey until sunset. In the accompanying


The Qoddess NUT holding a Tablet oA which stands
HARPOCRATES.


NUT


105


picture we see Ra in liis boat with Shu and Tefnut (?) sailing
up through the watery abyss behind the legs of Nut, in the Atet
Boat, and sailing down the arms of the goddess in the Sektet Boat
into the Tuat or Underworld ; the whole of the body and limbs of
the goddess are bespangled with stars. In another remarkable
picture we see a second body of a woman, Avhich is also bent round
in such a way as to form a semi-circle, within that of Nut,
and within this second body is the body of a man which is
bent round in such a way as to form an almost complete circle.
Some explain this scene by saying that the outer body of a woman
is the heaven over which Ra trsivels, and that the inner body is
the heaven over which the Moon makes her way at night, whilst
the male body within them is the almost circular valley of the
Tuat ; others, however, say that the two women are merely personi-
fications of the Day and Night skies, and this view is, no doubt,
the con’ect one. The raising up of Nut from the embrace of Seb
represented, as vre have before said, the first act of creation, and
the great creative power which brought it about having scpai*ated
the earth from the waters which were above it, and set the sun
between the earth and the sky, was now able to make the gods,
and human beings, animals, etc. The Egyptians were very fond of
representations of this scene, and they had many variants of it, as
may be seen from the collection of reproductions given by
Jianssone.^ In some of these we find Shu holding up the Boat of
Ra under the body of Nut, in others we see the two lioats of Ra
placed side by side on her back, the god in one boat being
Khepera, and the god in the other being Osiris. Shu is some-
times accomp.mied by Thoth, and sometimes by Khnemu ; in one
instance Seb has a serpent’s head, and in another the goose, which
is his symbol, is seen standing near his feet with its beak open in
the act of cackling. The Egyptian artists Avere not always con-
sistent in some of their details of the scene, for at one time the
region Avherein is the hejid of Nut is desci’ibed as the east, i|f, and
at another as the west, at one time Seb lies with his head to the
east, and at another to the west. Finally, the goddess once


' Op. cit., pll. ISOff.


106


NUT


appeal^ holding up in her hands a tablet, on which stands a
youthful male figure who is probably intended to represent
Harpocrates, or one of the many Horns gods ; in this example she
is regarded as the Sky-mother who has produced her son, the
Sun-god. According to imother myth Nut Avas transfonned into
a huge cow, the legs of Avhich Avere held in position by the Four
Children of Horus, whilst her body was supported by Shiu, as the
body of Nut Avhen in the form of a Avoman Avas borne up by
this god.

From a large number of passages found in texts of all periods
we learn that, from first to last. Nut wtis ahvays regarded as a
friend and protector of the dead, and the deceased appealed to her
for food, and help, and protection just as a son appeals to his
mother. In the text of Teta (line 175), it is said to the deceased,
“ Nut hath set thee as a god to Set in thy name of ‘ god,’ and thy
“ mother Nut hath spread herself out OA^er thee in her name of


“‘Coverer of the skA^’”


^AAAA.^


1 D

n

AMAAA

1 C3a

/WWW I 1

A/VWVA

1 C3a

1


0


C3En □


and in line 268 we have, “ Nephthys hath united again for thee


“ thy members in her name


of Sesheta, p oo , the lady


“ of the buildings through Avhich thou hast passed, and thy mother


“Nut in her name of Qersut, ^_^P^ci,hath granted that she

“ shall embrace thee in her name Qersu, ^ P ^ , and that she

“ shall introduce thee in her name of ‘ Door.’ ” In the text of
Pepi I. (line 25(5) it is said, “ Pepi hath come forth from Pe with
“ the spirits of Pe, and he is arrayed in the apparel of Horus, and
“ in the dress of Thoth, and Isis is before him and Nephthys is
“behind him; Ap-uat hath opened unto him a way, and Shu
“ lifteth him up, and the souls of Annu make him ascend the
“ steps and set him before Nut who stretcheth out her hand to
“ him.” In the Booh of the Dead are several allusions to Nut and
to the meat and drink which she provides for the deceased, and a
chapter (lix.) is found which was specially composed to enable him
to “ snulF the air, and to have dominion over the Avaters in the


The Goddess MUT pouring out Water from the Sycamore
Tree over the Deceased and His Soul.


NUT


107


“ Underworld.” The text reads : — “ Hail, thou sycamore of the
“goddess Nut! Grant thou to me of the Avater and of the air
“ which dwell in thee. I embrace the throne Avhich is in Unnu
“ (Hermopolis), and I watch and guard the egg of the Great
“ Cackler.* It groweth, I grow ; it liveth, I live ; it snuffeth the
“air, I snuif the air.” To make sure that the recital of these
Avords should have the proper result they Avere accompanied by a
vignette, in which the goddess is seen standing in a tree, out of
Avhich she reaches to the deceased Avith one hand a table covered
with bread and other articles of food ; with the other she sprinkles
Avater upon him from a libation vase as he kneels at the foot of
a tree.

The sycamore of Nut was situated at Heliopolis, and is often
mentioned in mythological texts. According to the lluolc of (he
Dead (cix. 4) there Avere l-iro turquoise-coloured sycamores at
Heliopolis, and the Sun-god passed out betAveen them each morning
Avhen he began his journey acro.ss the sky, and “ strode forAA^ard

“over the supports of Shu (i.e., the four pillars, JJIJr which bore
“ up the sky) toAvards the gate of the East through Avhich Ra
“I’ose.” The sycamore of Nut AA^as probably one of these, but in
any case Apep, tlie personification of darkness and cauI, Avas slain
at its foot bv the Great Cat Ra, and the branches of this tree
became a place of refuge for weary souls during the fiery heats of
noonday in the summer time. Here they were refreshed Avith
that food whereon the goddess liei’self liA^ed, and here they
participated in the life of the divine beings aa'Iio Avcre her offspring
and associates. Since the m 3 rthological tree of Nut stood at
Heliopolis and Avas a sycamore it may Avell have served as the
archetype of the sycamore tree under Avhich tradition asserts tliat
the Virgin Mary sat and rested during her flight to Egypt, and
there seems to be little doubt that many of the details about her
Avanderings in the Delta, Avhich are recorded in the Apocryphal
Gospels and in writings of a similar class, ai’e bon'OAved from the
old mythology of Egypt. Associated Avith the sycamore of Nut

' I.e., the Egg out of which sprang the Sun, which was produced by Seb and

Nut.


108


NUT


were the plants among which the Great Cackler Seb laid the Egg
of the Sun, and these may well be identified with the famous
balsam trees, from which was expressed the oil which was so
highly prized by the Christians of Egypt and Abyssinia, and which
was used by them in their ceremony of baptism ; these trees were
always watered with water drawn firom the famous ‘Ain Shems
(a name really meaning the “ Eye of the Sun ”), i.e., the well of
water which is fed by a spring in the immediate neighbourhood,
and is commonly called the “Fountain of the Sun.” We may
note in passing another legend, which was popular among the
Copts, to the effect that the Virgin Mary once hid herself and her
Son from their enemies in the trunk of the sycamore at Heliopolis,
and that it is based upon an ancient Egyptian myth recoi’ded by
Plutarch Avhieh declared that Isis hid the body of Osiris in a tree
trunk.

In the later times of Egyptian history the priests of Dendera
asserted that the home of Nut was in their city, and in an inscrip-
tion on their temple ^ they recorded that it Avas the Vjirthplace,


of Isis, and that it contained the birth-chamber,


lil O I

^ Avherein Nut brought forth the goddess in the form of

a dark-skinned child, whom she called “ Khnemet-iinkhet, the lady


of love,” ^ ^ ETt , on the fourth of the five epagomeual

days. When Nut saAv her child, she exclaimed, “As (||p, i.e.,

behold), I have become thy mother,” and this Avas the origin of
the name Ast, or Isis. In Thebes Nut Avas identified Avith Isis,


the god-mother, , the lady of Dendera, the dweller in

Ant, the goddess Nubt, who was bom in Per-Nubt, and

gave birth to her brother Osiris in Thebes, and to her son Horus
(the Elder) in Qesqeset, her sister Nephthys in

Het-Seshesh, Q ^ and in the same city she was regarded as a


* Brugseh, Astronomische und AntrologiscJie Inschrtfien AUaegypthcher Denh^
miiler^ Leipzig, 1883, p. 101,

* Brugseh, Diet, 04oij.^ p. 865.


NUT


109


form of the goddess Apet, Ij ° ^ ? or Api, 1| ° ^ , i.e., the hippo-
potamus goddess Ta-ukt,

city goddess Apet, 1 ] £ <3 ^ ^ , and so she became a form

of Hathor. 'fhe identification of Nut with Api the liippo-
potamus goddess is very ancient, for in the text of Unas
(line 487 if.) we read, “Come Shu, come Shu, come Shu, for
“Unas is born on the thighs of Isis, and he hath sunk down
“ on the thighs of Nephthys, having been brought forth. O
“Temu, thou father of Unas, grant that Unas himself may be
“set among the number of the gods Avho are perfect, and
“have understanding, and arc indestructible;^ 0 Api, mother
“of Unas,“ give thou thy breast to this Unas in order that he
“ may convey it to his mouth, and that he may suck milk there-
“ from.” Another form of Nut was Heqet, a goddess

Avho was, strictly speaking, the female countei’part of Sebek-Ra of
Kom Orabo.

As the children of Nut Avere not all brought forth in one
place so they Avere not all born on the same day ; her five children,
i.e., Osiris, Horus, Set, Isis, and Nephthys, were born on the five
epagornenal days of the year, or as they are called in Egyptian, “ the

five d.ays over the year,” ^ “7”^ f ^ On the first, , took

place the birth of Osiris, second, Avas born

Heru-ur, I p “ ^ , on the third, ® , was born Set, (|) ^ “

on the fourth, , Avas born Isis, jj] P ^ ^ ioSi- “'J “

the fifth, was bom Nephthys, f[)p^

first, third, and fifth of the epagornenal days were unlucky,
the second is not described as either lucky or unlucky, but the
fourth is said to be a “beautiful festival of heaven and earth,”


Si) liny--- ■


'kicic


O 111
Ml II


r,r


110


NUT


CJEP I ^ The part which Nut played in the Egyptian

Underworld was a very prominent one, and from numerous
passages in the Book of the Dead we can see that without her
favour life would be impossible for those who have left this world,
and have begun their journey through the Tuat. The care and
protection which Nut exhibited towards her son Osiris caused her
to be regarded as a tender and pitiful mother, and every pious
Egyptian prayed that she might do for him even as she had done
for Osiris, and hoped that through her he might shine in heaven

like the star Sept Sothis), when it shines in the sky just

before sunrise.

The favour of Nut gave the deceased the power to rise in a
renewed body, even as lla rose from the Egg which was produced
by Seb and Nut, and it enabled him to journey with the Sun-god
each day from sunrise to sunset, and to pass through the dreary
habitations of the Tuat in safety. So far back as the time of
Men-kau-Ra (Mycerinus) the Egyptians delighted to inscribe on
the cover of the coffins of their dead a portion of the following
extract : —


— P \

0 «=»


•pushesh-ni

'.V mutdc

Nnf

hor-lc

cm

Spreadeth herself thy mother

Nut

over thee

in


jl A/VWVA


k

reii-i

s‘ en

shet-pet

ertd-s

mi-nuk

em

her name of

coverer of heaven.

she maketh

thee to be

as


aa/w>a

..2!r^ /vwvw

Q

neUiV

an

khefti-k

em rendc

en

neter

a god

without

thine enemy

in thy name of

god,


' Brugacb, Theaaui'tis, p. 481.


NUT


111


khnem-s tim nid I'het 'ueh tut mi ren^s

she Avithdraweth thee from thing every evil in her name

^ *=^“ ^^< 1 ^ !|- 11 -

Khnemut iu neh urt thut Urd dm.

of “ Defender from eveiy evil, great lady ; and from Ura whom

merni-s

she hath brought forth ; ”

and Avhenever it was possible they painted on them figures of the
goddess, wlio was represented with her protecting Aviugs stretched
out over the deceased, and with the emblems of celestial AA^ater and
air in her hands. They belieA'^ed that the dead Avere safely under
the protection of the goddess Avhen a picture of her Avas painted
on the cover of the coffin above them, and they rarely forgot to
suggest her presence in one form or the other.

I’he folIoAving passages from the text of Pepi I. (line 100 if.)
illustrate other aspects of the goddess ; — “ Hail, Nut, in Avhose
“ head appear the Tavo Eyes (i.e., Sun and Moon), thou hast taken
‘‘ possession of Horus and art his Urt-hekau (i.e., mighty one of
‘‘ Avords of poAA^er), thou hast taken possession of Set and art his
“ Urt-hekau. Behold, 0 Nut, Avho didst decree that thou shouldst
“ be born in thy name of Pet-Annu (i.e., Sky of Heliopolis), decree
“ thou that this Pepi shall live, and that he may not perish.
“0 Nut, who hast risen as a queen that thou mayest take posses-
“ sion of the gods and of their doubles, and their flesh and their
“ divine food, and of everything Avhatsoever Avhich they have, grant
“ thou that he may be Avithout opposition, and that he may live,
“and let thy life, 0 Nut, be the life of Pepi. Thy mother cometh
“to thee and thou movest not. Nut cometh to thee and thou
“movest not. The Great Protectress cometh to thee and thou

I See text of Teta, 11. 175, 279 ; Pepi I., 11. 60, 103.


112


NUT


“ movest not, but as soon as she hath bestowed her protection upon
“ thee thou dost move, for she hath given thee thy head, she hath
“ brought to thee thy bones, she hath collected thy flesh, she hath
“ brought thee thy heai-t in thy body, thou livest according to thy
“precepts, thou spenkest to those who are before thee, thou
“ protectest thy children from grief, thou purifiest thyself with the
“purifications of all the gods, and they come to thee with their
“ doubles.”


( ns )


('HAI'l'KR VI

OSIRIS, X. as-Ar. or 32, ^1'

F rom the hieroglyphic texts of all periods of the dynastic
history of I'^gypt we Icam that the god of the dead, par
excellance, was the god, whom the Egyptians called by a name
which may be tentatively transcribed As-ak, or Us-ar, who is
commonly knoAvn to us .as “ Osiris.” The oldest and simplest form

of the name is that is to say, it is Avritten by means of two

hiei'oglyphics, the first of Avhich ropi’escuts a “throne” and the
other an “eye,” but the exact meaning attached to the combination
of the two pictures by those who first used them to express the
name of the god, and the signification of the name in the minds of
those who invented it cannot be said. In the late dynastic period
the first syllable of the name appears to have been pronounced
Aits or Us, and by punning it was made to have the meaning of
the word itsr, “strength, might, poAvei%” and the like, and there
is little doubt that the Egyptians at that time supposed the name
of the god to mean something like the “ sti*ength of the Eye,” i.e.,
the strength of the Sun-god Ra. This meaning may very Avell
have suited their conception of the god Osiris, but it cannot be
accepted as the correct signification of the name. For similar
reasons the sugcestion that the name As-ar is connected Avith the
Egyptian word for “ prince,” or “ chief,” scr, cannot be cnteriained.
It is probable that the second hieroglyphic in the name As-ar is to

^ Other forms are I O ^ P ^skr, 5^,

Uasui. and || ^ Ausakes.

II — I


114


OSIRIS-UNNEFER


be understood as referring to the great Eye of heaven, i.e., Rfi, but
the connexion of the first with it is not clear, and as we have no
means of knowing what attributes were assigned to the god by his
earliest worshipper’s the difficulty is hai’dly likely to be cleared up.

The throne or seat, j|, is the first sign in the name of As-t, jj

who is the female counterpart of Osiris, and it is very probable
that originally the same conception underlay both names. It is
useless to argue ^ that, because the dynastic Egyptians at a late
period of their history substituted the disk of Ra, O, for the
eye, in the name As - a a, and because they addressed to the

god hymns in which they identified him as the source of light and
as Ra, therefore As-ar was originally a solar god, especially when
we remember the childish plays upon words which the priests
resorted to whenever they attempted to find etymologies for the
names of their gods.

In comparatively late times Osiris was called Un-nkfer,

J , in religious and mythological texts, and the jiriests (like
modern Egyptologists) tried to explain the name. The writer of a
hymn quoted by Dr. Brugsch derived the word from ft' it , ,

“ to open, to appear, to make manifest,” and ue/aru, ^ ^ | ’

“good things,” and Avhen he wrote, “Thy beauty (or goodness)
“ maketh itself manifest in thy person to rouse the gods to life in
“thy name Un-xefeu,” it is clear that he was only making a play
of words on the name “ Un-iiefcr ” ; and again when he wrote,
“Thou comest Jis the strength {nsr) of Rii in thy name of As- Ait,”
his object was rather to play with 'vvords on the name As-ar than
to afl'ord a trustworthy derivation of the name of Osiris. We may
note in passing that modern derivations and explanations of the
name Un-nefer are equally unsatisfactory.® The truth of the
matter seems to be that the ancient Egyptians knew just as little

* See llragsch, Bdtf/lon, p. 81.

^ According to one writer tlio namo means “ l^eautiful hare,” and according to
another the “ Good Being ” ; in one case ua is counectesl with the vei’b un, “ to be,”

and in tiie other with the god Un, or Umi, who is mentioned

in the Boo/l of the Dearly Chapters xv. (Litany), 1 ; cxxxvi.A 7.


OSIRIS - UNNEFER.


115


ATTllIBUTES OF OSIRIS

ahm^fili^ oyig inalfe leaning of the name /Vs-ar as we do, and that
they tiad ho better means of obtaining information about it than
we have.

Passing now to the consideration of the original characteristics
and attJ’ibutes of Osiris we find that the oldest religious texts
known to us refer to him as the gi’eat god of the dead, and
throughout them it is tacitly assumed that the reader will under-
stand tliat he once possessed human form and lived upon earth,
and that by means of some unusual power or powers he was able
to bestow upon himself after his death a new life which he lived in
a new body in a region over which he ruled as king, and into
wliich he was believed to be willing to admit all such as had lived
a good and correct life open earth, and had been buried with
appropriate ceremonies under the protection of certain amulets,
and with the proper recitsd of certain “ divine words ” and words
of power. The woi'ship of Osiris is, however, very much older
than these views, Avhicli, it is clear, could only belong to a people
^vho had advanced to a comparatively high state of civili/^ation and
of mental development.

'I’he oldest authorities for the religious views of the ancient
Egyptians are the “ Pyramid Texts,” which are known to us from
copies made in the IVth, Vth and Vlth Dynasties, that is to say,
in the period of their highest development ; even at this remote
time the priests of Aunu had composed a system of theology wdiich
was supported l)y the authority of the king and his high officials,
and there is no doubt that it was based upon older systems of
religious tlitjught and belief. What these mav have been it is
useless to speculate, and all that is certain about the Heliopolitan
system is that, whilst proclaiming the supremacy of their local
god Tern or Ra-Tem, its priests took care to include in it as many
of the ancient provincial gods as possible, and to adopt wherever
they were able to do so the ancient beliefs and traditions concern-
ing them. Among such gods Osiris held a very prominent place,
in fact he was in respect of the dead and of the Underworld what
Rji, or R.a-Tem was to the living and to this world, and in some
passages he is referred to simply as “ god,” without the addition
of any name. No other god of the Egyptians was ever mentioned


IIG


WORSHIP OF OSIRIS


or alluded to in this manner, and no other god at any time in
Egypt ever occupied exactly the same exalted position in their
minds, or was thought to possess his peculiar attributes.

Up to the present no evidence has been deduced from the
hieroglyphic texts which enables us to say specifically when Osiris
began to be worshipped, or in what town or city his cult was first
established, but the general information which we possess on this
subject indicates that this god was adored as the great god of the
dead by the dynastic Egyptians from first to last, and that the
earliest dynastic centres of his worahip were situated at Abydos
in the South and at Tettu (Mendes) in the Tforth ; in proof of
these statements the following considei’ations are submitted. In a
Rubiic to one of the versions of the Ixivth Chapter of the Theban
Recension of the Book of the Drud it is said that the Ghaj)ter was
“ found ” during the reign of Semti,’ that is to say, the (Chapter
was revised, or edited, or re-written, or received some kind of
literary treatment, during the reign of the fifth king of the
1st Dynasty. If we look at the version of the Chapter to which
this Rubric is appended we find this sentence: — “I am Yesterday,
“ and 1 am To-day ; and I have the jjower to be born a second time,
“ I the hidden Soul create the gods, and I give sepulchral meals to
“the divine beings in Anienti and in heaven.” Osiris is mentioned
by name in connexion with “his city,” and I’em, Khepera,
Shu, the Urti goddesses, i.c., Isis and Js'eplithys, the goddess
Aukert, the Chief of Re-stau, l.lchi, the Bennu, and the 4,001,200
spirits, who are twelve cubits high, are referred to, and we sue that
the wliole of the religious and mythological systems of the
Egyptians as made known to us by texts of later periods were in a
well- developed state even in the 1st Dynasty.

Confirmation of this fact is afforded by a small wooden plaque,
in the British Museum, which was made for a “ royal chancellor ”

called Hemaka, ^ ^ l_J , who flourished in the reign of Se.mti, the

king in whose reign the Ixivth Chapter of the Booh of Uih Dead
was “ found.” On the right-hand side of the plaque is a scene in
which the king is represented in the act of dancing before a deity,


^ His iiamo AvaH foniierly read lUbSKFi i.


SEMTI AND OSIIUS


117


who wears the crown of the South and is seated within a shrine
set upon the top of some steps; from various texts and scenes
inscribed upon papyri and coffins, etc., of the New Empire ^ve
know that Osiris was called the “ god on the top of the steps,” and
that he was depicted as a being seated in a shrine set on the top of
a flight of steps, and there is no doubt that the god before whom
Skmt[ danced was Osiris. Immediately below the scene on the
plaque described above is a representation of a ceremonial boat,
and if we compare it Avith certain vignettes in the JhoJc of the Dead
and elscAvhere Ave cannot fail to identify it as the Avell-knoAvn
Henuu Coat of the god Soker (SocUaris). Noav, in the llubric of
the Chapter already referred to, Ave are told that the Ch.ajAter Avas
found “ in the foundations of the shrine of Hennu,” and thus the
Chapter and the god Hennu, i.e,, the god of the Hennu Coat, Avere
in existence in the Tst Dynasty, and they Avere in some Avay
specially connected Avith king Semti — if Ave are to believe an
Egyptian tradition Avhich Avas current under the XVIIIth Dynasty,
about u.c. 1(>00. Moreover, if the gods Avhom the Egyptians under
the IVth and Vth Dynasties declared to belong to the company of
Osiris existed under the 1st Dynasty, Osiris also must have existed,
and the mention of the UnderAvorld by the name of Amenti, or
Amcntet, presupposes the existence of its god and king, one of
Avhose chief titles Avas Kurnti-Amenti. It is imporfcint to note
also that on the plaque of Jlemaka Osiris Avears the White CroAAm,
or CroAvn of the South, a fact Avhich suggests that at the time
Avhen it Avas made he Avas regarded as a god of the South, and to
note that although in later times his cult Avas general throughout
Egypt he Avas ahvays represented Avith the White Crown on his
head, and th.at it was one of his most characteristic attributes.

The plaque of Heniaka proves that a centre of the Osiris cult
existed at ^Vbydos under the 1st Dynasty, but avc are not justified
in assuming that the god Avas first Avorshipped there, and Avhen we
remember the frequent allusions in the Pyramid Texts to Pc- and
Tep, the tAvo divisions of the city of Pcr-lTatchet in the Delta, it is
difficult not to think thaxt e\"en under the 1st Dynasty sludnes
had been built in honour of Osiris at several places in Egypt.
Dynastic tradition asserted that the head of Osiris Avas buried at


118


OSIRIS KHENT-AMENTI


Abydos, and for this reason that city became of the first importance
to worshippers of the god, hut we know that the local god of the
nome was An-Heu, and that his cult was thrust out by that of
Osiris, who was adored under the title of “ Osiris Khent-Amenti ; ”
there must then have been a time when Osiris was brought to
Abydos, and it is probable that he was introduced into that city
from the North, for the following reasons. In the Pyramid Texts,
which are the oldest exponents of the religious system which made
Osiris the supreme god of the dead, we have frequent allusions to
the food and drink which the deceased enjoys, and to the ajjpai el
wherein he is arrayed in the Underworld. We find that he wears
white linen garments and sjindals, that he sits by a lake in the
Field of Peace Avith the gods, and pail-akes with them of the tree of

life, ^ AAAAAA t e , and that he eats figs and gn^pes, and drinks
oil and Avine, and that he lives on the “ bread of eternity,” and

, , 0 ^ /‘✓WvVN /V.'w'yVV 0 0 1

the “ beer of everlastingness,” Q /vWWV ^

His bread AA'as made of the Avheat Avhich Horus ate, and the four
children of Horus, Mestha, Hapi, Tuarnutef, and Qebhsennuf
“appeased the hunger of his belly, and the thirst of his lips.” He
abhorred the hunger Avhich he could not satisfy, and he loathed
the thirst Avhich he could not slake, and one of the greatest delights
of his existence Avas the knoAvledge that he Avas “ delivered from
the poAver of those Avho Avoidd steal UAvay his food.”

Another source of great joy Avas the power Avhich he possessed
of Avashing himself clean, and he and his double are represented as
sitting doAvn to eat bi'ead together, each having Avashed himself
clean ; yet {mother source of enjoyment Avas his journeying by
Avater in a boat Avhich av{is roAved by the mariners of the Sun-god
l»a. All these and similar statements point clearly to the fact that
the reAV{U’d which Osiris bestoAved after death upon his follower
was a life Avhich he led in a region Avhere corn, and Avine, and oil,
and Avater Avere abundant, and where circumstances permitted him
to Avear white linen robes and white sandals, and where he Avas not
required to do work of any kind, and Avhere he was able to perform

* See the Cliapter “ Doctnne of Eternal lAfe ” in my Papyrus of Ant, Loucloti,
181H, pp. Ixxv.-lxxvii.


ANGELS OF THOTH


119


his ablutions at will, and to repose whensoever it pleased him to
do so. He possessed his own estate, or homestead, where he abode
Avith his parents, and presumably with a Avife, or Avives, and
family, and his heavenly life Avas to all intents and purposes
nothing but a duplicate of his life upon earth. In several passages
in the Pyramid Texts Ave also have allusions to a life in Avhich his
enjoyments and delights Avere of a more spiritual character, but it
is evident that these represent the beliefs and doctrines of the
priests of Rk, Avho declared that the blessed fed upon light, and
Avere arrayed in light and became beings of light, and that the
place wherein they lived Avas the boat of the Sun-god Ra, Avherein
they passed over heaven, and Avlierefi'om their souls fleAv doAvn
to earth to visit the scenes of their former life. Thus, as fVxr back
as the period of the Vth Dynasty texts belonging to tAVo distinct
cults, i.c., the cult of Osiris and the cult of Kfi, existed side by side,
and no attempt appears to have been made to suj)press either that
of Osiris or that of Rii ; in other Avords, the priests of Heliopolis
had the good sense to alloAv the beliefs Avhich Avere connected Avith
the cult of Osiris to find expression in the great Recension of
religious texts Avhich they promulgated about b.c. 3500. The cult
of Osiris Avas very ancient, and was universal, and they saAV that
the cult of Ra would not take its place in the minds of the
Egyptians for a very considerable time, if ever.

From Avhat has been said above it is quite clear that the
iblloAvei’s of ( )siris believed in a material heaven, and Ave have noAv
to consider Avhere th.at heaven Avas situated. In a passage in the


text of Unas (line 1 9 1 if.) the iVngels of Thoth, ^ ^ ^ ’

and the Ancient Ones, and the Great Terrifier,


P


who cometh foi’th from the Nile, , Hslp,


and Ap-uat, \/ Avho cometh forth from the


tree Askbt, S'*’® called upon to Avitness that the mouth


of the king is pure, because he eats and drinks nothing except that
upon Avhich the gods live. The text says, ‘‘Ye have taken Enas
“ Avith you, and he eateth Avhat ye oat, he drinketh that Avhich ye
“ drink, he liveth as ye live, he dAvelleth as ye dAvell, he is powerful


120


THE MATERIAL HEAVEN


“ as ye are powerful, and he saileth about as ye sail about ” ; thus
the heaven where Unas lived after death was in some place where
there were waters whereon he could sail in a boat. The text
continues, “Unas hath netted [fowl and fish] Avith the net in
“ i\.AttU, Unas hath possession over the Avaters in Srkhet-hetep,
“ and his offerings of meat and drink are among the gods. The
“ Avater of Unas is as Avine, even as it is for Ra, and Unjis goeth
“about heaven like Ea, and he tmverseth heaven like Thoth.”
From this extract Ave see that the region Avhere the heaven of Unas
Avas situated is called Aaru, (| ))])||| » tbe name having as

a dcterminati\ e a sign Avhich is intended to represent a mass of
waAung reeds; in another place (line 412) the I'cgion is called

Sekhet-Aar, P 2 mi (j JSa, and is identical Avith the
Sekhet-Aarru, Ml Cl Sekhet-Aanru,


MI ^ ^ later Recensions of the Book of

the Dead. Fi’om a number of other passages Ave find that Aaru or
Sekhet-.Aaru Avas divided into a number of districts, the chief of
Avhich Avas called Sekiiet-jiutepet, “ f ield of

Ofterings,” or Sekiiet-iietup, i-o-? “ f’ield of Reace,”


and Avas presided oA’^er by the god Sekhti-tietep, iiili] ^


To the .south of this region lay Sekhet-Saneuemu,


I , i.e., “ Field of the Grasshoppers,” ‘ and in


it Avere the I.akes of the Tuat,


and the


Lakes of the Jackals, ’ -

' I '

Avatei*s of Aaru, or Sekhet-Aaru, Ra purified himself (Repi I.,
line 234), and it Avas here that the deceased also purified himself
before he began his heavenly life ; here also dwelt the three classes
of beings Avho are called AivnEMU-SEKtr, AKnEMU-IlE'rEsir, and
AKiiEMr>8ESu-EMAir,-* that is to say, three classes of celestial bodies


I See l^ook of the DeatJ^ exxv. Pt. iii., 1. 19.


121


THE MATERIAI. HEAVEN


or beings who were thought never to diminish, or melt away,
or decay.


iVll the evidence as to the position of the region Aaru shows
that originally it was thought to be in the sky, but, on the other
hand, there are indications that it was entered from certain places
in the Delta, and among such was the region which contained the
double city, Pe-Tep and 'Pettu, or Tatau. Thus in a passage in
the text of Pepi I. (line 255) it is said, “ I’epi hath gone forth from
“ Pe, and from being Avith the Souls of Pe, and as he is arrayed in
“ the apparel of Horns, and in the garment of Thoth, and as Isis is


“before him and Nephthys is behind him, Apuat openeth a way
“ for him, and Shu beareth him up, and the Souls of Annu make
“ him to mount the steps that they may present him to Nut
“ who stretcheth out her hands to him, even as they did for
“ Osiris when he arrived in the other world. 0 IIka-i'-iia-f

* I Pepi hath joimieyed on to Sekhet-.Var,

(P 2 llll-ll ^ It) » Uart,

bv j since he is the body wliich hath come forth


“from (lod, and the ui’aeus Avhich hath come forth from Ka, he
“liath sailed on to Sekhet-Aar, having the four Sijii’its of llorus,
“ Map, Amset, 'Jhuxmutef, and Qoblisennuf, with him, two on each
“ side.” This view of the position of Seklict-Aaru is supported by


several passages in the Theban liccensiou of tho iho/c of the lif'mJ,
and the pictures of the district, with its lakes and canals Avhich
form the vignettes to the exth Chapter, indicate that it was
situated to the north of lilgypt. The name Sekhet-Aaru appears
to mean “Field of Heeds” or “Field of Plants,” and the idea
conveyed by it was that of some very fertile I’egion where farming
operations could be carried on with ease and success, and where it
would be possible to possess a large, well-kept, and well-stocked
homestead, situated at no great distance from the Nile, or from
one of its main brtmehes. In the text the deceased prays, “ Let
“ me have the power to order my own fields in and my own

“ growing crops in Annu. Let me live upon bread made of white


* I.e., “ Ho whose (ace is l)ehiiicl him.”


122


TETTU-BUSIRIS

• • •


“grain, and let my beer be made from red grain, and may the
“ persons of my father and mother be given unto me as guardians
“ of my door, and for the ordering of my homestead. Let me be
“ sound and strong, and let me have much room wherein to move,
“ and let me be able to sit wheresoever I please ” (Chapter lii.).

In the neighbourhood of Tettu, then, the original Sekhet-
Aam was thought to be located, and in Tettu the reconstruction of
the dismembered body of Osiris took place, and it was here that
the solemn ceremony of setting up his backbone was performed

each year. The city of Tettu, 0=3 ^ ^ @5

here referred to was the capital of the ninth noine of Lower
Egypt called Per-Asar-neb-Tettu,


©


by tlie


Egyptians, and Busiris by the Greeks. In a portion of it called


Neb-sekert,


[1


was preserved, according to one


tradition, the backbone, of Osiris; according to another his
jaws were there preserved.^

From what has been said above it is clear that the cult of
Osiris is certainly as old as the period of the Tst Dynasty, and that
the oldest centre of his woi*ship was situated in the Delta. Every-
thing which the texts of all periods record concerning him goes to
show that he was an indigenous god of North-east A frica, and that
his home and origin wore possibly Libyan. We have no means of
finding out what were the earliest conceptions about Osiris, but it
seems that he wjxs originally a Avater spirit, or the god of some arm
of the Nile, or portion of the main body of the Nile, and that
he developed later into a great water-god ; Dr. Brugsch * and
M. Maspero'^ both regarded him as a Avater-god, and rightly
consider that he represented the creative and nutritive poAvei’s of
the Nile stream in general and of the Inundation in particular.

The natural opponent of Osiris Avas Set, Avho typified death
and destruction, and Avho Avas the god par excellence of the desert ;
and in various forms and told in different ways Ave have the
narrative of the contest between the powers of life and death, and


^ 8ee do llouge, Geotj. Anaenne^ p. 39. 2 Jleliijion, pp. 190, 197.

^ Hinfoire Ancienne^ tom. p. 172.


OSTRIS AS WATER-GOD


123


light and darkness, and decay and regeneration, which appears in
the religious texts of every period. In fact, Set was the opponent
in every way of Osiris who, in the words of Dr. Brugsch, typified
the “unbroken rejuvenescence of immortal Nature according to
“ the Divine Will and according to eternal laws.” ^ In the xviith
Chapter of the Book of the DeoA the deceased says, “ T am
“Yesterday ? I know To-day lnau)f

and in answer to the question which follows, “ Who then is this ? ”
it is sjiid, “ Yestei’day is Osiris, and To-day is Ra, on the day when
“ he shall destroy the enemies of Neb-er-tcher, and Avhen he shall
“ establish as prince and ruler liis son Horus” (lines 15-18). This
passage proves that although Osiris was the type of that Avhich is
gone, or dead, or the past, ho possessed a power of regeneration
which expressed itself in the young Horus. In his aspect of a
water-god Osiris was the personification of the falling Nile, or the
Nile in winter, and of the night sun, and of the winter sun, but he
w-as, nevertheless, the cause of the fertility of Egypt, which w'as
pci*souified as Isis, and was the father of the young Horus, who in
due course grew into an Osiris, and produced by means of Isis a
young Horus to take his j)lace, becoming thus the “ lather of his
father.” -

Among a people like the Egyptians it would not be very long
before the annual rise, and inundation, and fall of the Nile w'ould
be compared to the chief periods in the lives of men, and before
the renewed rise of the Nile in the following vear Avould be
compared to man’s immortality, which in Egypt was taken for
granted from the earliest times ; and that this is exactly what
happened the hieroglyphic texts supply abundant proof. Un-
fortunately, however, wo find nowhere in Egyptian Avorks a
connected narrative of the life, acts and deeds, and sufferings and
death, and resurrection of Osiris, the man-god, but Ave possess a
tolerably accumte account of them in Plutarch’s De IsiAe et
Chiride,^ The mythological history of Isis and Osiris by this

* “ Die miaiiterbrochcne Vcrjiingiing der uiisierblichen Natiir ntwli goltliclioni
Willon iind nacli cwigeii Gesefy.en,” lletiyion, j>. Oil.

Brugsch, Itetujion, pp. 612, 616.

® Md. Didot {Scripfa Aforalui, tom. iii., pp. 427-461)). §xii. fl'.


1:24


ISIS AND OSIRIS


writer is so important that an English rendering of it by
IMr. Squire is given at the end of this chapter, but it will be
necessaiy here to summarize the main facts in it in oi’der that
they may be compared with the hiei’oglyphic texts which refer to
the subject. According to these Osiris was the son of Rhea, the
Egyptian Nut, the wife of Helios, the Egyptian Ra, by Kronos,
the Egyptian Seb ; Avhen Helios found that his wife was with
child by Seb he declared that she should not be delivered of her
child in any month or in any year. By a stratagem Hermes, the
Egyptian Thoth, played at tables with Selene, and won from her
the seventieth part of each day of the year, i.c., in all five days,
which he added to the year. On the first of these five days Osiris
was bom, and a voice Avas heard to proclaim that the lord of
creation was born. In due course he became king of Egypt and
taught men husbandry, and established a code of laAVs, and made
men Avorship the gods; AA'hen Egypt had become peaceful and
prosperous he set out to instruct the other nations of the Avorld,
and Isis raled Egypt during his absence. On his return Tyj)hoM,
the Egyptian Set, and his seventy- tAvo comrades, made Osiris to
lie doAvn in a chest, AAdiich Avas immediately closed by them, and
cast into the Nile, which earned it doAvn to its Tanaitic mouths.
When Isis heard Avhat had befallen her liusband she cut olF a lock
of her hair as a sign of grief, and then set out to find his dead
body. x\t length she traced it to Byblos, Avhitlier it had been
carried by the sea, and she found tliat the AvaA'^es had gently laid
it among the bnmehes of a tamarisk tree, Avhich had gi'own to a
magnificent size, and had enclosed the chest within its trunk.
The Byblos here referred to is not Byblos in Phoenicia, but the
papyrus swamps of Egypt, Avhich are called in Egyptian A'rnu,

a name meaning “papyrus plants;” the Crreeks

rendered the Egyptian Avord for “papyrus” by Bu/8Xo5, and some
copyist of the Greek text misunderstood the signification of tlic
Avord in this passage, and rendered it by the name of the city of
Phoenicia.

The king of the country, admiring the tree, had it cut doAvn
and made a pillar for the roof of his house ; it is this tree trunk


ISIS AND OSIRIS


125


which is referred to by the hieroglyphic sign ® , lel^ and which is

continually used in the texts with reference to Osiris. It has
been said to represent a mason’s table, but the four cross-bars
have nothing to do with such a thing, for they arc intended
to indicate the four branches of a roof-tree of a house which
were turned to the four cardinal points. When Isis heard
that the tree had been cut down, she went to the palace of
the king, and through the good offices of the royal maidens
she was made nurse to one of the king’s sons. Instead of
nursing the child in the oi'dinary way, Isis gave him her
finger to suck, and each night she put him into the fire to
consume liis mortal parts, changing herself the while into a
swallow and bemoaning her fate. On one occasion the queen
saw her son in the flames, and cried out, and thus deprived
him of immortality. Then Isis told the queen her story, and
l)Oggod for the pillar which supported the roof. This she cut
open, and took out the chest and her husband’s body, and departed
with them to Egypt ; having arrived there she hid the chest and
set out in quest of her son Ilorus.

One night, however, Typhon was out hunting by the light
of the moon, mid ho found the chest, and recognizing the
body, tore it into fourteen pieces, which he scattered up and
down throughout the land. When Isis heard of this she
took a boat made of papyrus ^ — a plant abhorred by crocodiles
— and sailing about she gathered together the fragments of
Osiris’s body. Wheresoever she found one, she buried it and
built a tomb over it. Meanwhile Horus had grown up, and
being encouraged in the use of arms by Osiris, who returned
from the other world, he went out to do battle ivith Typhon
the murderer of his father. The fight lasted some days, and
Typhon was made captive, and was given over to the custody
of Isis who, however, set him free. Horus in his rage tore
from her head the royal diadem, but Thoth gave her a helmet
in the shape of a cow’s head. In two other battles fought between

^ Moses was laid in an ark of bulrushes, and was tlieretoi'C believed to be safti
from the attacks of crocodiles.


VICTORY OV HORUS


126

Hoifes and Typhon Horns was the victor. The great battle
between Horns and Typhon took place, we are told in the IVth
Sallier Papyrns, on the 26th day of the mouth Thoth ; they first
of all fought in the form of two men, bnt they afterwards changed
themselves into two bears, and they passed three days and three
nights in this form.

From the above summary it is clear tliat in Plntarch’s time
the Egyptians believed that Osiris was the son of a god, that he
lived a good life upon earth and rnled as a wise and just king,
that he was slain by the malice of evil men, that his body was
mutilated, and that his wife Isis collected his limbs which had
been scattered throughout Egypt by Set, or Typhon, and that
Osiris by some means obtained a new life in the next world, where
he reigned as god and king. The hieroglyphic texts contain
abundant testimony that the statements of Plutarch are sub-
stantially correct, and from first to last Osiris was to the Egyptians
the god-man who sufiered, and died, and rose again, anti reigned
eternally in heaven. They believed that they would inlierit
eternal life, just as lie had done, provided that wliat was done for
him by the gods Avas done for them, and they made use of amulets,
and magical texts of all kind, and performed ceremonies connectetl
with sympathetic magic in order that they might compel Osiris
and the gods who had brought about his resurrection (i.e., Tboth,
the “ lord of divine Avords, the scribe of the gods,” and Isis, who
made use of the A\’'ords Avith Avhich Thoth supplied her, and Horns
and bis companion gods Avho performed the symbolic ceremonies
Avhich were effectual in producing the reconstitution of the body
of Osiris and its revivification) to act on their behalf oven as they
had acted for the god. The species of the amulets used Avere
constant, and they appear to have been sixteen in numbei', viz.,
four figures of the children of Horus eaxh Avith his characteristic
head, foui* lapis-lazuli Tet pillars, two bulls, a figure of Horus, a
figure of Thoth, two carnelian 'j'et jjillars, and tAVo lapis-lazuli

According to Plufiirch the number of portions into Avhich Set
tore the body of Osiris Avas fourteen, but the hieroglyphic texts
give at times fourteen and at others sixteen ; the cities and


SHRINES OF OSIRIS


127


sanctuaries wherein these were buried are : — 1. Ament in Koj^s.

2. Aa-!ib in Elephantine. 3. An-rut-f in Herakleopolis Magna.

4. Kusae. 5. Heliopolis. 6. At-Ament in Sina-behutet (Diospolis

of Lower Egypt). 7. Letopolis. 8. Pa-Thuhen in Sais. 9. Meh-

ta-f in Hermopolis of Lower Egypt. 10, Athribis. 11. Aq

(Schedia). 12. Ab, in the Libyan Nome. 13. Hot-sera in the city

of Netert. 14. Apis.^ In the late period of Egyptian history, i.e.,

in Graeco-Roman times, the sanctuaries of Osiris were forty-two in

number ; in other words, each norac possessed its centml shrine of

Osiris, which was called a “ Serapeura,” or the place where Serapis

was worshipped, but this happened because Osiris Khent Amenti

was identified with Serapis, who was not the god Osiris himself,

but only a dead Apis bull whicli had become an Osiris. It has

already been said that in some lists the sanctuaries of Osiris are

stated to be sixteen in number, but it is tolerably certain that the

true number is fourteen, because in the insci-iptions at Dendera

which I’efer to the “ mysteries ” of Osiris, the statue of Seker-Osiris,

which played such a prominent part in the ceremonies performed

there, was made up of fourteen pieces," although sixteen pieces are

sometimes enumerated.'* The sixteen members of the bodv of

•/


Osiris are: — his head, the soles of his feet, his bones,

his arms, - -/i, his heart, Q, his interior, aQ", his toimne.


' 1 * 1 ^ fingers, his back,

ears, his loins, Ws body,


1 Sou liiTigscli, Ae*j. Zeiiitchriji, 1881, p. 79 ff. Anotlior list of tho sixteen
sjinctiiiu'ies is given by M. Lorefc in Itecueil, torn, v., p. 85, wJkto tliey aro


8 0-*=^ ili QJ

^[eiuphiis, U I Tntr * J || Kusae, tjf,

Atof-khent, ^ f Sais, ^ Mehtet, ^ Amu. |||


8ma.Behutct ^ TTifp ’ Ketrat,

1 f ©i’ ©’ ^ Deudei.H

" They are enumerated by Bnigsch, Af-g. Zeit., 1881, p. 00 ff.

•’ Birueil, tom. iii., p. 5(5; toin. iv., p. 20.


12%; OSIRIS THE MAN-GOD

i^d with the face of a ram, ® AWW Q . . (1 ^ . and

his hair,

All the evidence on the subject now available goes to prove,
as the paragraphs above show, that the early Egyptians believed
that Osiris was a man-god Avho wjis murdered and whose body was
mutilated, and that the various members of his body were recon-
stituted ; and we know from a very interesting text at Dendera^
that during the month of Khoiak a number of festivals were
celebrated at all the chief sanctuaries of Osiris in Egypt, and that
elaborate ceremonies Avere performed in them in commemoration
of every event Avhich took place in the life, death, and resurrection
of the god. In this text the uses of the various sanctuaries are
described, and detailed instructions are given for the making of the
funei’a! chest, and of the model of the god which Avas to be buried
in the coffin, and of the incense, and of the amulets, and of the
fourteen divine members, and of all the materials, etc., Avhich Avere
employed in the ceremonies. On the xiith d.ay of Khoiak the
Festival of the I’loughiuff of the Earth and the Festival of the

TkxA, 0 , were celebi-ated ; on the xivth day the great

AAAW*^ I VJL-'


1 The hieroglypiiic texts tell ns that the head of Osiris was buried in the
saiictiiaiy of Ani-heh, ^ j Abydos ; his left eye was buiicd in

Het-Mafikheru, n P], i.. I^W«' Kgy,.l. ; his eyebrows were buiied in Am, ^ ^
(Pelusium) ; his jaw-bone.s Avere buried at Faket in Upper Egypt; certain portions


of his lieail were buried at Ileb-kort,


©


, in the Delta ; hLs neck was


buried in the Delta; an arm and bis right leg were buried at Aterui qeina,

^ buried at Meliet, ^ ; a bone of lus back (ou

coccyx) Avas buried at Heliopolis, and his thighs at Ilet-lier-ateb,

c3 ^ r

a foot was buried at Netert, | ^ ^ ^ j ^ , and hi.s heart at Useklit-Maati,

l“ ©’

and a portion of liis l>ackbone at Pa-paut-neteru, ® m . Various other

parts of his body were burie<l at different jdaces, and in the case of a fcAV members
the honour of possessing tliern was claimed by more tlian one city.

" See Diugscli, I., IT*, 10; Diimichen, Itrsnltuts, W, 1-27; Marietie,

Dendi'rah, tom. iv., pll.


his phallus Avas buried at Ilet-Boinm, Q


SETTING UP '4:ET


120

' ■

Festival of Pert ; on the xvith day the Festival of Osiris
Amenti ; on the xxivth day the model of the god of the preceding,
year was taken out from its place and buried suitably, and the new
Osiris was embalmed in the sanctuary ; on the last day of the month

the 'j et, was set up in 'I'ettu, because on this day the divine
members of Osiris, 9.9,9,? were brought. 'Fhe new Osiris remained


without burial for seven days because of the tradition which
declared that the god had remained for seven days in the womb of
his mother Nut when she was with child.

In connexion Avith the ceremonies in the great sanctuaries,
o.g., Dendera, thirty-four papyrus boats were employed, and these

were lit up Avith 3(55 lights, or lamps, ^-nnnU’

The gods of Mendes, with Anubis, occupied one boat, and Isis,
Nephthys, Horus, and Thoth, each had a boat ; the i*emaining
twenty-nine boats Avere dedicated to the folloAving gods: — M esthA,


'Pita-mutee, Qebii-sennuf, Sah-heq, Akmal'ai,

1’ Maa-tef-e, ^ Ak-ren-f-tchesef,

Am-Tet, -|j- ^ Nefbu-h.vt, I Ast-sen-

ARr-TCllKK, SEAf, HeR-A-F, ^


^ , Sent, ^ , Aki-maat-f-tchesef, ,

Secakhsen, P ^ O j '^? Heqe.s, ^ -f)* , Neter-bah,U ,

, Aq-heu-Am-


£f ra
ra


< iETET, 'J 2 ^ , IVUENTI-HEII-F,

f] ^ I J ^ ^ ^ — A.VA.'VAiN A'\,\J\AA q

CNNET-F, 1 ’ NETCmEU-Nia’CHEH, ^ ^ ^

asb,, iipj^=] , PER-EM-KlIEr-KHET, FhTA-

NEF-NEDT, ^ J| “ Q* 1 ’ TkSIIEU-MAATI, , KlIENT-

•jct-Ases, f Q|);^[ls=], maa-em-<jebi.<,

-Vn-f-em-hru-seksek, ^ rrr . The above

facts prove that in the Ptolemaic period the vieAvs A\diich Avere held
generally about Osiris Avere substantially the same as those Avhich
Avere in vogue in the times Avhen the I’vramid Texts Avesre

€J ar

II K


FORMS OF OSIRIS


130


^oi^osed, and it is clear that the cult of Osiris was Avidespread
even in the Vth Dynasty, or about b.c. 3500.

From the Pyramid Texts we leam that the dead kings were
already identified Avith (.)siris, and that Osiris Avas identified with
the dead Sun-god, but Ave have no means of knowing Avhen he Avas
merged in Seker, the god of the Memphite Underworld. The
Heliopolitan priests declared that he Av,as the son of Seb and Nut,
but it is much to be regi’etted that they did not preserve for us the
genealogy of the god according to the priests of the predynastic
period. The festivals Avhich were celebrated in the month of
Khoiak Avere, no doubt, founded upon very ancient tradition, but
the elaboration of detail given in the text at Dendera, to AAdiicli
reference has already been made, does not suggest a primitiA^j
antiquity, although it shoAVs hoAv deeply seated AA’-as the cult of
Osiris in the hearts of the people. The numerous aspects under
Avhich the god Avas Avorshipped also show that some of the original
conceptions of the attributes of the god Avere forgotten in compara-
tively early days, both by foreigners and Egyptians, and it is this
fact which explains Iioav he came to be identified Avitli the Greek
god Dionysos. The aspects of Osiris were nearly as numerous us
those of Ra, hence Ave find him identified Avith the sun and moon,
and AA'itli the great creative and I'egenei'ative poAvers of Nature,
luid he Avas at once the symbol of rejuvenescence, n^surrcction, and
of life of every sort and kind Avhich has the power of renewing
itself.

AVo must noAV consider the various forms in Avhich Osiris is
represented on the monuments, and in papyri, etc. The cominon
form of the god is that of a mummy, Avho Avoars a beard, and has

the White Oi’oavti, (J, on his head, and a mendf, , hanging from

the back of his neck. In a scene reproduced by Lanzone‘ he
appears in a gi’oup Avith the Hawk-god Seker, the Beetle-god

Kheprer, and the goddess Suext, and has tAvo forms, i.e.,

Osirih

(i“


lord of .Khut, and Khenfc Ainenti, jj ^ and

^ . In another scene' he appears in the form of the Tet


' Duiontirio, {tlute l^i.


j.l. 17.


OSIRIS WEARINQ THE WHITE CROWN AND MCNAT ANb HOLDINQ THE SCEPTRE,

Crook, and Flail. Before him are the Four Children of Horus. and

BEHIND HIM 18 HI8 WIFE ISIS.


FORMS OF OSIRIS


131


pillar, and is called “ Osiris Tet,” and stands at the head of a bier,
on which lies the god Seker in mummied form. On a stele at
Turin' Osiris appeai-s in mummied form, seated, and holding in his

hands the sceptre and the flail or whip on his head is the
White Crown witli plumes, to which the name Ah^f is usually
given. His titles are “ Osiris Ivhenti- Amen tet, lln-nefcr, lord of
Tatcheser, the groat god, king of the living.” Behind him are
seated Btaii-Sekri, ''' sH’ hidden chest,”

Ani’I', ‘‘ dweller in the city of embahiimeut,” Horns, son of Isis,
and Hatlior. As a form of Khnernu-lta he has the head of a ram,
the horns of Avhich are surmounted by a solar disk and by four

knives." A common symbol of the god is he., the box which

contained the hesid and hair of Osiris and Avhich was jiveserved at
Abydos, where these relics ivere buried. Elsewhere we sec the
body of the god bent round backwards in such .a way as to form the
region of the Tuat or Underworld (see vol. i., p. 229). Sometimes
the god is seated on a throne, which is supported on the back of a
monster serpent that rests on the top of the mythological flight of
f'teps, at flcnen-Su; he is accompanied by Maiit, Horus, son
of Isis, Thoth, Heka, , who holds a serpejit in each hand,

and the snake-headed goddess Hectet, The exact part

which this last-named deity played in connexion with Osiris is
unknown, but it is certain that it Avas of considerable importance,
and that the goddess assisted in bringing about his resurrection.
1.1 ep tet has the liody of a woman ivith the head of a bearded
snake ; on her head is a pair of horns ivhich are surmounted by a
solar disk, and Atef Crown, and uraei Avith disks and horns, |.
In each hand she holds a knife.*

Oji the AA^alls of the temple of Dendera * is preserved a very
interesting group of scenes connected Avith the story of the death
and resurrection of the god, Avhich may be briefly described thus : —
1. Osiris lying on his stomach on his biei-, beneath Avhich are
his four croAvns ; he is called, “ Osiris, beloved of his fsxther, the

* liati/oiie, op. cit., pi. 96. " Ihid.^ pi. 1]*3.

* So (3 Marictte, tom. iv., pi. (55 tf., Pjiris, l?s73.


UuL, pi. 211 .


132


FUNERAL OF OSIRIS


king of the gods, the lord of life, Osiris.” In front of Osiris is
Horns who presents to him a lotus flower.


Ncphthys, and at the foot Isis.

H. Osiris, ithyj)luil-
lic, and Avearing the
Atef Crown, lying on
his bier. On the head
of the bier is a hawk
witt outstretched wings,
and behind it stmids
Isis ; on the foot is a
similar hawk, and be-
hind it stands Horus,


No. 3.


ANUBIS MlNtSTERINQ TO OSIRIS ON HIS BlER i AT THE HEAD KNEELS NEPHTHYS,

AND AT THE FEET ISIS.


FUNERAL OF OSIRIS


133


son of Isis. Above is the soul of Osiris. Below the bier are tAvo
crowns, a tunic, and a cap.

4. Osiris, naked and beardless, lying on his bier, at the head
of which is a statue of Isis, and at the foot a statue of Nephthys.

5. Osiris, naked and beardless, lying on his bier, at the head
of Avhich stands Isis who is addressing the god ; beneath the bier arc
figures of the four children of Horus, Mestha, Hapi, Tuamutef, and
Qebhsennuf, who, besides representing the gods of the four cardinal
points, may here be considered us personifications of the four large,
internal organs of the body.

6. Osuis, naked, lying upon
his bier, over the foot of Avhicli
is the vulture goddess Uatchet,
and over the head the uraeus
goddess Nekhebet.

7. Osiris, in mummied form,
lying on his bierl)oueath a funeral
chest, over Avliic-h a hawk stretches out its wings.

8. Osiris, | , of Behutet (Edfii) lying on his bier, witli


Nephthys at his head and Isis at his feet.

9. Osiris of Ta-khcnt lying on his bier, Avith a Hawk-goddess
at the head and a Vulture-goddess at the foot.

10. Osiris of yap, wearing the Atef Crown, lying

face doAvnwards on his bier, beneath Avhich are a number of
crowns and caps of the god.


IM FUNERAL OF50S1R1S


11. Osiris lying on, his bier in the Meskhen chamber with the
four funeral vases beneath.

12. Osiris, ithyphallic, mummied, and beardless, lying on his
bier ; he is watclicd over by throe hawks, and ))y Isis, wlio stands

at the head, and by a
frog - headed form of
the god Tlorus. Be-
neath the bier are the
ape-headed god Auut,

(| ^ , and tAVo

snake-goddesses, one of
which is called 1;1 eh-

TBPT, ^ ^ ibis-headed god.


13. Seker-Osiris of
Mendcs, beardless, lying up-
on a bier, with Anubis in at-
tendance, holding in his
hands a vase of unguent,
and an instrument used in
embalming.

14. Seker-Osiris of
Mendes, in the form of a haAvk-hejwled mummy, lying upon his

bier, beneath Avhich grow
three small trees.

15. Seker-Osiris,
naked, and bearded, and
Avearing the Atef CroAvn,
lying upon his bier, be-
No. 14. neath ivhich grow tliree


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 Ttaf, || . On the right is

“ Asar 1'et, the holy one in Tettu, ^ ^ form

of a Tet pillar, Avhich is provided with human hands and arms ;


135


FUNI^L of OSIRIS


above it appear the head of (Osiris and the sceptre and flail, or
whip.


Osiris on hi.s iiinr ; hoiioath aro tho Canopic jar.s.


Tho niiunniy of Osiris on its bior with tlio hawk of Horus nbovt^ ; at the liead is Neplithys,

and at tho fi»ofc Jais.


17. Osiris, beardless, and wearing the White Crown and
plumes, in the act of raising himself from his bier at the command
of Hbko-netch-tkf-f.


136 FUNERAL OF^IRIS


No. 17. No. 18.


18. Osiris lln-uefer, in mummied form, lying on his bier, at

the head of which grows the Pereea tree, Ashvl above the

upper branches stands a soul in the form of a man-headed hawk.

19. Osiris, bearded, lying on his bier, Avhich rests within an
elaborately ornamented funeral chest; beneath the bier are a
number of helmets, caps, etc., belonging to the god. Through one
end of the chest Heru-iietch-tef-f thrusts his lance, and touches the
face of Osiris with it, with the view, presumably, of effecting the
“ opening of the mouth.”


actnin coimocttHl with the ri-siirroctioii c»f OHiriis.


20. Osiris, ithyphallic and bearded, in mummied form, lying
upon his bier ; over his feet and his body hover two hawks. At
the head kneels Hathor, “ Mistress of Amentet, who weepeth for
“her brother,” and at the foot is a frog, symbol of the goddess

Hkqet, beneath the bier are an ibis-headed god holding

the Vtchaty two serpents, and the god Bks. It is interesting
to note that the frog-headed goddess l^eqet, who was a form of


PTAH-SEKER-AUSAR, THE Triune Goo of the Resurrection.


FUNERAT. OF OSIRIS


137


Hathor, was connected by the Christians with the Christian
Resun’ection ; in proof of this may be cited the lamp described by


Signor Tjanzone,' whereon, he tells us, is a figure of a frog, and
the legend ’Eyoi elfit 'Avaa-Taa-i^, “ I am the resurrection.”

21. Osiris, bearded, ithyphallic, in. inurainied form, and
Arearing the White CroAvn, lying on his bier, by the side of which
stand Anubis, jackal-headed, and Heqet, frog-headed. At the


head stands II ei’n-uetch-tef-f in the form of a hawk, and Nephthys
kneels ; at the foot kneels Isis.

22. Osiris, bearded, wearing the White Cro>\m with plumes,


' Dhionario,,\}. 853 .


138


RESUKKECTION OF OSIRIS


and holding in his hands the sceptre and flail, or whip, raising
himself up on his knees from his bier, which is emdosed within
the funeral chest. Beneath the bier are most of the croAvns of
the god. Beside it stands Isis.

23. Osiris rising up out of a basket (?), which rests upon a
pedestal ; behind him stands Isis with her wings stretchc<l out on
both sides of him, an<l before him is a boarded god who presents
to him “ life.” On the right is a second scene in which the god is

seen kneeling within the boat of the double Tot, , wherein are


No.


a papyrus plant and a lotus plant, the emblems of the South and
\orth respectively. The boat rests upon a sledge, the supports
of which are made in the form of inverted lotus flowers, whic-h are
Avell knoAvn types of the dawn and of reneAved life. The title of the
god here is “ Osiris Seker, lord of the funeral (rhest [at] Abydos,”


The tAvro commonest titles of Osiris are “ Khent-Amenti, ’

“Un-Nkfee,” or (331’

as such he holds in his hands one or tAvo sceptres and the whip, or
flail, J, and Avears the White Crown. Sometimes he

appears as a man, with a large mouth and eyes and nose, and Avith
a Tet surmounted by a disk, plumes, horns, uraei, etc., issuing
from his head.^ He once appears in the form of Ptah pouring
out * water from a libation vase for a deceased person who kneels
before him, and once he appears with the head of the Bennu.® In

‘ Lunzone, Dtzionario, pi. 2H3. , - Ibid., pi. 294. * Ibid., pi. 295.


Ibid., pi. 295.


RESURKECTION OF OSIRIS


139


s5ome scenes Osiris appears as a god of vegetation, and in one
instance the god is I’epresented in inuinmied form, and wearing the
Atcf Crown, and from his body a row of plants is seen grooving ;
in another he is represented by a small mound of eai'th, which is

called “ Osiris,” and from which four trees grow. Above the

mound is a large serpent with the White Crown upon its head, and
two small serpents growing out from its body ; on the right are: —
1. A ram-headed god, holding a serpent, and 2. the serpent

IvHEBKHKB, €§ J] © Jj ; ou the left are a ram-headed god

holding a serpent, and a feather. The Osiris ceremonies varied in
different places, according as the god was identified with local
gods, but in all great religious centres Osiris, under one name or
anothei', possessed his own sanctuary. Thus, as Dr. Brugsch has
pointed out,* in Northern Nubia Osiris was kno^vn as Khnemu, in
Apollinopolis and Dendera as .V.!!, in Thebes as Khnenui-ut-em-
ankh, in Coptos as Amsu-Hcru-ka-nckht, in Diospolis Parva as
Sekliom, in Lycopolis as Sekhem-taui, in Antaeopolis as Maui,
in Ousae as Uri>ab, in Memphis as Seker, in Cyno])olis and
Oxyrhynchus as Anubis, in Ileraklcopolis fis Ka-hetep and Heru-
shefi, in the Libyfin Nome as Khent-Aujenti, in Heroopolis as
Ankh and Tern, in Busiris as Tet. or Tettu, in Heliopolis as Ser-aa,
and in other [)ltu;es in tlie Delta as Fentet-ankh, Ilexu-ap-shata.
In the cxlist and cxiiind Chapters of the /h»^ of the Dead we
have a complete list of the forms and shrines of Osii’is, and as they
are of great importance for forming a right idea of the universality
of the cult of Osiris in Egypt, it will be foimd, in two vei'sions, at
the end of this section on the great gods of Heliopolis.

We have now traced the history of Osiris from the time when
he WiUi a river or water god, and of only quite local impoiiance, up
to the period when his worship reached from the north of the Delta
to the Nubian Nome at Elephantine, and he had become in every
sense of the word the national god of Egypt. We have now to
consider Osiris in his character of god and judge of the dead, and
as the symbol of the resurrection, and the best soui’ce upon Avhich


• tilS.


140 OSIRIS, JUDGE OF THE DEAD

we can draw for information on this subject is the Book of the
DeaiJ. In this woi*k Osiris is held to be the greatest of the gods,
and it is he who is the judge of men after death, and he is the
arbiter of their future destiny. He attained this exalted position
because ho was believed to have been once a human being who
had died and had been dismombei’ed ; but his limbs had been
reconstituted and he had become immortal. The most rejuarkable
thing about him was that liis body had never decayed like the
bodies of ordinary men, and neither putrefaction nor worms ever
acquired ijower over it, or caused it to diminisli in the least degree.
It is true that it was embalmed by Horus, and Anubis, and fsis,
who carried out with the greatest care and exactitude all the
prescriptions which had been ordered by Thoth, and who performed
their Avork so thoroughly Avell that the material body which Osiris
possessed on this earth served as the body for the god in the world
beyond the grave, though only after it had undergone some
mysterious change, which was brought about by the Avords of
poAver AA'hich these gods said and by the ceremonies Avliich they
performed. A very ancient tradition declared that the god Thoth
himself had acted the part of priest for Osiris, and altliough the
Egyptians believed that it Avas his Avor<ls Avhhdi brought tlie dead
god back to life, they Averc never able Avholly to free themselves
fi’om the idea that the series of magical ceremonies which tliey
performed in connexion Avith the embalmment and burial of the
dead produced most beneficial results for their deceased friends.

The compositions Avhich form the chapters of the Hook of thr
Dead are declared to have been written by Thoth, and they Avere
assumed to be identical Avith those Avhich this god pronounced on
behalf of Osiris ; the ceremonies which Avere performed by the
priests at the recital of such compositions Avere held to be identical
with those Avhich Horus and Anubis performed for the “ lord of
life,” and if the words were said by duly appointed and properly
qualified priests, in a suitable tone of voice, Avhilst the ministrants
and libationers performed the sacred ceremonies according to the
Rubrics, it was held to be impossible for Osiris to refuse to grant
the deceased eternal life, and to admit him into his kingdom. It may
be argued that the words and thp ceremonies Avere the all-important


OSIRIS, JUDGE OF THE DEAD


141


factors of the resurrection of man and of his eternal life, but this
was not the case, for the Egyptians only regarded them as means
to be used with care and diligence ; it was Osiris, the god-man
himself, who had risen from the dead and was living in a body
perfect in all its members, who was the cause of the resurrection.
Osiris could give life after death because he had attained to it,
and he could give eternal life to the souls of men in their
ti'ansformed bodies because he had made himself incorruptible and
immortal. Moreover, he Avas himself “ Eternity and Everlasting-
ness,” and it was he who “made men and Avomen to be bom


't-i.

K V


the ncAv birth Avas the


birth into the new life of the Avoi'ld Avhich is beyond the grave and
is everlasting. Osiris could give life because he Avas life, he could
make man to rise from the dead because he Avas the I’esurrection ;
l)ut the priesthood taught in all periods of Egyptian liistory that it
was necessary to endeavour to obtain the favour of the god by
jneans of magical and religious Avords and ceremonies. From the
earliest times the belief in the immortality of Osiris existed, and
tlie existence of the dead after death Avas bound up Avith that of
the god. Thus in the text of Unas (line 210) it is said of the
king to 'I'em, “ 0 Tern, this is thy son Osiris. Thou hast given
“him his sustenance and he liveth; he liveth and Unas liveth; he
“dieth not, and this Unas dieth not; he is not destroyed, and this
“Uuiis shall not bo (lesti’oyed ; if he begetteth not this Unas shall
“not beget; if he begetteth this Unas shall beget.” In a text
nearly two thousand years later the deceased Ani is made to ask
Tern, the head of the company of the gods of Heliopolis, “ Hoav
“long have I to live?” and he replies, “Thou shalt exist for
“ millions of millions of years, a period of millions of years ” ; * noAv
Tern Avsis identified Avith Ra, and Ra, at the time when this text Avas
Avritten, Avas held to be the father of Osiris, and to all intents and
purposes the question of the scribe Ani Avas addressed to Osiris.

It lias already been said that the great source of information


I (j ^ ^ 1 ^ i f — f

tlie .Boo// of the Dead (Aiii, pi. 19, 1. U5).


142


OSIRIS, JUDGE OF THE DEAD


about Osiris and his cult is contained in the Book of the Dead,
which may be termed the Gospel of Osiris, wherein the god is
made to point out to man the necessity for leading a pure and
good life upon earth, and to instruct him in tlxe words and deeds
which will enable him to attain etenial life, and wo must now
briefly describe the relations whicli were believed to exist between
this god of truth and life and the. deceased. In the accompanying
plate, which contains the famous “Judgment Scene” of the Book
of the Dead, as contained in the Papyrus of Ani in the British
Museum, Ave have a representation of Osiris in his capacity as the
Judge of the dead, and a description of it will explain the views
of the ancient Egyptians on the jmlginent of the souls of the dead.
From certain passages and allusions in the IVramid Texts it is
clear that the ancient Egyptians believe*! that the souls of the
dead, and perhaps also their bodies, Avere judged, and the place
of their judgment seems to have been situate*! in the sky ; no
details of tlie manner in Avhich it aa^s perlbrm(;d are giAen, but it
seems as if the judgment consiste*! in the “ Avcighing of Avords,”

^ I ntchd me/u, that is to say, the Avcighing of

actions, for the Avord metn means “deed, action,” as much a,-;
“ Avord ” (like the liebroAv ddUuir, ‘>31). The “ Avcighing of aaohIs”
(or actions) Avas carried out by means *)f a pair of scales, Miikhaat,

o ']'] Avhich Avere presided over by Thoth, Avho from

A^ery remote days Avas knoAvn as Ap-nEMui, ^ ^ ?

i.e., “ Judge of the tAvo combatant gods,” that is to say, “ Judge of
Horus and Set,” and as Ap-sexui, ^ “Judge of the


I'wo Brotlxei-s.” Thoth, hoAvcA^er, only Avatchod the Balance Avheu
“ Avords” Avere being tried in it on behalf of Osiris — at least thi‘
Avas the vieAv in later times.

The Egyptians, having once conceived the existence of a
Balance in the Underworld, proceeded to represent it pictorially, and
as a result Ave have in the vignette of the Judgment Scene a pair
of scales similar to those Avith which they were acc^uainted in daily
life. They Avere too logical to think that AVords, or even actions,
could be Aveighed in a material balance, and they therefore


OSIRIS, JUDGE OF ^ITHE DEAD


143


represented the weighing of the material heart, from; which they
l^eblarfed Jill thoughts and actions proceeded, and somfetirnfi^y t^
whole body of the man who is to be judged was placed by tlj^^
artist in one pan of the Scales. They had, moreover, in vefy [
early times arrived at the conception of “ right, truth, law, and

“rectitude,” all of which they expressed by the Avord uumf, ^ ^

and it was against the emblem of Madt, the feather, p, that they
weighed cither the heart or the whole body. Why the fetathcr Avas
chosen as the symbol of modi instead of the usual object, £=i, it is
impossil^le to say, and this fact suggests that all the amcavs which
the Egyj)tiaus held about the Aveighiug of the heart have not yet
been understood. As the Judgment Scene stands it represents
a mixture of different A'iews and opinions Avhich belong to dilterent
periods, but it seems impossible to doubt that at some remote time
they believed in the actusd Avtdghing of a portion of tlic physical
body of a man as a part of the ceremony of judgment. The
judgment of each individual seems to have taken place soon after
death, and annihilation or everlasting life and bliss to hav’e been
decreed at once for the souls of the dead ; there are no sutlicient
grounrls for assuming that the Egyptians believed either in a
general resurrection or in protracted punishment. How far they
thought that the prayers of the liA’ing for the dead Avere elHcacious
in arresting or imalifying the decree of doom cannot be said, but
very considerable im])ortauce Av.as attached by them to funeral
prayers and ceremonies in all ages, and there is no doubt that they
Avere the outcome of the firm belief that they Avould result in the
sahnitiou and Avell-being of the souls of the dead. I’lie Jmlgment
iiiScene Jis giA'^cn in the Papyrus of Ani may be thus described : —

The scribe Ani and his Avife Thuthu enter the Hall of Maiiti,

; wherein the heart, symbolic of the conscience, is io be weighed in
fitlie Balance against the feather, erahlematic of Right and Truth.
In the upper register are the gods Avho sit in judgment, and Avho
. form the great company of the goils of Heliopolis, to Avhom are
added Hatlior, Hu, and Sa. On the standard of the Balance sits

,■■ 7.7

the ^^-headed ape, the companion of Thoth, the scribe of the
the god iAnubis, jackal-headed, examines the poipter to


144 OSIRIS, JUEK5E OF THE DEAD

make certain that the beam is exactly horizonta)4> and tSat ihe .
tongue of the Balance is in its proper place. On the left of .^he

Balance are : — 1. Shai, TdtT

^ 2. the Mkskuen, ^

head which rests upon a pylon, and is commonly thought to be
connected with the place of birth; 3. Meskhknet,


, the god of luck, ortdestiny ; ;
cn, or rectangular object with a huml.n


the goddess of the funeral chamber, and Rkxenet, , the

goddess of nui*sing ; 4. the soul of Ani in the form of a human-
headed hawk standing upon a pylon. The lines of hieroglyphics
which appear above the figures of Ani and his wife contain a
version of Chapter xxx.b of the Ihoh- of the Dead, in which the
deceiised addresses his heart, and prays tliat the sovereign chiefs
may not oppose liis judgment, and that it may not be separated
from him in the presence of the keeper of the Balance. ITic
sovereign chiefs hero referred to are Mesthsi, llapi, Tuamutef, and
Qebhsennuf, the children of Horns. After the heart has been
weighed, Thoth, being satisfied with the result, addresses the gods,
saying, “The heart of Osiris Ani liatli indeed been weiglied, and
“ his soul hath borne witness concerning liiin (or it) ; it hath been
“ found true by trial in the Great Balance. Ko evil hath been
“ found in him, he hath not wasted the olferings in the temples,
“he hath not done harm by his deeds, and he hath uttered no
“ evil report whilst he was upon earth.” In answer to these words
the gods ratify the sentence of Thoth, and they declare that ho is
holy and righteous, and that he hath not sinned against them ;

therefore the monster Amkmet, a <=», or the “ Eater of

the dead,” who is seen standing behind Thoth, shall not prevail*
over him, and they further decree that he shall have a homestead
in. Sekhet-hetepu for ever, and that offerings sliall be made to
him, and that he ^hall have the power to appear before Osiris.-,
at will.

In the second part of the scene Horns, the son of Isis, leads
Ani by the hand into the presence of Osiris, who is enthroned
within a shrine iu the fonn of a funeral chest. Osiris has upon his
head the Atef crown, and he holds his usual emblems of authowijy,^


OSIRIS AS JUDGE


145


I > f » 4\ ’ hangs the mendtj || a (^ , i.e., the

amulet which was associated with joy and pleasure. The title of
the god is “ Osiris, lord of everlastingness.” Behind him stand
Isis and Nephthys ; before him, standing on a lotus flower, are the
four Children of Horus, i.e., the four gods of the cardinal points.
The first, Mcstlia, luis the head of a man ; the second, Hapi, the
head of an ape ; the third, Tuamutef, the head of a jackal ; and
the fourth, Qebhsennuf, the head of a hawk. In some papyri the
lotus on which these gods stand, is seen to have its roots in a lake,
or stream, of water, which flows from under the throne of Osiris.
Near the lotus hangs the skin of the pied bull which was sacrificed
at the beginning of that portion of the funeral ceremony when two
gazelles and a goose were also slain as sacrifices. The side of the
throne of Osiris is painted to resemble that of a funeral cliest.
Tlie roof of the sTirine is supported on pillars Avith lotus capitals,
and is surmounted by a figure of Horus Sept or Horus Seker, and
by rows of uraei. The pedestal on Avhich the shrine rests is in the
form of the hieroglyphic Avhich is emblematic of Maat, ^==i, i.e.,
“ Right and Truth.” Before the shrine is a table of ofterings, by
the side of Avhich, on a reed jnat, kneels Ani Avith his right hand
raised in adoration ; in the left hand he holds the kherp sceptre.
He Aveai'S on his head a Avhitened wig, and the so-called “ cone,”
the signification of Avhich is unknown. In his speech Horus, the
son of Isis, says, “ I have come to thee, 0 Un-nefer, and I have
“ brought unto thee the Osiris xVni. His heart is righteous, and it
hath come forth innocent from the Balance ; it hath not sinned
“ against any god or any goddess. Thotli hath AA'eighed it accord-
“ ing to the decree pi’onounced unto him by the company of the
“ gods ; and it is most true and righteous. Grant that cakes and
“ ale may be given unto him, and let him appear in the presence
“ of Osiris ; and let him be like unto the folloAvers of Horus for
“ever and ever.” The scribe Ani then makes his prayer to Osiris
in the following words : — “ Behold I am in thy presence, 0 lord of
“ Amentet. There is no sin in my body. I have not spoken that
“which is not true knoAvingly, nor have I done aught with a false
“ heart. Grant thou that I may be like unto those favoured ones
“ who are in thy folloAving, and that I may be an Osiris greatly
II — L


146 Qsmis AS JUDGE

“favoured of i;he bH^tilllt^godi, and beloved of the lord of the
“ world, [I] who am indeed a royal scribe, who lovetfe thee,
“Ani MAA KHERU before the god Osiris.” The reply of the god
Osiris is not recorded, but we may assume that the petition of Ani
was granted by him, and that he ratified the decision of the god^
in respect of a habitation in the Sekhet-Aaru. Thus Ani was free
to pass into all the various regions of the dominion of Osiris, and
to enter into everlasting life and happiness.

In the description of the Judgment Scene given above,
reference is made to the Eater of the Dead, and in connexion with:
him it must be observed that he Avas supposed to devour straight-
way the souls of all those who were condemned in the Judgment
Hall of Osiris, and that from one point of view the punishment of
the wicked consisted of annihilation. Above, too, it has been said

that Ani became “ maa khkru, ^ | , before Osiris,”

Avhen once his heart had been Aveighed and had not been found
wanting. Egyptologists have investigated the meaning of these
words very carefully, but have not agreed as to their meaning ; jis
a result maa KifEKU has been rendered “ victorious, triumphant,
“just, justified, truth-speaking, truthful, true of voice, mighty of
“ word or speech, etc.” Their true meaning seems to be “ he
Avhose Avord is right and true,” i.e., he Avhose word is held to bo
right and true by those to AA'hom it is addressed, and therefore,
Avhatsocver is ordered or commanded by the person avIio is declared
in the Judgment Hall to be maa kiieuu is straightway performed
by the beings or things Avho are commanded or ordered. Before a
man Avho is maa kheru every door in the Underworld opened
itself, and every hostile poAver, animate or inanimate, was made to
remove itself from his path.

Passing now from the consideration of Osiris as the king and
judge of the dead, Ave must briefly refer to the beautiful hymns to
the god Avhich are found in the Booh of the Dead and elseAvhei’e.
First among these must be mentioned the very remarkable
composition which is inscribed on a stele in the Bibliothcque
^Nationale, Paris, and which was fii*st made knoAvu by Cbabas.
The text is in the form of a hymn addressed to Osiris, but it is of


147


OSIRIS AS JUD0E

unique importance in that it containa a proof of the substantial
accuraoy of the account of the life and death of Osiris, and of the
birth of Horus, given by Plutarch. After enumerating the various
great shrines of Osiris in Egypt, and ascribing great praise to this
god, and summarising liis beneficent acts, an allusion is made to
his death and to the search which Isis made for his body. This
goddess, the sister and wife of Osiris, was a skilled Avorker of
mirticles, and she knew words of poAver and hoAV to utter them in
such a Avay that the greatest offcct might result from them. In
the form of a bird she sought her brother’s body ceaselessly, and
Avent 1‘ound about over the face of the eartli uttering cries and
moans, and she did not desist from her quest until she found it.
When she saAV that he Avas dead she produced light Avith her
feathers, aud air by the beating of her AAungs, and then by means
of the Avords of power Avhich she had obtained from Thoth she
roused Osiris from his state of helplessness and inactivity, and
united herself to him, and became Avith child by him, and in due
coui’se brought forth her son Horus in .a lonely place unknoAvn to
any. The hymn in Avhich the passage occurs is so important that
a rendering of it is here given ; the hieroglyphic text, Avith
interlinear transliteration and translation, will be found at the end
of this scc.tion.


( 148 )


(’HAFl’ER VII


HYMN TO OSIRIS

XVUITII DYNASTY, AltOlJT K.C. 1500


1 . « OMAGE to thee, 0 Osiris, the loi*d of eternity, the king

1 of the gods, thou wlio hast many niuncs, whose forms
“ of coming into being are holy, whose attributes are hidden in the
“temples, Avhose Double is most august (or venerated). Thou aii;
“ the Chief of Tettu (or Busiris), the Great One who dwcllcth 2. in
“Sekhem (I.etopolis), the lord to whom praises are offered in the
“nome of Athi,^ the Chief of the divine food in Annu (On, or Helio-
“polis), and the lord who is conunemorated in tlie [Hall (or City) of]
“ two-fold Right and Truth. Thou art the Hidden Soul, the lord
“of Qereret (Elephantine^), the holy one in the city of the White
“ Wall (Merapliis), the Soul of Ra, and thou art of his own body.
“ Offeidngs and oblations are jnade to thy satisfaction in 3. Suten-
“henen (Herakleopolis), praise in abundance is bestowed upon
“thee in Nart,"' and thy Soul hath been exalted as lord of the
“ Great House in Khemennu (Herrnopolis). Thou art he who is
“gi’eatly feared in Shas-hetep, the lord of eternity, the Chief of
“Abtu (Abydos), thy seat extendeth into the land of holiness
“ (Underworld), and thy name is firmly stablished in the mouth of
“ mankind. 4. Thou art the substance of [which were made] the
“two lands (i.e., Egypt), thou art Tern, the divine food of the
“ doubles, thou art the chief of the company of the gods, thou art
“ the operative and beneficent Spirit among the spirits, thou drawest


‘ I.e., the ninth nome of Ijowei* Egypt, also road Anctch.

3 Qereret = Qeri:i, ^ , or <o

/<=z>\\©’ ^ W

Nile was tbouglit to rise at Elephantiuc.

^ A sanctuary near Herakleopolis.


3, were the two caverns where the


HYMN TO OSIRIS


149


“ thy waters from the abyss of heaven, thou bringest along the
north wind at eventide sind air for thy nostrils to the satisfaction
“ of thy heart. 5. Thy heart germinateth, thou producest the light
‘‘ for divine food, the height of heaven and the starry gods obey
“ thee, thou openest the great pylons f of heaven], and thou art he
‘‘unto Avhom praises are sung in the southern heaven, and to
“whom adorations are performed in the northern heaven. The
“ stars which never set 6. are under the seat of thy face, and the
“stars which never rest are -thy habitations; and unto thee
“ offerings are made according to the decree of the god Seb.

“The company of the gods sing praises unto thee, and the
“ starry gods of the Underworld bow down Avith their faces to the
“earth [before thee], the ends of the earth prostrate themselves
“ before thee, and the bounds of heaven make supplication unto
“thee 7. when they see thee. Those who are among the holy
“ones are in aAve of thee, and the two lands in their length and
“ Ijreadth ascribe praises unto thee Avhen they meet thy majesty,
“ 0 thou glorious master, thou lord of masters, Avho art endoAA'ed
“ Avith divine rank and dignity, Avho art stablished in [thy] I’ule,
“thou beautiful Sekhem of the company of the gods, Avho art
“ pleasant of face, 8. and art beloved by him that looketh upon
“ thee, '^rhou puttest thy fear in all the lands, and by I’eason of
“ love for thee all [men] proclaim thy name as being above that of
“ every name. All mankind make offerings unto thee, 0 thou lord
“ who art commemorated in heaven and in earth, and Avho art
“greatly praised in the Uak festival, and the tAvo lands Avith one
“ consent 9. cry out unto thee with cries of joy, 0 thou great one,
“ thou chief of thy divine brethren, thou prince of the company ol
“ the gods, thou stablisher of Maat throughout the tAvo lands, Avho
“placest thy son upon the great throne of his father Seb, the
“darling of his mother Nut.

“ 0 thou great one of tAAm-fold strength, thou hast cast doAvn
** Seba, thou hast slain 10. thine enemy, and thou hast set thy
“fear in thy foe. Thou bringest [together] remote boundaries,
“ thou art firm of heart, thy tAvo feet are lilted up, thou art the
“ heir of Seb and of the sovereignty of the tAvo lands, avIio hath
“seen thy power and hath given command for thee to lead 11. the


150


HYMN TO OSIRIS


“ two lands by thy hand until the end of time. Thou hast made
“ the earth in thy hand, and its watera, and its air, and its green
“ herb, and all its cattle, and all its birds, and all its fishes, and all
“ its reptiles, and [all] its four-footed beasts. The desert is thine
“by right, O son of 12. Nut, and the two lands are content to
“make him to rise up upon the throne of his fatlier like Ra.
“Thou risest in the horizon, thou givest light through the
“ darkness, thou makest light to spread abroad from thy plumes,
“ and thou floodest witli light the .tAvo lands like the 13. Diskat
“ the beginning of sunrise. Thy croAvn pierceth heaven, thou art
“a brother of the stany gods, and the guide of every god, and
“ thou dost Avork by decree and Avord, 0 thou fuAmured one of the
“comjAany of the gods, Avho art greatly beloved by the I^esser
“ Company of the gods.

“Thy sister protected thee, and she droAm aAA’-ay thy foes,
“14. and she AV'arded oft' from thee eAdl hap, and uttered the
“ Avords of poAver Avith all the skill of her mouth ; her tongue Avas
“ trained, and she committed no fault of utterance, and she made
“ [her] decree and [her] Avords to luiAm effect, Isis, the mighty one,
“ the avenger of her brother. She sought thee Avithout Aveariness,
“ 15. she Avent round about through this land in sorroAv, and slie
“ set not to the ground her foot until she had found thee. She
“ made light Avith her feathers, she made air to come into being
“ Avith her Avings, and she uttered cries of lamentation at the bier
“ of her brother. 16. She stirred up from his state of inactivity
“ him AA'hosc heart A\ais still (i.e., Osiris), she dreAv from him his seed,
“ she made an heir, she suckled the babe in solitariness, and the
“ place wherein she reared him is unknown, and his hand is mighty
“within the house 17. of Seb. The company of the gods rejoice
“ and are glad at the coming of Horus, the son of Oisiris, whose
“ heart is stablished, and wliose Avord taketh eftect, the son of Isis
“and the heir of Osiris. The assessors of Maat gather together
“ unto him, and Avith them ai’e assembled the company of the gods,
“and Neb-er-tcher himself, and the lords of Maat. 18. Verily
“those who repulse faults rejoice in the house of Seb to bestow
“the rank [of Osiris], upon its lord, to Avhom is by right all
“ sovereignty. The voice of Horus hath found the poAver of madi.


HYMN TO OSIRIS


151


“ The rank of his father hath been given unto him, and he hath
“come fortli crowned 19. by the command of Seb. He hath
“ received the sceptre of the two lands, and the White Ci’own is
“stablished upon his head. He judgeth the earth according to
“ his plans, and heaven and earth are open before his face. He
“ layeth his commands upon men, and spirits, and upon the jHif
“ and hea-memet beings, and Egypt, and the Ha-nebu, and till the
“region 20. wherein the Disk revolveth are under his plans, as
“ well as the north wind, and. the river flood, and the celestial
“ Avaters, and the staff of life, and every flower. [He is] Nepra,
“and he giveth his green herbs; he is the lord of tche/nu food, he
“ leadeth on abundance, and he giveth it U!ito all lands.

“21. There is joy everywhere, [all] liearts arc glad, [all]
“ hearts are glad, every face is happy, and every one adoreth his
“ beauties. His love is doubly sweet unto us, and his active
“ beneficence embraceth all heaiiis, and the love for him is great in
“ every body, and they do what is right 22. for the son of Isis.
“ His enemy hath fallen before his wrath, and he that worketh
“ evil hath fallen at the sound of his voice ; Avhen the son of Isis,
“ the avenger of his father, the son of Isis, cometh against liim, he
“ shooteth foi'th his anger in his season. Holy and beneficent is his
“ name, and the awe of him abideth in its place. 23. His hiAvs are
“ stablished everywhere, the path is cleared, the roads are opened,
“ and the two lands are content ; Avickedness departeth, evil goeth
“ aAvay, the earth is at peace under [the rule of] its lord, and Maiit
“ is stablished by 24. its lord, and setteth its back against iniquity.
“The heart of Un-nefer, the son of Isis, is glad, for he hath
“ received the White CroAvn, and the rank of his father is his Iaa'
“ right in the house of Seb ; he is Rii Avhen he speaketh and Thoth
“ Avhen he Avriteth. 25. The assessors [of Osiris] are content ; let
“ Avhat hath been decreed for thee by thy father Seb be performed
“ Jiccording to his Avord.

“ May Osiris, Governor of Amentct, lord of Abydos, giA*e a
“ royal offering ! May he give sepulchral meals of oxen, and fowl,
“ and bandages, and incense, and Avax, and gifts of all kinds, and
“ the [poAver to] make ti’ansformations, and mastery over the Nile,
“ and [the poAver] to appear iis a living soul, and to see the Disk


152


HYMN TO OSIRIS


“ daily, and entrance into and exit from Re-stau ; may [my] soul
“ not be repulsed in the Underworld, may it be among the favoured
“ ones before Un-nefer, may it I’eceive cakes and appear before the


“ altar of the Great God, and snuff the sweet breath of the north
“ wind.”


( 153 )


(ilAFrEll VIII

HYMNS TO OSiUlS, OSIRIS IjN-NEFER,

FROAI THE BOOK OF THE DEAD

* BE TO THEE, OsiEis Un-nkeek, tlic great god who

dAvcllest within Abtu (Abydos), thou king of eternity,

“thou lord of everlastingness, who passest through millions of

“ voai’s in the course of thine existence. Thou art the eldest son
•/

“of the womb of Nut, and thou wast engendered by Seb, the
“ Ancestor ei/w/) ; thou art the lord of the crowns of

“ Hie South and N^orth, thou art the lord of the lofty white crown,
“ and as prince of gods and men thou hast received the crook, J, and
“the whip,^, and the dignity of his divine fathers. Let thine

“ heart, 0 Osiris, who art in the Mountain of Aiuentet, be content,
“ for thy son Horus is stablished upon thy throne. Thou art
croAvned lord of (Mendes), and ruler iu Abtu (Abydos).

“Through thee the world waxeth green iu triumph before the
“ might of Neb-er-tcher. He leadeth in his train that which is,
“ and that wliich is not yet, in his name Ta-her-sta-nef ; he toweth
“ along the earth by Alaat in his name of ‘Seker’; he is exceedingly
“mighty and most terrible in his name ‘ Osii’is’ ; he eudureth for
“ever and for ever in his name of ‘ Un-nefer.’

“ Homage be to thee, 0 King of kings. Lord of lords, Ruler
“ of princes, who from the womb of N ut hast rule<Lthn,wo dd and

“the Underworld Akert). Thy members are [like]

“bright and shining copper, thy head is blue [like] lapis-lazuli,


1 From tlie Papynis of Ami, sheet 2.


154


HYMN TO OSIRIS


“ and the gi'eenuess of the turquoise is on both sides of thee, 0 thou
“ god An (I of millions of years, whose form and whose beauty

“of face are all-pei’vading in Ta-tchesert (i.e., the Underworld).”
II. “i’BAiSE UK UNTO THEE,^ OsiBis, lord of eteraity, Un-

“ kepku-H ERU-KnnTi ^ ^ , whose forms are

“manifold, and whose attributes are majestic, Ptaii-Sekkr-Tem

in Annu (Heliopolis), the lord of the

“Hidden House, the creator of Het-ka-Ptah (Memphis) and of
“ the gods [therein], thou guide of the Underworld, Avhom [the gods]

( A/\AAA.\ v

^ @ ) . Isis

“ombracetli thee with content, and she driveth away the fiends
“from the mouth of thy paths. Tliou turnest thy face upon
“ A mentet, and thou makest the earth . to shine as with refined
“copper. Those who have lain down (i.e., the dead) rise up to
“look upon thee, they breathe the air and tliey look upon tliy face
“ when the disk riseth on the horizon ; their heai'ts are at peace
“inasmuch as they behold thee, 0 thou who art Eternity and
“ Everlastingness.”

HI. “ I. Homage^ to thee, Khabesu (i.e., Starry deities
T’kJPi*)’ in Anna (Heliopolis) ami IlEMEMET
“ in Kher-aha, thou god Unti, who art more glorious than the gods
“who are hidden in Annu. 2. Homage to thee, O Av (|| in

“An-tes (5 rent One, Heru-khuti, thou stridest over

“heaven with long strides, 0 lieru-khuti. 3. Homage to thee, 0
“soul of eternity, thou god Bai (^>?' (|(| who dwellest in

“Tettu (Alendes), Un-nefer, son of Nut; thou art the lord of
“ Akert (i.e., the Underworld). 4. Homage to thee in thy dominion

“ in 'I’ettu ; the Ureret crown is stablishcd upon thy head :

“ thoo a.“t Oi'.o and thou makest the strength which is thine own
“protection, and thou dwellest in Tetfu. 5. Homage to thee, 0

“ lord of the Acacia Tree the Seker Boat is upon its

^ From the Papyrtts of Aiii, shc^et l!).


HYMN TO OSIRIS


155


“sledge; thou drivest back the Fiend the

“ worker of evil, and thou causest the ITtchat (^T;) , to rest upon

“ its seat. 6. Homage to thee, thou who art mighty in thine hour,
“ thou great aud mighty prince, wlio dwellest in An-rut-f ; ' thou
“ art the lord of eternity and the ci’cator of cverlastingness, tliou
“ait; tlie loi’d of Suten-henen (Herakleopolis Magna). 7. Homage
“ to thee, 0 thou who restest upon Mjiat, thou art the lord of Abtu,
“and thy limbs are joined unto Ta-tchesertet ; what thou
“ abominatest is falsehood (or, decent and guile). 8. Homage to
“ thee, () thou who art within tliy boat, thou bringest along Hapi
“ (Nile) from out of his source ; ■ Shu sliiucth upon thy body, and
thou art he who dwelleth in iVekhen.'* 1). Homage to thee, 0
“creator of the gods, king of the South and Nortli, Osiris,

Qf] -Of' » ■'V'hose word is maul, thou possessor of the two

“lauds in thy seasons of oijerative j)ow(;r ; thou art the lord of the
“Atebui (i.e., the two lands Avhich lay one on each side of the
“celestial Nile).” The above nine addresses form, in reality, a
litany, and after each of them the deceased said to (.>siris, “ 0
“grant thou unto me a path whereon I may ])ass in peace, for I
“ am just and true ; I have not spoken lies wittingly, nor have I
“ done aught with deceit.”

IV. “ HomagiA to tiike, 0 0.sikis Un-Nkkk!!, whose word is
“ maat, thou son of Nut, thou first-bom son of Seb, thou mighty
“one who comest foi*th from Nut, thou king in the city of Nifu-ur,
“thon (lovernor of Ameiitet, thou lord of Abtu, thou lord of souls,

“ thou mighty one of strengtli, thou lord of the .1 fcf crown, ,

“in Suten-henen, thou lord of the divine form in the city of
“Nifu-ur, thou lord of the tomb, thou mighty one of souls in
“Tattu, thou lord of [sepulchral] offerings, whoso festivals are
“many in Tattu. The god Horus cxalteth liis father in every
“ place, and he uniteth himself unto the goddess Isj.«..aH<i-ui!tj 0 ^her

' A disti'icl; (d the Undorwoi'ld. ,

’ An allasioii to tlie fact that Osins was originally a Nili? god.

^ Keklien wn.s the sanctnary of the goddess Neklicbet of Nekhehet (Eileitliyia-
poHs), whose male coanteriiort was An, a form of Osiiis.

* Boole of the Dead, Chap, cxxviii. (8ai't« Recension).


156


HYMN TO OSIRIS


“sister Nephtliys; and the god Thoth reciteth for him the mighty
“ glorifyings ivhich are within him, and which come forth from his
“ mouth, and the heart of Horus is sti’onger than that of all the
“ gods. Rise up, then, 0 Horus, thou son of Isis, and avenge thy
“ father Osiris. Hail, 0 Osiris, I have come unto thee ; I am
“ Horus and I have avenged thee, and I feed this day upon the
“ sepulchral meals of oxen and feathered fowl, and upon all the
“ beautiful things offered unto Osiris. Rise up, then, 0 Osiris, for
“ I have struck down for thee all .thine enemies, and I have taken
“ vengeance upon them for thee. I am Horus upon this beautiful
“ day of thy fair rising in thy Soul, which exalteth thee along with
“ itself on this day before thy divine sovereign princes. Hail,
“ O Osiris, thy double (hi) hath come unto thee and rests with
“thee, and thou restest therein in thy name of Ka-Hotep. It
“ inaketh thee glorious in thy name of Khu, and it m.*iketh thee like
“unto the Morning Star in thy name of I^ehu, and it opencth for
“thee the ways in thy name of Ap-uat. Hail, 0 Osiris, I have
“come unto thee, and I have set thine enemies under thee in
“ every place, and thy word is 'nuuti in the presence of the gods
“and of the divine sovereign chiefs. Hail, 0 Osiris, thou hast
“ received thy sceptre and the place whereon thou art to rest, and
“ thy steps are under thee. Thou bringest food to the gods, and
“thou bringest sepulchral meals unto those who dwell in their
“tombs. Thou hast given thy might unto the gods, and thou
“ hast created the Great God ; thou hast thy existence Avith them
“ in their spiritual bodies, thou gatherest thyself unto all the gods,
“ and thou hearest the Avord of maut on the day Avhen offerings to
“ this god are ordered on the festivals of Uka.”

V. “ Homage to thee,^ 0 Govkunor oe Amentet, Un-neeer,
“ lord of Ta-tchesert, 0 thou Avho art diademed like Ra, verily I
“ come to see thee and to rejoice at thy beauties. His disk is thy
“ disk ; his rays of light are thy rays of light ; his Vrr.nd croAvn is
‘•iny Ureret crown; his majesty is thy majesty; his risings are
“ thy risings ; his beauties are thy beauties ; the terror Avhich he
“inspireth is the terror Avhich thou inspirest; his odour is thy


^ JJook of the Veculf Chap, clxxxi.


HYMN TO OSIRIS


157


“ odour ; his hall is thy hall ; his seat is thy seat ; his throne is thy
“ throne ; his heir is thy heir ; his ornaments are thy ornaments ;
“ his decree is thy decree ; his hidden place is thy hidden place ;
“ his things are thy things ; his knowledge is thy knowledge ; the
“ attributes of greatness which are his are thine ; the power which
“ protecteth him protecteth thee ; he dieth not and thou diest not ;
“he is not overcome by his enemies and thou art not overcome by
“ thine enemies ; no evil thing whatsoever hath happened unto
“ him, and no evil thing Avhatsoevcr shall happen unto thee for
“ ever and ever.

“Homage to thee, 0 Osiris, son of Niit, lord of the two horns,
“whose Atef croAvn is exalted, may the rnn’cf crown be given
“unto thee, along with sovereignty before the company of the
“ gods. May the god Terau make awe of thee to exist in the
“hearts of men, and Avomen, and gods, and spirits, and the dead.
“ May dominion be given unto thee in Annu ; mayest thou be
“ mighty of transformations in Tattu ( ■Mendes) ; mayest thou be
“ the lord greatly feared in the Aati ; mayest thou be mighty
“ in victory in lie-stau ; mayest thou be the lord who is com-
“ memorated Avith gladness in the Great House ; mayest thou have
“ manifold risings like the sun in Ablu ; may triumph be given
“ unto thee in the presence of the comi^any of the gods ; mayest
“ thou gain the victory over tlu? mighty PoAvers ; may the fear of
“ thee be made to go [throughout] the earth ; and may the princes
“ stand up upon their stations before the soAmreign of the gods of
“ the Tuat, before thee the mighty Sekhem of heaven, the Pnnee
“ of the living ones, the king of those Avho are in [his train], and
“ the Glorifier of thousands in Kher-aha. The denizens of heaven
“ rejoice in thee, 0 thou Avho art the lord of the chosen otferings in
“ the mansions above ; a meat ottering is made unto thee in the city
“of Het-ka-Ptah (Memphis) ; and the ‘things of the night’ are
“ prepared for him in Sekhem (Letopolis). Behold, O mighty god,
“ thou great one of tAVo-fold strength, thy son llorus avengeth iiTCS?
“ He doeth away with every evil thing whatsoever that belongeth
“ to thee, he bindeth up in order for thee thy person, he gathereth
“ together for thee thy members, he coUecteth for thee thy bones,
“and he bringeth to thee Avhatsocver belongeth to thee. Thus


158


HYMN TO OSIRIS


“ thou art raised up, 0 Osiris, and I have given unto thee thy
hand, and I make thee to stand up a living being for ever and
“ ever.”

VI. “ Homage to thee,* 0 Governor of those who are in
*• Amenti, who makcst mortals to be bom again, who renewest thy
“ youth, thou comest who dwellest in thy season, and who art more

“ beautiful than tliy son Ilorus hath avenged thee ; the

“ rank and dignity of Tern have been conferi’ed upon thee, 0 Un-

nefer. Thou art raised up, 0 BuU of Ainentet, thou art stablished
“in the body of Nut, who unite th herself unto thee, and who
“coraeth forth with thee. Thyheai-t is stablished upon that which
“ supporteth it, and thy breast is as it was formerly ; thy nose is
“firmly fixed with life and power, thou livest, and thou art
“ renewed, and thou makcst thyself young like Ra each and every
“day. flighty, miglity is Osiris in victory, and lie is firmly
“ stablished with life.”

VII. “ Thy heart hejoiceth,-^ 0 lord of the gods, thy heart
“rejoiceth greatly; the Black Land and the Red Land are at
“ peace, and they serve thee humbly under tliy sovereign power.
“The temples are stablished upon their oavti lands, cities and
“ nomes possess firmly the goods which are inscribed in their names,
“and we Avill make to thee the divine offerings which we are
“bound to make, and offer sacrifices in thy name for ever.
“ Acclamations are made in thy name, libations are poured out to
“ thy double. Sepulchral meals [are brought unto thee] by the
“ khua who are in their following, and water is sprinkled upon
“the offerings (?) upon both sides of the souls of the dead in
“ this land ; every plan which hath been decree<l for thee according
“ to the commands of Ra in the beginning hath been perfected.
“Now, therefore, O son of Nut, thou art diademed as Neb-er-tcher
“ is diademed at his rising. Thou livest, thou art stablislied, thou
“ renewest thy youth, thou art true and perfect ; thy father Ra
•'Tiiakelh stroiiig thy members, and the company of the gods make
“ acclamations unto thee. The goddess Isis is with thee, and she
“ never leaveth thee ; [thou art] not overthrown by thine enemies.

* Book of the Deutl, Chap, clxxxii. (11. 1.1-iyy
2 Ibid., Chap, clxxxiii. (11. 17 ff.).


HYMN TO OSIRIS 159

“ The lords of all lands praise thy beauties even as they praise Ea
“when he riseth at the beginning of each day. Thou risest up
“ like an exalted one upon thy standard, thy beauties exalt the
“ face and make long the stride. I have given unto thee the sove-
“ reignty of thy father Seb, and the goddess Mut, thy mother, who
“ gave birth to the gods, brought thee forth as the first-born of
“ five gods, and created thy beauties, and fashioned thy members.
“ Thou art stablished as king, the white ci’OAvn is upon thy head,
“ and thou hast gnisped in thy hands the crook and the whip ;
“ whilst thou wert in the womb, and hadst not as yet come forth
“ therefrom upon the earth, thou wert croAvned lord of the tAvo
“ lands, and the Atfif croAvn of lia Avas upon thy brow. The gods
“ come unto thee boAving Ioav to the ground, and they hold thee in
“ (ear ; they retreat and depart Avhen they see thee possessing the
“ terror of llii, and the victory of thy ^lajesty is in their hearts.
“ Idfe is Avith thee, and offerings of meat and drink folloAv thee,
“ and that Avliioh is tliy due is offered up before thy face.”

VI [I. “ JloMAGH TO TTiEB,’ 0 thou holy god, tliou mighty and
“beneficent being, thou Prince of eternity Avho dAvellest in thy
“ abode in the Soktet Boat, thou Avhose risings are manifold in the
“ Atet Boat, to thee are praises rendered in heaven and upon
“ earth. Peoples and nations exalt thee, and the majesty of thy
“ terror is in the hearts of men, and spirits, and the dead. 1’hy
“ Soul is in Taltu (Mendcs) and the terror of thee is in Suten-henen
“ (llerakleopolis) ; thou settest the visible emblems of thyself in
“ Annu and the ffreatuess of thv transformations in the double
“ place of purification.”

IX. “ Homage to thee, 0 great God, thou Lord of Maati,
“ I have come to thee, 0 my Lord, and I haA'c brought myself
“ hither that I may behold thy beauties. 1 knoAv thee, and 1 knoAv
“ thy name, and I knoAV the names of the Taa'o and Forty gods Avho
“exist Avith thee in the Hall of Maiiti, aa'Iio live as Avardei’s of
“sinners and Avho feed upon their blood on the day'^viien tiie ILci?'
“ of men arc taken into account in the presence of the gpd
“ lln-nefer ; in truth thy name is ‘ Rekhti^merti-neb-Maati.’ In


‘ Book of the Dead, Chap, olxxxv.


160


HYMN TO OSIRIS


“ trutli T have come to thee, and I have brought Maiit to thee, and
“ I have destroyed wickedness for thee. I have not done evil to
“mankind. I have not oppressed the members of my family.
“ I have not wi’ought evil in the place of Maat. I have had no
“ knowledge of worthless men. I have not wrought evil. I have
“ not made to be the first [consideration] of each day that excessive
“ labour should be performed for me. I have not brought forward
“ my name for honours. I have not ill-treated servants. I have
“ not thought scorn of God. I hfive not defrauded the oppressed
“ one of his goods. I have not done that which is an abomination
“ unto the gods. I have not caused harm to be done to the seiwaut
“ by his chief. I have not caused pain. I have made no man to
“ suffer hunger. I have made no one to weep. 1 have done no
“ murder. I have not given the order for murder to be done for
“me. I have not inflicted pain upon mankind. I have not
“ defrauded the temples of their oblations. 1 have not purloined
“ the cakes of the gods. I have not carried off the cakes offered to
“ the spirits. T have not committed fornication. X have not
“ entered the holy places of the god of my city in a polluted con-
“ dition. I have not diminished from the bushel. I have neither
“ added to nor filched away land. I have not encroached upon the
“ fields [of othei’s]. I have not added to the weights of the scales
“ (i.e., cheated the seller). I have not misread the pointer of the
“ scales (i.e., cheated the buyer). I have not carried away the
“ milk from the mouths of children. X have not driven away the
“ cattle from their pastures. 1 have not snared the feathered fowl
“ of the preserves of the gods. I have not caught fish [with bait
“ made of] fi.sh of their kind. I have not turned back the water at
“the time [when it should flow]. I have not cut a cutting in a
“ canal of running water. I have not extinguished a fire when it
“ should bum. I have not violated the seasons of the chosen meat
“ offerings. I have not driven off the cattle from the property of
' -cttvT " gbas! ’ riu ve not repulsed God in his manifestations. I am
“pure. I am. pure. lam pure. lam pure. My purity is the
“ purity of that great Bennu which is in the city of Suten-henen
“ (Herakleopolis Magna), for, behold, lam the nose of the god of
“ the winds who maketh all mankind to live on the day when the


HYMN TO OSIRIS


1«1


“ Eye of Ra is full in Auuu at the end of the second month of the
“season Pert* in the presence of the divine lord of the earth.
“ I have seen the Eye of Ra when it Avas full in Aniiu, therefore let
“ not evil befall me in this land and in this Hall of Maiiti, because
“ 1, even I, knoAv the names of these gods who are therein and A\rho
“ are the folloAvers of the gi’eat god.”

1 I.e., the Season of Growing; the seeoiid montli of Pert is the sixth month
of the Egyptian year.


IT — M


( 162 )


^

dnetch hrd-k


CHAPTER IX

HYMN TO OSIRIS'

XVIIITH DYNASTY, ABOUT B.C. 1600


Asdr neh


ioi 1 =1i

heh nutcu netcru


Homage to thee, Osiris, lord of eternity, king of the gods.


1 1 1

AVWS.\

O III

W'

ei

cxa


auk

■rennn

tclu’ser

hhepern

aheti

drn

em

many

of names,

holy

of creations.

hidden

of forms

in


<=> crzi
I III

erpet'u
the temples.


(i

ithi^pses 1 m pu hhent

whose It'a is venerated, chief


m

Taftn
of Tattu,


nr

groat one


2 .


contained


@ ^
em Sekhem neb

in the temple of Sekhem, lord


hennu


of praises


ei)i

in


g


-a \\


yltJii


'^itrnome Athi7‘‘ehief


tchef em Annu


of the sacred food in Heliopolis,


neb

the lord


' The stele on wbichv the following text is inscribed is preserved in the
Tiibliotlicque Nationale, Its imporbince was first recognized by Chabas (see

Itecue Archrologique, 1857, p. 65), and a complete copy of it will be found in
Ledrain, Mommenta JStjyjiduna, pll. xxii. ff.


HYMN TO OSIRIS


163


/i <=>


m k pp ^ --

saJehau em Madti ha slieta nel) Qerert

who is commemorated in Maati, soul hidden, lord of Qerert,


o

Rd


^ _ Ot

tcheser em Aneh-hetch ha Rd tchet - f tchnsef

holy one, in White Wall, the soul of Ra, of his very body,


Q /VWNAA
/WWW


AA/WV\


©


ra

O


hetqi


em Suten-hcven meukh


hfiutm am Ndrt


satisfied with in Henen-suten, abundant of praise in Nart,
offerings


V


= = 0

= -©


Jeheper >.

<ethoiieJ ha -

f neh

hot da

em Khemennu

hath become exalted his soul fas! lord of the Great in Khemennu,


House


^ k


X37

1®! (i

da

veru em

Shas-kotop

iioh

lp‘h I'hont

great one

of terror in

Slias-hctep,

lord

of eternity, chief

|c£!sQ J|

i

k


SI

Abfu

her

d.d - f e m

Ta4i

'hoser fottet


of A-bydos, extendeth his seat in the liand of estabhshed

holiness,

/• ' AWWW 4. /-v/TN /WVW

1 III P'WO©

reu em re en ret paufti en

of name in the mouth of mankind, the two;>fold paid


oo' \^\/ ii 2

tarn Tom tchef lean I'liont paid

the two lands. Tern the divine god of the /cos, chief ofthepatfi


^11 -rr

Tom


164


HYMN TO OSIKIS


1


kh w


0

AA^^AA

□


■iieteru khu menkh eimud kJm khenp en nef
of the gods, sjjirit beneficent among the spirits, he draweth


ooc


/VWWN

ywvw

AAAAAA


AA/NAAA AAAAAA


dlh

N^u mu - f khent-nef meld meses

[from] Nu his watei’s, he bringeth along the wind of eventide

nef cr feu(et-f er heteptn dh - f

[and] air to his nostrils to the satisfaction of his heart,


4^


~r


0.


1


III


I


refet en dh-f meges-nef kind iehef

germinateth his heart, heproduceth the light, the divine food,


ill


r/vwv* *

TEinin”


^crz] ^

I ill I I I
sban duin


setem-nef herf. itbau ma-nef

obey him heaven and the he rnaketh to the great gates,

star-gods, be open


ra

/SA/SAAA

u


\ ^


neh hennn em pet reset
loi’d of praises in the southern adored


ill an em pat rnahtet


heaven,

kher dst


in the northern
heaven,


yc III <=> a I

dukhernu, - seku kher dst Ip'd-f

the stare which never [are] under of liis face,
” diminisirv- the seat


L


crz 3 1
dst - /
his seats


0^ SZ

pu dukhemv-urtu jier-nef hetep em

are the stars which never rest, cometh to him an offering by


HYMN TO OSIRIS


165


1 -VJ ? ,,,1?

nln en Seb paut neteru her tua - / shan

the order of Seb, thepaw^ of the gods praise him, the star gods


■k

n

AtVNAAA

^ 1 s


tuat

em iscn ta


iclitchati

of the underworld

smell the earth [before the boundaries [of


him],


earth]


=


em kesu

tcherli

em

thebhu

bow the back.

the limits of heaven

make

supplication

7.

■<S>- 1 1 1


ii

mao-sen

m nam

dm

shepsu

[when] they see

him. Those who are

among

the holy ones


Z ilk'IS

her ner-nef

taui lemt

her ertd

m •

nef daiu


fear him, the two lands, all [of them] give to him praises


l-il. li

em khesefn hen-f sdhu khu khent saAii

in meeting his majesty, the master glorious, chief of masters,


I TT “ TT ? I

uah dat smen heqet sekhem nefer

endowed with divine rank, stablished of dominion. Form beautiful^

— © II ^ 8. S ■

en paut miteru am hrd merer

of the company of the gods, gracious of face, beloved by


106


HYMN TO OSIRIS


-<2>.

maa-vef

him that seeth him.


erfd sent - /
He putteth his fear


em tain neb eu
ia all lands, through


niert

love [of him]


they all proclaim


/VWWk


ren -/
his name


<=>

^ I


er hat

before [every name].


I I I


feiy - nef nehv

Make offerings to him all men ,


neb sekhan em

the lord who is commemorated in


pet em fa ash hi em, IJak

heaven [and] in earth, [he is] greatly praised in the Uak festival ;

dru - lief dhhi dn taui em Ini nd iir
make to him cries to joy the two lands all together, the great one,


1 —

te-p eu senna - f seru

first of his divine brethren, prince


AWNAA


©


en paut
of the jffiat


li

neteru
of the gods.


P


srnen


madt


© £3

/diet


V

taui


erfd


sa


stablisher of right and throughout the two lands, placer of the son
truth


her nest-f da . en dt -f Seb merer mut - /
upon his throne great of his father Seb, darling of his mother


HYMN TO OSIRIS


167


^ ^ m PJ(|

Nut da pehpeh sekher -f Sebd dhd sma - /

Nut, great one of two-fold he casts do^vn Sebsi, he hath slaughtered
strength,


khcft - f ertd sent - f eni k/ierit, - f an

his enemy placing his fear in his foe. Bringer


trhern iiatu

of boundaries remote,


AA/WkA I

men db
firm of heart,


retui-f ihest


his two feet are lifted up.


dudu Seb sntenit taai iaaa~f khn - f

Heir of Seb and the of the two He liath seen his power,
sovereignty lands.


snt'i ~ nef nrf sein tain en em d er


he hath given to him to lead the lands by [his] hand to
command


X AA^AAA _ _ I

X □.© I

uah en sep

the end of times.


AWV-W


dri~nef

He hath made


D mz

I 33! /\AAAA,\

ta jten em
this earth in


« -f

his hand,


/WWW
WWW '
WVWA


£=^

AWWV A\VW\ ^


O


■mu - f nef -/ sem - f moumeiit - / nebt

its waters, its air, its green herbs, its cattle all,

pait nebt khepanen neht tekotfki - f dnt - /

[its] birds all, [its] fishes all, its I'eptiles, its quadrupeds.


168


HYMN TO OSIRIS


3

set srimdu cn m Nut taui heru her

the desert is by right to the son of Nut, the two lands are content


s

1

a

AAA^AA ^

S'! 1

sekhd

her

vest

ent t(f

md Rd

uben - f

to crown

on the throne

of the father

like Ra.

He riseth

[him]


•


O 1


em khnt

ertd -f

4>7jep en her

I'ok

sehetch-aaf

on the horizon,

he giveth

light through

the darkness, he shineth


I'T

A/WVW


g(j 13. [jS

■shu

cm-

shuti-f

hdh~uef

laid

md dthen


with light from bis plumes, hefloodethwith the two like the Disk

light lands


em tap tuait hetch-f tetn-nas hart seneeu


at the early sunrise. His crown pierceth heaven, he is a brother

sbau serau an neiar iieb menJeh utu

of the star gods, the guide of god every, operative by command

51)^ _ e li T §

• metu tiesi en paut neteru dat merer

^ndword, favoured one of thej>mt< of the gods great, beloved of

■? li

pant neteru netcheset dri en sent - f mdleet - /
thepaMt of the gods little. Hath made his sister his protection,


HYMN TO OSIRIS


169


□© i

csa 0 Jr

seherit

kheru seheml sep

shet

kheru

driving away

foes, turning back evil hap,

uttering the word

k

li TP T

,JU.


em khu

re-s dqert nes

dn

uh


with the power of her mouth, perfect of tongue, not erring


- jI:


en mein

semenkhet

iitu metn

Ast khut

of speech,

operating by

decree and word

Isis, the strong one.

tT

WP


netchet

seu-s

hehet su

diet hekek

the avenger

of her brother.

She sought him

without A'/eariness,


-jw # —

AWW\ **

revet

ta pen em hai

dn khen - nes


sheweiit round about this earth in- sorrow, not alighted she


an qemhi - s su

without finding him, she made light with her hair (or,

feathers)

4^ k S T “K

khepert nef em tenhui drit henna mendt

making to wind with [her] wings, she made cries at the bier
become

wp ■

sen - s setheset enenu * en uH - db

of her brother. She raised up [from] inactivity the one still of heart,


dHt shut


em


I I

shut - 8


170


HYMN TO OSIRIS


® ss

AAWW

□ O


AA/VVW

AiWA\

V^A/VSA


%
— fl Jr


khenjtet nm -f dHt dudu shetet nekhe'ii

she extracted his seed, she made the heir, she suckled the babe


<}m vddu an rekh hit - f dm beset

in solitariness, not knomi is his place wherein she reared


su d - f nelchtn eni kheat bet Seh pant

him, his hand isiniprhty within the house ofSeb. Thepaf/i


1i ^ ^

netera her resh sep sen ini Asdr sa, l{e.rn men, dh

of gods rejoice, rejoice at the coming of Osiris’ son Horns, stablished

of heart,

“I ¥ ^ PmiZ

• •

mad kheru sa Asf dudu Asdr sehuu - neif

whoseword is absolute, son of Isis, heir of Osiris. Gather to him


fchateliat niadt pant neiern


Neh-er- tcher tcli esef


the sovereign of Maat, the panl of the [aiul] Neb-er-tcher himself
princes gods


J Iftyi


Helm. Madt smaiti

dm - s

mdk haiv

[and] the lords of Maat assemble

therewith.

Verily those who
repulse


■ VJ-


dsfet senetehemu em het ent

faults rejoice in the house of

Heb er

ertdt dat

Seb to

bestow the rank
[of Osiris]


HYMN TO OSIRIS


171


.^7 <=>

AA^/VSA

AVwWx


en neh-s

mteni

en m-adts

nef

(/emen-tn


upon its lord, the sovereignty of its right [is] to him. Hath found

K TT T .1


llfini J:Jieni-f mdu lyrfdii - nuf dut ent tef
Horus his voice true. Hath been given the rank of liis father.


fZJ

to him


f \ A(WW\


i'’- k

!

AAAAAA


per-nef

viehu

em

utn

en

Seh

He hath come forth crowned

by the command

of Seb.

AA/V^AA

/T J^co: t. n

?


= J


□

1


V

AAAAAA 1

. ii

she2) - nrf

heq

tavi

ketch

men

He hath received

the sceptre

of the two

the White

is established


lands,

Crown


r\ AAAAAA

4° ^

1 s

<=>

/TV

dm

djMief

ta

er

hhert-f

upon his head.

He judgetli

. the earth

according to his plan.


li

2)<:l ta khiT dst l>>'d-J‘ s-utu-nef ref-

Heaven and are under the seat of his face. He commandeth men,
earth


khn pdf hafneinet Ta-merd Ha-nehu

spirits, the dead, the and Egypt, the lords of the north,

53 ; 20 . ijs ^ "^ 4 ^ ila

shentu dthen hher sehheru-f mehf dter

the circle of the Disk, are under his plans, ^and the north the flood,

wind,


172


HYMN TO OSIRIS


A^VWW

o


= , - t,1r, i“ T xy

enmii khet en dnkh ren-itet neht Neprd

the celestial waters, the staff of life, herb every. Nepra,


td -f sem ~ f neh trJufau hen - f

he giveth his green herbs, the lord of tchefau food, he leadeth on


^ S 21. -s-Ti

sasau td - f hu era tain bn neb khent

abundance, he giveth it in [all] lands. Everywhere is joy,


•O'

III

dhn netchem
hearts are glad,


O III


hdtu

kher reshnt

hi'd-neb

fhehu

hearts

rejoice.

every face

is happy.


du hu-neb
Every place


I


I I I


hei' iua nefeni-f netchetmd mert - /
adoreth his beauties. Doubly sweet is his love


kker-n menkhut -f
to us, his active goodness


rcr - nes
goeth round


O'


III <=> O

dbu tir mert-f

hearts, great is his love


^^22. p,7; —

¥

ji;

em khat neht


mad en sen en


Ast

in every body,

and they do what is right to

the son

of Isis.


<E>-


ktieft - f

kher

en qen - /

dri

tu


His enemy hath fallen before his wrath, the maker of evil


HYMN TO OSIRIS


173


^ D®

er shet hliern ut qm seqi - f

at the utterance of the voice, shooting forth his wrath in his season,


^ ^ i; tsz:

Hj}e,r ercf m Ast neti'ht-nef dt-f

coineth unto him the son of Isis, the avenger of his father.


sHi;lie!<iint. samenkhu ren-f sliejit h'iep-ms dsl - s
H ol.y and beneficent is his name ; awe resteth in its seat,


Ci 1


fit vicii er

hpu - /

vat

fteah-thd

stablished everywhere are

his hws.

the path

is opened.


■'w*


I ‘ inumi

iiidtheniin un


P


ra


w


scherai taid diiit

the roads are opened, content are the two lands, Avickeduess


sinrtnti uui rxiii fa

dopartcth, evil goeth away, the earth is at peace beneatli


a fli

1 I I <=>

etn hetep kher


J 24.

neb-f stnen Aladf en neb - s erfdu sa

its lord, established is Maat by its lord, it giveth the back


□


er

to


^ I ^ j|“ *

«

di<fet iidcheni db’k Uu-nefttr na Ast
iniquity. Glad is thy heart, Un-nefer, son of Isis, he hath


m))


174


HYMN TO OSIRIS


/WWW


nef

received


4

hetch smatlti nef dat ent tef

the White is his by right the rank of his father
CroAvn,


em I'henmi Het - Seb


within the House of Seb,


[he is] Ra


trhet-f Tchuti

[when] he Thoth
speaketh,


an - f tchatchat htr-fhd


[when] he writeth. The assessors are content ;


}^||

ntn, en

what hath decreed


AbVWVk


nek

for thee


||

df/-k

thy father


Seb dn-erda

Seb let be performed


kheft fchefrf-nef
even as he spake ;


1 A

mden td hetep H.s'd v

may give a I'oyal Osiris,
offering


dlh


• «
Khcut Ametdi neb Abfn

governor of Amenti, lord of Abydos,


_ Lu J

id - / per kheru

may he give sepulchral meals,


T ? M ^

dh apt ahesa senlra merhet
oxen, fowl, bandages, incense, wax,


- -- ei ik

1 licit renpiet neb dri khepern nekheni

gifts of herbs of all kinds, the making of transforma- the mastery

tions,

¥ k V 3 k

lidp pert em ba cinhhi mo a em dthen

of Nile, appearance as a soul living, the sight of the disk


HYMN TO OSIRIS


175


? * 'I'l ;


<=> 1 ^JU.

1 1 1 /SWS/V\

5^

funit

dq pert

em

liii-ntaii an

shend

at dawn daily,

entrance and exit from
into

Re-stau, not

being repulsed

^


ha em

Neter-khert

terp

- tif- - /

em - md

the soul in

the Underworld, reception

among


-Cr^ aaaaaa

y

0 III

cm

hosin

ciiihah Uu-i

icfer

.shep sennit

per


the favoured
ones


before Un-uefer, receipt of cakes, coming forth


k2


AAAAAA

1'^

^ nn.™

p.— W..J 1 1 11 ^ 1 g

eiii^hah

•

her kliaut

eat

liefer

fia sesenet nef

before

the altar

of

the god

great, the snuffing of the wind


I

netckcm meht-s
sweet of the north.


CHAl’^rEll X


“THE NAMES OF OSIRIS IN EVERY SHRINE
AVHEREIN HE DWEELETH ”

(THEBAN RECENSION, ABOUT B.C. 1600)


1. AssVr Un-nefer .

2. Astir Ankhti

3. Asar Neb-ruikh

4. Asar Neb-er-tcher

5. i\.sar Khenti-

Asar Sab .

7. Asar Saa .

8. Asar Khenti-peru

9. Asar Em Resenet

10. Astir Em Mehenet

11. Asar Nub-licli .

12. Asiir Bati erpit

13. Asar Ptali-neb-Ankli

14. Astir Khenti Re-stau

*

15. Asar Hor-ab semt

16. Asar Em Ati (Anetch)


J

-WSrW O


(i 0 ^ ^ ®

^ T © w i '’.! '

j /WWW

o

ll


i

C25

d

i!


/WWW


l!


o III


d

.< 2 >-

X

X

I)


II


I'li-

^ J5)


NAMES OF OSIRIS


177


17. Asar Em Sehtet

18. iWir Em Netchefet .

19. Asar Era Resu.

20. Asar Em Pe .

21. yVsar Em Neteru

22. Asar Em Sau-kheri .

23. Asjir Em Baket

24. i\ssir Em Sunnu

25. Asar Em Reheneiiet .

2(). Asar Em Aper .

27. Asar Qcftermu .

28. Asar Sekri Em Pet-she

29. Asnr Khenti Nut-f .

30. Asar Em Pesek-re .

31. Asar Em-ast-f-amu-Ta-meli

32. iVsar Em Pet .

33. Asar Em-ast-f-amu-Ke-stau

34. Asar Netcliesti .

3.5. /\sar Sinam-ur .

30. Asar Sekri

37. iVsar Heq-tchetta

38. Asar Tua ....


Xkl'IVJ-
XkSSI-
X k
X k ® S'
XklX^®^-

Xk-VkV4^-

XkJ'lTk®!-
X k

xk-iw:;i-

XkXQ®^-


XkXS?®^-

i 1


□


er a.

xt I


L. "i"


-CS>-


fcrzj I

i^S'
z:S'


I


XkjjXXfk'"^


-<2- ^


XSSJ-

X^Xsi-
XX'''' s^^-

XT^^'


II — N


178 NAMES

39. Asai' Em Ater .

40. Asar Em Sek .

41. Asar Neb-tchetta

42. Asar Athi

43. Asiir Taiti

44. Asar Era Re-stau

45. Asiir Her-shai-f

46. Asar Khenti-seh-liemt

47. Asar Em Tau-enenet

48. Asiir Em Netebit

49. Asar Em Siiti .

50. Asar Em Beteshu

51. Asiir Em Tepu .

52. Asiir Em Sau-heri


OF OSIRIS


Xkil

<=>J'

Jl

-cs>-


ll


ll


ll

-CS2>-


ll

Jk

1 1 1 1 _zr

Jl

-CS>-

JX

^ C3ED_ o

W III

Jl

-<K>-

^(il

r:;pi(m^T-

ll

-<E>-


1 /WVV\\

^ rj L L ^ .

1 TT cr:!]

Jl

.<2[>-

^k


Jl

-<S2>-

S k

p^k®-

Jl

s^kJS^®-

Jl

-<22^

^k

TSf®-

Jl

-C2>-

S k


53. Asiir Em Nepert

54. Asiir Em Shennu

55. Asiir Em Henket

56. Asiir Em Ta-Sekri

57. Asar Em Shau .

58. Asiir Em Fat-Heru

59. Asar em Maati .

60. Asar Em Hena.


1)


II


3K I


6


-C2>-


J


NAMES OF OSIRIS


179


<(


1 .

2 .

3.

4.

5.

6 .
7.
H.
9.

10 .

11 .

12 .

13 .

14 .

15.
1(5.

17.

18.

19.

20 .
21 .


THE NAMES OF OSIRIS IN EV^ERY SHRINE
IN WJIICH HE DWELLETH”

(SAiTK KECENSION, ABOUT B.C. 300)

Asai- Tln-ncfer . . .

.WrAnkhi . . .

Astir Neb Aiikb
Asar Neb-er-tcher
Asar Ap- .... taiii
Asar Klientet Uii
Asar Khcntet Neprti
xVsar Sail .

Asar Seps-baiu-Annu
Asar Khenti-Tbenexict
Asar Em Resenet
Astir Em Melienet
Astir Neb Heh .

Astir Sa Erpeti
Astir Ptali Neb Ankh
Astir Ivhent Re-stau .


Astir Ba slieps em Tattu
Asar Em Atet .


AWi

'===' f 8

j|^ dlt) «=> -=> .V —

AA/'AiVs AVW\i

(fill ^ c □

a


..•Ci


1. o


lii == ]rs sa-
il


HfTSsS-


Astir ^eq taiu her-ab Tattu \>W J

Astir Her-iib set


Jl^ - iiiiiil'


71 V


Astir Em Hest, or, Neter-selit ^ J P © ^ 1 n ^ •


180


NAMES OF OSIRIS


22. Asar Neb ta ankbtet .

23. Asar Em Sau .

24. Asur Em Netchet

25. Asar Em Resu, or, em

Tchatchat

26. Asar Em Fe .

27. Asar Em Tcpt .

28. Asar Em Netrii

29. Asar Em Sau Khert

30. Asar Em Sau hert


^ — T ® c^-

IS k

ISkT.^^J-

ISkl^fW-


31. Asar Em An-rut-f .

32. Asar Em Bakui


33.

Asar

Em

Sunnu

34.

Asar

Em

Kenen

35.

Asar

Em

Aper

36.

jVsar

Em

Qefennu

37.

Asar

Em

Sekri

38.

j;Vsar

Em

Petet

39.

Asar

Em

Het-f em Ke-i

10.

Asar

Em

Nif-ur

41.

Asar

Em

Netit


42. Asar Khenti nut-f

43. Asar i;Ieiiti

44. Asar Em Pekes


jil


iill


© J®

^ © Sl|-

<r :a . ^ wvw. /ly.

1 AWWV 'TJ

I TTc:z3£'J*


ji^


□

I


© *


n ^ <

%

y LZZD a—

\


jSk4^^®i3'

1Sk^<l<lSI^

tTi ® w

Jj]^ ^ ^ I

jS^^-

13


NAMES OF OSIRIS


181


45. Asar Em het-f am ta reset.

40. Asar Em het-f am ta moht

47 . Asar Em pot .

48. Asar Em ta . , .

4!). Asar Em nest .

50. iVsar Em Atef-iir

51. Asar Seker em shetat

52. Asar heq tchetta em /\nnu

53. Astir lltet

54. Astir Em Sektet

55. iisar Em Ifertu-uifu .

50. Asar Neb-tchetta


57. Astir Neb-hch


58. jVstir Em Tesher

59. Asar Em Seshet

60. /Vsiir Em Uhet-resu
01. Astir Em Uhet-meht

62. Astir Em Aat-urt

63. Asar Em Apert.


64. Astir Em Shennu

65. Asar Em Hekennut,

Hesertet

66. /Vstir Em Seker


or,


ii-

k I

HTSikig^-

Jifl k S®l-
Hki^SsS-
k ^9'^ iTsS'

j^k

k S'


182 NAMES OF OSIRIS


67. Asar Em Shau

68. Asar Fa-Hem

69. Asar Em Uu-l’ek

70. i\sar Em Maiiti

71. Asar Em Menu

72. Asar Bain tef-f

73. Asar Neb taiu suten iieteru

74. Asar Em Bener
7.5. Asar Em Tai

76. Asar Her shiii-f

77. AssYr Klient seliet kauit-f .

78. Asar Em Sti .

79. Asar Em Sati .

80. Asar Em Asher

81. Asar Em taui nebu .

82. Assir Kheut shet aa-perti .

83. Asar Em Het Benbenet .

84. Asar Em Annu

85. Asar Aau am Annu .

86. Asar Em ^ernak

87. Asar Em Akesh

88. Asar Em Pe Nu

89. Asar Em Het-aat

90. Asar Neb-Aukh em Abtu .


-cs&r

M


M®’


M


M

jj^

-CZ 5 r

-025-


] z. in i

i-j-


F==] o o


d AA(WNA I

Jfc3CS /wvw\


-vvf=. s (2 III


^ 1130
^ ck in


j)^

jiii


aiS’

-= J,
-Ig-


□ I 000


CTO


f


i-


NAMES OF OSIRIS


183


91. As4r Neb-Tattu

92. Asar Khent Ka-iist .

9,S, Asar Athi her-ab Abtu .

94. Asar Athi her-ab Shetat .

95. Asar Em ankh em Ptah-

het-kat

96. Asar neb pehtet petpet SebVi

97. Asiir Ba her-ab (Jemt

98. Asar Aheti

99. Asfir Seh

100. Asar I.leru-kliuti

101. Tern Ka khapautneteru fiat

102. Ap-uat rest sekhem taui .

103. Ap-uat meht sekhem pet

104. Ptali 'I’ettet sheps ast Ru

105. Ufi seqeb em Het-Benben

106. Seb erpiit neteru


JiS ^

-Ta, — S. — = 08 n L-l -s

T ® Id^ ®SiI‘

jj^ S

m\-s-


U

r=i6


©

III


<y

^iii
□


/I


IJL


107. Heru-ur.

108. Heru-khentet-an-maati

109. Heru-sa-Ast .

1 10. Amsu (Mm)-suten-HerU'

nekht .

111. An-mut-f ab-perui-urui


112. Khnemu-Heru-hetep

113. yeru-Sekhai .


^'P 1^11^ I-


184


NAMES OF OSIRIS


eru-khent-khatthi
Heru-Tehuti .

An-her .

Anpu-khent-neter-seh


Ast netert em ren-s nebii

Re-sekhait

Shenthit

KLeqtit .

Neshmet neb tchetta


Sei’qet .
Maat


A hit


Ta ftu Meskhenu amu Abt


Meskhen A at .
Meskhen Seqebet
Meskhen Ment (?)
Meskhen Nefert
Amseth .

Hapi

Tua-mut-f
Qebh-sennu-f .


*■■■ >1 O


TPlilfloa-

AAWV\ R) ^


csa ^ ^


@ mu'


I'll i"

?JS-

(tlP^'=='T3-

§ S'

*^^S'


NAMES OF OSIRIS


185


137. Aarat her-ab neter het

138. Neteru semu Tuat .

139. Neteru Qerti .

140. Neteru iieterit amu Abtu

141. Aturti Rost Mebt .

142. ^Vmkhiu nu Asar

143. jVsar Khent Anientet

144. Asar Em ast-f nebu.

145. Asar Em ast-f em ta rest

1 40. .Asar Em aliat-f em tu meht

147. Asar Em ast-f iieb meri


ka-f am

148. /Vsar Em seh-f nebu

149. .\sar Em qema-f nebu

150. Asar Em ren-f nebu

151. Asar Em ker-f neb

152. Asar Em khau-f nebu

1 53. Asur Em khakeru-f nebu

154. Asar Em ahat-f nebu


155. l;Ieru-netch-tef-f em ren-f

neb ....

156. Anpu klient neter sell em

I’en-f neb .

157. Anpu am Uliet

158. Neteru ent Neter-khert

ent simu Tuat


1


/WWW


inrarikLv


( )


( IIAFrEll XI

PLUTARCH’S MYTHOLOGICAL HISTORY OF
ISIS AND OSIRIS'

XII. stoiy of Isis .aiul Osiris, its most si^^nificant and

I “ superfluous parts omitted, is thus briefly related : —

“ Rhea, they Scay, haviii" accompanied Avith Ki'onos by stealth, Avas
“ discovered by Helios, who hereupon denounced a cui’se upon her,
“ ‘ that she should not be delivered in any month or year.’ Hermes
“however, being likcAvise in love Avith the same Goddess, in
“ recompence of the favoui’s Avhich he had received froiu hei-, plays
“ at tables with Selene, and Avins from her the seventieth part of
“each of her illuminations; these scA'crsil parts, making in the
“ whole five neAv days, he after Avards joined together, and added to
“the three hundred and sixty, of Avhich the year formerly
“consisted: Avhich days therefore are even yet called by the
“ Egyptians the ‘ Epact ’ or ‘ superadded,’ and observed by them
“ as the birth-days of their Gods. For upon the first of them, say
“ they, AA'as Osittis born, just at Avhose entrance into the Avorld a
“ voice Avas heard, saying, ‘ the lord of all the earth is bom.’
“ There are some indeed Avho relate this circumstance in a difl’erent
“manner, as that a certain person named Pamyles, as he was
“ fetching Avater from the temple of J upiter at Thebes, heard a
“voice commanding him to proclaim aloud, that ‘the good and
“great king Osiris Avas then bom’; and for this reason Kronos
* “ committed the education of the child to him, and that in memory
“of this event the Pamylia were aftenvards instituted, a festival
“much resembling the Phallephoria or Priapeia of the Greeks.

' See S. Squire, FliiturcUa Treathe of his owl Osiris, (yambiidge, 1744,
p. 15 ff.


ISIS AND OSIRIS


187


Upon the second of these days was Akoueris {'Apovtqpts) born ;
whom some call Apollo, and others distinguish by the name of
the elder Orus.^ Upon the third, Typiio [i.e.. Set
came into the world, being born neither at the j)roper time, nor
by the right place, but forcing his way through a wound Avhich
he had made in his mother’s side. Isis was born on the fourth
of them, in the marshes of Egypt ; as Nephthys was upon the
last, Avhom some call Teleute and Aphrodite, and others Nike.
Now as to the fathers of thcse*children, the two first of them are
said to have been begotten by Helios ; Isis by Hermes ; Typho
and Nephthys by Krouos ; and accordingly, the third of these
supei’added days, because it was looked upon as the birth-day of
Typho, Avas regarded by the kings as inauspicious, and consequently
they neither transacted any business in it, or CA'en suffered them-
selves to hike any refreshment until the evening. They further
add, that Typho married Nephthys; and that Isis and Osiris,
having a mutual affection, enjoyed each other in theii’ mother’s
Avomb before they Avere born, and that from this commerce sprang
Aroueris, Avhom the Egyptians likeAvise call the ‘ elder Orus,’ and
the Greeks ‘ Apollo.’ ”

.XIII. “Osiris, being noAV become king of Egypt, applied
himself toAvards civilizing his countrymen, hy turning them from
their former indigent and barbarous 0001*86 of life ; he moreover

o

taught them how to cultivate and improA*c the fruits of the earth ;
he gave them a body of laAVS to regulate their conduct by, and
instructed them in that reverence and Avorship, Avhicli they AA^ere
to pay to the gods ; with the same good disposition he aftei’Avards
travelled over the rest of the Avorld, inducing the people every-
where to submit to his discipline, not indeed compelling them by
force of arms, but persuading them to yield to the strength of
his reasons, Avhich were conveyed to them in the most agreeable
manner, in hymns and songs accompanied Avith instruments of
music ; from Avhich last circumstance, the Greeks conclude him
to have been the same person AAuth their Dionysos or Bacchus.

absence from his kingdom Typho had no


During Osiris’s


^ = H E Rl ' - 1; R,


188


ISIS AND OSIRIS


“opportunity of making any innovations in the state, Isis being
“ extremely vigilant in the government and always upon her guard.
“After his return, however, having fiist persuaded seventy-two
“ other persons to join with him in the conspiracy, together with a
“certain queen of Ethiopia named A so, who chanced to be in
“ Egypt at that time, he contrived a proper stratagem to execute
“ his base designs. For having privily taken the measure of
“ Osiris’s body, he caused a chest to be made exactly of the same
“ size with it, as beautiful as might be, and set oft* with all the
“ornaments of art. This chest ho brought into his banqueting
“room; where, after it had been much admired by all who were
“ present, Typho, as it were in jest, promised to give it to any one
“ of them, whose body upon trial it might be found to fit. Upon
“ this the Avhole company, one after another, go into it, but as it
“ did not fit any of them, last of all Osiris lays himself down in it,
“ upon which the conspiratoi’s immediately ran together, clapped
“ the cover upon it, and then fastened it down on the outside with
“nails, pouring likewise melted lead over it. After this, they
“ carried it away to the river side, and conveyed it to the sea by
“the Tanai'tic mouth of the Nile ; which for this reason is still held
“ in the utmost abomination by the Egyptians, and never named
“ by them but Avith proper marks of detestation. These things, say
“they, Avere thus executed upon the 17 th day of the month Athyr,
“ Avhen the Sun Avas in Scorpio, in the 28th year of Osiris’s reign ;
“ though there are others Avho tell us that he was no more than 28
“ years old at this time.

XIV. “ The firet Avho kneAV the accident which had befallen
“ their king, Avere the Pans and Satyi’s Avho inhabited the country
“ about Chemmis and they immediately acquainting the people
“ with the ncAvs gave the first occasion to the name Panic Terrom,
“ which has ever since been made use of to signifie any sudden
“ affright or amazement of a multitude. As to Isis, as soon as the
“ report reached her, she immediately cut oft’ one of the locks of
“ 5ier hair, and put on mourning apparel upon the very spot where

1 I.e., Apn, [| □ ©, file Panopolis of the Greeks; the name Xc/u/xiv, the

modem Aklimim, is derived fi*om the old Egyptian name, ^ ^


ISIS AND OSIRIS


189


“ she then happened to be, which accordingly from this accident
“ has ever since been called Coptos, or the Citu of Moundngy though
“ some are of opinion that this word rather signifies Df'jmration.

“ After this she wandered everywhere about the country, full of
“ disquietude and perplexity, in search of the chest, enquiring of
‘‘every person she met with, even of some children whom she
“ chanced to see, whether they knew what was become of it. Now
“ it so happened that these children had seen what Typho s accom-
“ pliccs had done with the body, and accordingly aciiuainted her by
“what mouth of the Nile it had been conveyed into the sea. For
this reason therefore the Egyptians look upon rhihJren as endued
“ with a kind of faculty of divining, and in consequence of this
“ notion are very curious in observing the accidental prattle which
“ they have with one another whilst they are at play (especially if
“ it be a sacred place), forming omens and presages from it. Isis,
“ during this interval, having been informed that Osiris, deceived by
‘‘ her sister Nephthys who was in love with him, had unwittingly
“ enjoyed her instead of herself, as she concluded from the melilot
“ gailand (tov MfXiXdriPov crre^avov), which he had left with her,
“ made it her business to seai’ch out the child, the fruit of this
“unlawful commerce (for her sister, dreading the auger of her
“husband Iy[)ho, had exposed it as soon as it was born), and
“ accordingly, after much pains and difficulty, by means of some
“ dogs that conducted her to the place where it was, she found it
“ and bre<l it n[) ; so that in process of time it became her constant
“guard and attendant, and from hence obtained the name of
“ Anubis, being thought to watch and guard the Gods, as dogs do
“ mankind.

“ At length she receives more particular news of the chest,
“ that it had been carried by the waves of the sea to the coast of
“ Jlyblos, and there gently lodged in the branches of a bush of
“ Tamarisk, which in a short time had shot up into a large and
“ beautiful tree, growing I’ound the chest and enclosing it on every
“ side, so that it was not to be seen ; and farther that the king of
‘‘ the country, amazed at its unusual size, had cut the tree down,
“ and made that part of the trunk, wherein the chest was concealed,
‘‘ a jiillar to support the roof of his house. These things, say they.


190


ISIS AND OSIRIS


“being ra.'ide kno^vn to Isis in an extraordinary manner by the
“ I’eport of demons, she immediately went to Byblos ; where,
“setting herself down by the side of a fountain, she refused to
“ speak to anybody, excepting only to the queen’s women who
“ chanced to be there ; these indeed she saluted and caressed in
“the kindest manner possible, plaiting their hair for them, and
“ transmitting into them part of that wonderfully grateful odour,
“ which issued from her own body. This raised a great desire in
“the queen their mistress, to spe the stranger, who had this
“ admiivable ficulty of transfusing so fragrant a smell from herself
“ into the hair and skin of other people. She therefore sent for
“ her to court, and after a further accpiaintance Avith lier, made her
“nurae to one of her sons. Now the name of the king, Avho
“ reigned at this time at Byblos,* Avas Molcarthus, as that of his
“ queen Avas Astarte, or according to others, Saonu, thougli some
“call her Ncmanoun, Avhich answers to the Greek name of
“ AtlievaU.

XVI. “ Isis fed the child by giving it her finger to suck
“ instead of the breast ; she likcAvise put him every night into the
“ fire in order to consume his mortal part, Avhilst transforming
“ herself into a sAvalloAv she hovered round the pillar and bemoaned
“her sad fate. Thus continued she to do for some time, till the
“ queen, Avho stood Avatching her, observing the cliild to be all in a
“ flame, ciyed out, and thereby deprived him of that immortality,
“Avhich Avould otherwise haA’e been confeiTed upon him. The
“goddess upon this, discovering herself, reijuested that the pillar
“ which supported the roof might be given her ; Avhich she accord-
“ ingly took doAvn, and then easily cutting it open, after she hafl
“taken out what she Avanted, she Avrapped up the remainder of
“the trunk in fine linnen, and pouring perfumed oil upon it,
“ delivered it again into the hands of the king and queen (which
“ piece of Avood is to this day 2?reser\'ed in the temple of Isis, and
“ Avoi-shijAped by the people of Byblos). When this Avas done she
“•threw herself upon the chest, making at the same time such a

1 'FUe Hyblos really refeii'ed to here is a city in ilie Papyrns Swamps of tlic
Delta.


ISIS AND OSIRIS


191


“ loud and terrible lamentation over it, as frighted the younger of
“ the king’s sons, who heard her, out of his life. But the elder of
“ them she took with her, and set sail with the chest for Egypt ;
‘‘and it being now about morning, the river Phaedrus sending
“forth a rough and sharp air, she in her anger dried up its
“ current.

XVII. “No sooner was she arrived at a desert place, where
“ she imagined herself to be alone, V>ut she presently opened the
“ chest, and laying her face upon her dead husband’s embraced his
“ corpse, and wept bitterly ; but perceiving that the little boy had
“ silently stolen behind her, and found out the occasion of her
“ grief, she turned herself about on the sudden, and in her anger
“ gave him so fierce and stern a look that he immediately died of
“ the affright. Others indeed say that his death did not happen in
“ this manner, but, as was liinted above, that he fell into the sea,
“ and afterwards I'cceived the greatest honours on account of the
“goddess; for that the Maueros, whom the Egyptians so frequently
“ cull upon in their banquets, is none other than this very boy.
“This relation is again contradicted by such as tell us, that the
“ true name of this child was ralneiitinuitf or Pelusius, and that the
“ city of this name was built by the goddess in menioiy of him ;
“ atUling farther, that the Maneros above mentioned is thus
“ honoured by the Egyptians at tlieii' feasts, because he was the
“ first who invented music. There are others again, who affirm
“ that Maneros is not the name of any particular person, but a
“ mere customary foi*m, and compliniental manner of greeting
“ made use of by the Egyptians one towards another at their more
“solemn feasts and banquets, meaning no more by it than to
“ wish ‘ that what they were then about might prove foi‘tunate
“ and happy to them,’ for that this is the true import of the word.
“ In like manner, say they, the human skeleton, which at these
“ times of jollity is carried about in a box, and shmvn to all the
“guests, is not designed, tis some imagine, to represent the par-
“ ticular misfortunes of Osiris, but ratlier to remind tliem of their
“ mortality, and thereby to excite them freely to make use of and
“ to enjoy the good things whicli are set before them, seeing they
“must quickly become such as they there saw ; and that this is


192


ISIS AND OSIRIS


“ the true reason of introducing it at their banquets — but to
“ proceed in the narration.

XVIII. “Isis intending a visit to her son Orus, who was
“ brought up at Butos,^ deposited the chest in the meanwhile in a
“ remote and unfrequented place ; Typho however, as he was one
“ night hunting in the light of the moon, accidentally met with it ;
“and knoAving the body Avhich was enclosed in it, tore it into
“ several pieces, 14 in all, dispersing them up and doAvn in different
“parts of the country. Upon being made acquainted Avith this
“ event, Isis once more sets out in search of the scattered fragments
“ of her husband’s body, making use of a boat made of the reed
“ Papyrus in order the more easily to pass thro’ the loAver and
“ fenny parts of the country — For which reason say they, the
“crocodile neA^er touches any persons, Avho sail in this sort of
“ A'essels, as either fearing the anger of the goddess, or else rospect-
“ ing it on account of its having once carried her. To this occasion
“therefore is to be imputed, that there are so many different
“ sepulchres of Osiris sheAvu in Egypt : lor Ave are told, that
“ AvhereA'or Isis met Avith any of the scattered limbs of her husband,
“ she there buried it. There are others hoAvever avIio contradict
this relation, and tell us, that this variety of sepulchres Avas OAving
“ rather to the policy of the queen, Avho, instead of the real body,
“ as Avas pretended, presented these several cities Avith the image
only of her husband ; and that she di<l this, not only to I’ender
“ the honours, Avhich Avould by this means be paid to his memory,
“ more extensive, but likcAvise that sbe might hereby elude tlie
“malicious search of Typho; who, if he got the bettei' of
“ Orus in the Avar Avherein they Avere going to be engaged, dis-
“ tracted by this multiplicity of Sepulchres, might despair of being
able to find the true one — Ave are told moreover, that notAvitli-
“ standing all her search, Isis Avas never able to recover the privy-
member of Osiris, Avhich having been throAvn into the Nile
“ immediately upon its separation from the rest of the body,
“had been devoured by the Lepidotus, the Phagrus, and the
“Oxyrynchus, fish which of all others, for this reason, the

’ Ptr-Uateliit, f


ISIS AND osmis


193


“Egyptians have in more especial avoidance. In order, how-
“ ever, to make some amends for the loss, Isis conseci’ated the
“ Phallus made in imitation of it, and instituted a solemn
“ festival to its memory, which is even to this day observed by the
“ Egyptians.”

“After these things, Osiris returning from the other world
“ appeared to his son Orus, encouraged him to the battle, and at
“ the same time instructed him in the exercise of arms. He then
“ asked him, ‘ what he thought the most glorious action a man
“ could perform ? ’ to which Orus replied, ‘ to revenge the injuries
“otfered to his father and mother.’ He then asked him, ‘what
“animal he thought most serviceable to a soldier?’ and being
“ answered ‘ a horse,’ this raised the wonder of Osiris, so that he
“ further questioned him, ‘why he preferred a horse l)efore a lion ? ’
“ ‘ because,’ says Orus, ‘ tho’ the lion be the more serviceable
“ ci’eature to one who stands in need of help, yet is the horse more
“ useful in overtaking and cutting off a flying adversary.’ These
“replies much rejoiced Osiris, as they shewed him that his son
“was sufficiently prepared for his enemy. We are moreover told,
“that amongst the great numbers who were continually deserting
“ from Typho’s pai’ty was his concubine Thueris,* and that a serpent
“ pursuing her as she was coming over to Orus, was slain by his
“ soldiers — the memory of which action, say they, is still preserved
“ in that cord, which is thrown into the midst of their assemblies,
“ and then chopt into pieces — afterwards it came to a battle between
“ them, which lasted many days ; but victory at length inclined to
“ Orus, Typho himself being taken prisoner. Isis however, to
“whose custody he was committed, was so far from putting him to
“death, that she even loosed his bonds and set him at liberty.
“ This iiction of his mother so extremely incensed Orus, that he
“ hiid hands upon her, and pulled off the ensign of royalty which
“ she wore on her head ; and instead thereof Hermes clapt on an
“helmet made in the shape of an oxe’s head. After this Typho
“ publicly accused Orus of bastardy ; but by the assistance of
“ Hermes, his legitimacy Avas fully established by the judgment of

11 — o


194


ISIS AND OSIRIS


“the Gods themselves. After this, there were two other battles
“fought between them, in both which Typho had the worst. Fur-
“ thermore, Isis is said to have accompanied Osiris after his death,
“and in consequence hereof to have brought forth Harpocrates,
“ who came into the world before his time, and lame in his lower
“ limbs.”


( )


CHArrKR XII


ASAR-HAPI, or SERAPIS.


I N connexion with the history of the god Osiris mention must be
made of Asau-Hapi or Sera pis, a deity whose cult was wide-
sjiread in Egypt under the Ptolemies, and in many provinces of the
Homan Emi)irc after that country had passed under the authority
of the Caesars. The second part of the name, “ Hsipi,” was that
which was givmi to the famous bull which formed the object of
worship at iVIcmphis very early in the dynastic period of Egyptian
history, and which is commonly known as the “Apis Bull,”
Avhilst the first part is, of course, nothing but the name Osiris in
its Egyptian form. The CTrroeks fused the names of the two deities
together under the form ^'a/jaTris, and, although the exact nature
of the attributes whic.h they assigned to Osiris and Apis united is
not quite clear, it seems tolerably cei’tain tliat they regarded Serapis
as the form wliich Apis took after death. According to the
hieroglyphic texts ^ which were found on stelae and other objects in
the Herapeum at SakkAra, Apis is called “the life of Oshis, the


“ lord of heaven, Tern [with] his horns [in] his head,”
ll XT?" p=q ^ ® and he is said to “ ffive life,

strength, health, to thy nostrils for ever.” Elsewhere Apis-Os iris
is described as, “ the great god, Khent Ameutet, the lord of life for


text belongs to the period of the XVIIIth Dynasty, we see that
even at the beginning of the New Empire .Vpis and Osiris were


* See Marietle, Ije Sih'itpvum <le Memphis, Paris, 1882, p, 125 ff. ; Maiiette,
Mnnotre sur eelte Itepri'seniation greivt'e entrte d-e qiielqties proscyuentes du S'-rapiUtm,
Paris, 1856.


196


SERAPIS


Iff wifZs5:ijw»HVfiii5 mufft


joined together by the priests of Memphis, and that the attributes
of Apis had been made to assume a funereal character, and that he
was at that time recognized as a god of the Underworld. On a
monument of the XIAth Dynasty,' Apis is said to be “ the- renewed

life of Ptah,” f Y


^ , and in an inscrip-

tion of the XXVIth
Dynasty he is called
the “ second Ptah,”

the same text we have a
mention of the “ temple

of Asar-Hapi,

i.e., of 8erapis,

and we may learn from
this fact tliat Apis had
been finally made a god
of the Underworld, and
that his identity had been
merged in that of Osiris.
The ideiitifi<!atiott of
Apis M'ith Osiris was
easy enough, because
one of the commonest
names of Osii’is wa.s
“ Bull of the West,”
and the identiticatiou


- of Osiris were regarded

Sepulcitral taVjlot with a scono in winch tho clecciiKcd ib ®

seen adoring Osiris, Sorapis, and other gods. proper pluCCS at

which the worship of the double god should be paid. Apis was, in
fact, believed to be animated by the soul of Osiris, and to be Osiris
incarnate, and the appearance of a new Apis was regarded as a new


1 Maiiotte, S/irajmm, p. 139.


8 Ibid., p. 198.


SERAPIS


197


manifestation of Osiris upon earth ; but he was also tui emanation
of Ptah, and he was even called the “son of Ptah,”^ ^21,*

'file double god Asar-Hfipi or IJapi-Asfxr, is depicted in the form
of a bull, which has the solar disk and a uraeus between its
horns. The peculiar marks on a bull which indicated that he was
aVpis, and the general history of the god will be found in the
Chapter on “ Animals sacred to tlie Gods.”

The chief centre of the worship of Serapis in Ptolemaic times
was Alexandria, where it was e.Hablished, according to tradition, by
Ptolemy Soter. This great ruler of Kgypt aj)pears to have wished
to find some god Avho could be worshipped both by Greeks and
[Egyptians at a common shrine, and one Avhom he could cause to be
regarded as the characteristic god of his dynasty in Egypt. The
most importaint Egyptian god at the time was Osiris, that is to say
Osiris-Apis, the great god of tlie Egyptian Underworld, but it was
impossible for him to remove the great sanctuary of this god, and
he therefore determined either to rebuild some ruined Serapeum at
.Vlexaudria, or to found a new one wherein he might set up a
statue whicli should be ■worshipped both as the god of the Egyptian
Underworld and the Greek Hades, and in which would be united
the attributes of Osiris Khent Amenti, and of Dis. Whilst
Ptolemy was meditating upon these or similar things he had a
dream, wherein a colossal statue of some god appeared to him, and
told him to remove it from where it was to Alexandria ; according
to Plutarcli (De hhle et O/firide, § 28), he had never seen a
similar statue, and ht^ knew neither the place where it stood, nor to
whom it belonged. One day he happened to mention his dream to
Sosibius, and described the statue which he had seen, whereon this
man declared that he had seen a statue like it at Sinope. Tradition
says that this was Sinope on the Pontus, and adds that as the
inhabitants of the city were extremely unwilling to part with their
statue, it, of its own accord, after waiting for three years, entered


* In the text of Pepi I. (1. 671) the god Ur-siikps-f, P


is called the “beloved, the eon of Ptah,” ||(|^ ^
justified in assuming him to l>e an ohl form of Osii'is-Apis.


, bat we are not


198


SERAPIS


into a ship and arrived at Alexandria safely after a voyage of only
three davs. When the Greeks came to see the statue it was
introduced to them as the god Hades, and the Egyptian priests
were ready to bestow upon him the name Asar-^iipi, or Seraj)is,
by which name the Greeks Avere, appai’ently, quite contented to
call him. Thus both the Greeks and Egyptians in Alexandria

acquired a god Avhom they Avilli)igly
Avorship])ed as the god of the I’luler-
Avorld. .

As soon as the god Avho was noAv
called Serapis had been established in
his new home, his former Avorship and
rites Avere greatly modified, and his
services and processions Avere made to
resemble those of the Egyptians, avIio
naturally expected their main features
to be brought into harmony Avith
those of the cult of Osiris, their
national god. It appears to havi*
been to the interest of all parties to
Avelcome Serapis, and all must admire
the astute action of Ptolemy, Avho
su(!ceeded in making the Greeks think
that in Avorshipping this god they Avere
adoring one of their OAvn native deities,
and Avho persuaded the Egyptians that
they Avere maintaining the supremacy
of Osiris- Apis in spite of the fact that
the Macedonians Avere the rulers and
masters of the (jountry. Some doubt
has been cast upon the identification of
the Sinope mentioned by Plutarch Avith the Sinope of Pontus, but
with insufficient reason. The Serapeum Avhich Ptolemy repaired, or
founded, was probably near Raqetit and was a

very remarkable building ; its main plan seems to have resembled
that of the famous Serapeum at Memphis, but parts of it Avere
richly painted and gilded, and it possessed a fine library Avhich Avas


Asar-Ilupi (Serapis).


SERAPIS


199


said to contain some 300,000 volumes. The following is Plutarch’s
account of the introduction of the god of Sinope into Kgypt : —

“ After this, say they, both Isis and Osiris, on account of their
“ eminent virtue, were translated from the order of good Demons
“ to that of Gods, as in after ages were Hercules and Bacchus ; and
“ therefore the honours which are paid them are very properly of
‘’^the mixed kind, such as are due both to Gods and Demons, their
“ poAver being very great, not only upon earth, but in those regions
“ likeAvise Avhich are under tlie earth. For, say they, Osiris is none
‘‘ other than Pluto, nor is Isis different from Proserpine, as Arche-
“ niachus the Eubooan asserts, and as appears likeAvise to have
‘‘ been the opinion of lleraclides of Pontus from his declaring the
“ oracle at Canopus to belong to Pluto.

XXVIIT. “ But the following facts will make this point still
“ more evident. Ptolemy, surnamed the Saviour, had a dream,
“ Avherein a certain Colossean statue, such as he had never seen
“ before, appeared unto him, commanding him to remove it as soon
“ as possible from the place Avhere it then stood to Alexandria.
“ Upon this the king Avas in great perplexity, as he know neither
“ to Avhom the statue belonged nor Avhere to look for it. Upon his
“ relating the vision to his friends, a certain person named Sosibius,
“ Avho had been a great traveller, declai’ed that he had seen just
“ such a statue as the king described at Sinope. Soteles and
“ Dionysius Avere hereupon immediately dispatched in order to
“ l)ring it aAvay Avith them, Avhich they at length accomplished
“ though not Avithout much difficulty, and the manifest interposi-
“ tion of providence. Timotheus the Interpreter, and Alanetho, as
“ soon as the statue Avas shoAvn to them, from the Cei’berus and
“ Dragon that accompanied it, concluded that it Avas designed to
“ represent Pluto, and persuaded the king that it was in I’eality
“ none other than the Egyptian Stfrapis ; for it must be observed,
“that the statue had not this name before it was brought to
“ Alexandria, it being given to it afterAvards by the Egyptians, tis
“ equipollent, in their opinion, to its old one of Pluto. So again,
“ Avhen Heraclitus the Physiologist asserts that Pluto and Bacchus
“ are the same, does not this directly lead to the same conclusion ?
“ For as to those who say that by Pluto is here meant the body,


200


SERAPIS


“ because the soul, whilst it is in it, is as it wore intoxicated and
“ beside itself, and that from hence springs the rehition between
“ it and Bacchus, this is too subtle and finespun an allegory to
“ deserve our serious notice. Hei’suilitus’s assertion therefore may
“ be much more probably accounted for, by supposing the Bacchus
“ here meant to be the same as Osiris, and Osiris again the same
“ as Sarapis, this latter appellation having been given him, upon
“ his being translated from the order of Genii to that of the Gods,
Sarapis being none other than that common name by which all
“ those are called, who have thus changed their nature, as is well
“ known by those Avho arc initiated into the mysteries of Osiris.

“ Ijittle regard therefore is to be paid to those Ph ni<ji<in Talt’a,
“ wherein mention is made of one Sarapis, as the daughter of
“ Hercules, and of Typho, as born of Isaeacus one of his sons :
“ nor does Phylarchus better deserve our credit, Avhon ho tells us
“ that ‘ Bacchus fii*st brought tAvo bullocks Avith him out of India
“ into Kgypt, and that the name of the one aa-^us J/iii, and that of
“ the other adding inoreoA'er. ‘ that Sarapis, in the proper

“ meaning of the word, signifies him who dhsiioscd the Ifuim'no'
“ into its presfut bomtifnl ordor.' Noav though this assertion of
“ Phylarchus be Aveak enough, yet it is not quite so absurd as that
“ of those Avho sissert, that ‘ Sarapis is no god at all, but the mere
“ denomination of the sepulchml chest, Avherein the boily of Apis
“ after its death is deposited ; ’ much more tolerable than eithei’ of
“ the preceding is their opinion, Avho Avould dcri\'c this name from
“Avords Avhich in the Greek language import, ‘one who Jirtif.
“ impelled and (jure motion to the universe* The priests indeed, at
“ least the greatest part of them, tell us, that Sarapis is none other
“ than the mere union of Osiris and Apis into one Avord ; declarative
“ as it Avere of that opinion, Avhich they are perpetually explaining
“ and inculcating, * that the Apis ought ever to be regarded by us,
“ as a fair and beautiful image of the soul of Osiris.’ For ray part
“ I cannot but think, that if this word be of Egyptian extraction,
** it ought to be interpreted so as to express joy and gladness, seeing
“ that festival, Avhich we Grecians call Charmosyna, or the feast of
*^joy, is by the Egyptians expressly termed Sarei. Nor altogether
“ disagreeable to this last notion of Sarapis, is the explication which


SERAPIS


201


“ Plato gives of the corresponding name of Hades or Pluto, stiling
“ him, ‘ the son of cheerfulness, and a kind and gentle Deity to all
“ such as come unto him.’ There are likewise many other words,
“ which when interpreted into Greek, become entire sentences ;
“ such particularly is Ainenthcs, or that subterraneous region
“ whither they imagine the souls of those who die to go after their
“ decease, a name which expressly signifies in the tongue, t/ie receiver
“ and tjirer} But whether this likcAvise be not one of those Avords,
Avhich Avere originally transplanted from Greece into Egypt, Ave
Avill enquire in another place.”


* Tlio l^^yptian form of
hitlflon place.*’


the wortl in


f


Ameuiei^ and the name means


( 202 )


(’HAFl'ER XIII

AST, jJ, OR jJ.., OR j)“^, ISIS

N otwithstanding the fact that As, or Ast, i.e., isis.

is one of the goddesses most frequently mentioned in the
hieroglyphic texts, nothing is knowi with certainty about the
attributes wliich were ascribed to her in the earliest times. From
the fact that she was regarded fis the female counterpart of Osiris
in the dynastic period, we may assume that she was also associated
with the god in this capacity in tlie })redynastic period, and
if he was originally a water spirit or a liver-god, she must
have possessed the same characteristics. The name As'r has,
like Asar, up to the present defied all explanation, and it is
clear from the punning derivations to which the Egyptians
themselves had recourse, that they knew no more about the
meaning of her name than we do. The probability is that As, or
Ast, is a Libyan name originally, and that it is to be classe<l with
the names of the other Libyan deities, e.g.. Net, Bast, etc., who
were Avorshipped by the predynastic Egyptians, and the sounds of
Avhose names v/erc expressed by hieroglyphic symbols as nearly as
possible when the people of the countiy borrowed or invented the
art of Avriting. The symbol of the name of Isis in Egyptian is a
seat, or throne, jj, but we have no means of connecting it with the
attributes of the goddess in such a Avay as to give a rational
explanation of her name, and all the derivations hitherto proposed
must be regarded as mere guesses. Isis is usually depicted in the
form of a woman who wears on her head a vulture head-dress, and
hblds in her hand a papyrus sceptre. The usual ornament or
crown on her head consists of a pair of honi.s, between which is a
solar disk, and this is son^etimes surmounted by jj , the symbol of
the sound of her name. Sometimes she wears the double crowns


ISIS


203


of the South and the North, to the back of which is attached the
feather of Mailt, and sometimes she Avears Avith the pair of horns
and tlie solar disk two plumes. ‘ Her horns are usuidly those of
the cow of Hathor, or of one of the sister forms of this goddess, \/ ,
but occasionally ® she Avears a pair of ram s horns, , under her
double croAvn ; since, hoAvever, Osiris Avas represented by the liam
of Mendes, and Avas identified Avith Khnemu, it is only to be
expected that his female counterpart Isis should appear sometimes
Avith the horns which are the peculiar charactei'istic of the great
llam-god. Isis, as a Avoman, and not as a goddess, is depicted in
the ordinary head-dress of a Avoman, but ev’cn so she has the
uraeus OA'^er her forehead, for the Kgyptiaiis Avished it never to be
forgotten that she Avas of divine origin ; of the forms Avhich she had
the poAver to take in her character of the “lady of Avords of
poAver” mention Avill be made further on.

^\.n examination of the texts of all periods proves that Isis
ahvays held in the minds of the Egyptians a i)osition Avhich Avas
entirely different from that of every other goddess, and although it
is certain that their vioAvs concerning her\'aried from time to time,
and that certain aspects or phases of the goddess Avei’e Avorshipped
more generally at one period than at another, it is coiTcct to say
that from the earliest to the latest dynasties Isis Avas the greatest
goddess of Egypt. Long before the copies of the Pyramid Texts
AAdiich Ave possess Averc Avritten the attributes of Isis were Avell-
detined, and even AA'hcn the priests of Heliopolis assigned to her
the position Avhich she held in the cycle of their gods betAA'een
H.c. 4000 and n.c, 3000 the duties Avhich she Avas thought to
perform in connexion Avith the dead AA'^ere cleaily defined, and Avere
identical Avith those Avhich belonged to her in the Graeco-Roman
]ieriod. Isis Avas the great and beneficent goddess and mother,
whose influence and love pervaded all heaven, and earth, and the
abode of the dead, and she was the personification of the great
feminine, creative power Avhich conceived, and brought forth every
living creature, and thing, from the gods in heaven, to man on thfe
earth, and to the insect on the ground ; Avhat she brought forth
she protected, and cared for, and fed, and nourished, and she
^ Kee Lanzoiie, Dizionario, pll. 30(J ff. ' Ihhl., pi. 3US, No. 3.


204


ISIS


employed her life in using her power graciously and successfully,
not only in creating new beings but in restoring those that were
dead. She was, besides these things, the highest type of a faithful
and loving Avife and mother, and it Avas in this capacity that the
Egyptians honoui’ed and Avorshipped her most. In the section on
Osiris a rendering of the Mythological Histoi’y of Isis and Osiris
by Plutarch has already been given, but reference must here be.
made to one or tAVO passages in it for pui'poses of comparison Avith
Egyptian texts. According to tliis document Osiris was slain by
the cunning of his brother Typhon, or Set, and the box containing
his body Avas throAvn into the river, Avhich carried it to the sea ;
after long search Isis found it, .and set it, as she thought, in
a safe hiding place, but it Avas found by Typhon, Avho cut it up
into a number of pieces. It is noAvhere so stated, but it seem.s
that Isis Avas childless before the death of Osiris, and both tlu'
narrative of Plutarch and a pjissage in the Hymn to Osiris quoted
aboA'e (p. 150) agree in stating that, by means of certain Avords of
power Avhich had been given to her by Thoth .and Avhich she kncAv
hoAv to use, she restored her dead husband to life, and Avas united
to him ; as the result of thi.s embrace she conceived her son Horns,
and in due course brought him forth.

The incidents of her search for the dead body of Osii’is,
and of the conception and birth, and rearing of her child poAver-
fully impressed the imagination of the Egyptians, and hieroglyphic
literature is full of allusions to them. In the Pyramid Texts
the deceased is said (Unas, line 181) “to breathe the breatli
of Isis,” and to make his passage in heaven, Avith Isis, in the
Miitet Boat, i.e., the boat of the rising sun (line 293) ; moreover,
he is declared to be the very son of Isis and of her twin
form Xephthys.^ In a remarkable passage in the text of Tetsi
(line 84) the deceased is introduced to the triad of goddesses, Isis,
Nephthys, and Asbet, p J) their son, and elseAvherc

(line 172) Seb, the father of Osiris and Isis, is made to speak of


ISIS


205


Isis and Nephthys as his “ sisters.” These things the Egyptians
believed because their ancient traditions told them of all that Isis
had done for her husband and child, and they hoped that the
goddess would be present at the celebrations of their funeral rites,
and that she would secure for them a new birth. In the illustrated
Recensions of the Booh of the Dead Isis frequently appears both
as the mother of Horus, the heir to the thi*one of Osiris, and as
the mourning widow of her husband. In the vignette to the
clist Chapter Isis kneels at the- bier of the deceased, and says to
liim, “ I Inive come to protect thee with the north wind Avhich
“cometh forth from Tern; I have strengthened for thee tliy throat;
“ I have caused thee to be Avith the god ; and I have placed all
“thine enemies under thy feet.” This speech refers to the air
Avhich Isis produced l>y the beating of her Avings Avhen she restored
Osiris to life in order that she might conceive an heir by him, and
also to the air Avhhdi she provided for her son Horns after he had
been stung to death by a scorpion. Everywhere in the Booh of
Ihe Dead, Isis is regarded as a giver of life and of food to the dead,
and she appears behind the god in the shrine wherein Osiris is
seated in the Judgment Hall, and in one of her aspects she is
identified Avith one of the tAvo IVIaat goddesses ; she may, in fact,
be rogarde<l as one of the jutlges of the dead.

Noav, the Book <f the Dead supplies us Avith many interesting
allusions to her relations Avith Osiris, but it says little about her
devotion to her son Horus, whom she roared with loving care that
he might become the “ avenger of his fixther,” and Ave jnust have
recourse to the texts which are found insci’ibed on the “ Mettpruich
stele,”* if Ave Avould gain a clearer idea of the troubles Avhich Isis
endured after the death of Osiris. In one of these the goddess is
made to relate the narrative of her Avanderings and soitoavs, mid
she says, “ I, even I, am Isis, and I came forth from the house
“ wherein my brother Set had placed me.” From this it is clear
that Set Avas not content Avith murdering his brother Osiris, but
that he must needs shut up the AvidoAv and her child in some place

‘ This stele was found in Alexandria in 1828, and w;is given to l^ince
Metternieh by Mul^ammad ‘AH ; for a facsimile of it, and renderings of the texts
upon it, see Qolcnisclieff, Die Mettcrnichstcle^ Leipzig, 1877.


206


ISIS


of restraint. Whilst Isis was thus confined, “ Thoth, the great
“god, the pi’iuce of Law both in heaven and upon the esirth,”
came to her and said, “ Come, 0 thou goddess Isis, it is good to be
“ obedient, for there is life for him that will follow the advice of
“ another. Hide thou thy son the child [Horus], and this is what
“ shall happen : his limbs shall grow, and he will become endowed
“ with two-fold strength, and then he shall be made to sit upon the
“ throne of his father, .and he shall avenge him and take possession
“of the rank of the prince of the Two Lands.” Isis took the
.advice of her friend Thoth and, she s.ays, “ I came forth from the
“ house at eventide, and there also came forth with me Seven
“ Scorpions, Avho Avere to accompany me, and to be my helpem.
“ Tavo scorpions, Tefen and Befen, Avero behind me, tAvo scorpions,
“ Mestet and Mestetef Avere by my side, and three scorpions, Petet,
“ Thctet, and jMaatet, sheA\’ed me the Avav. I cried out unto them
“ in a \*ery loud A'oice, and my speech entered into their ears even
“ as into the c.ars of one who knoAveth that obedience is a thing
“ Avhich is .applauded, and that disobedience is the mark of the
“ person Avho is of no account, and I said unto them, ‘ Let your
“ faces be turned to the ground that ye may [shew me] the Avay,’
“ So the leader of this company brought me unto the marshes of
“ Pa-sui, the city of the tAAm DiA'ine Sandals, Avhich lay at the
“ beginning of the Papynis Swamps (jj Ateh). When

“ I had arrived at Teb I came forth to the habitations of the
“Avomen avIio belonged to the oAXu’lord of the district, .and the chief
“ Avoman Avho had seen me coming along shut her doore in my faci‘,
“ and, Avas angry Avith me in her heart because of those (i.e., the
“ Seven Scorpions) that Avere Avith me. Noav the scorpions took
“ Counsel on the matter, and they all at one time ejected their
“ poison on the tip of the tfiil of Tefen ; but as for me, a poor
“ fen*Avoman opened her door to me, and I entered into her liouse.
“ MeariAvhile the Scorpion Tefen entered under the leaves of the
“ door of the lady [who had shut her doors upon me], and she
stung her son, and fire straightAvay broke out in the house of the
“ noble lady ; but there was no Avater forthcoming to put it out,
“ and the heavens- dropped doAvn no rain upon the house of tlie
“ noble lady, for it Avas not the season for rain. And, behold, the


The Goddess ISIS. PTAH-SEKER-AUSAR.


ISIS


207


“ heart of the woman who had not opened her doors to me was
“ sad, for she knew not whether her son would live, and although
“ she went round about through her city uttering cries of larnenta-
“ tion none came at her call. But mine own heart was sad for the
“ child’s sake, and I wished to restore to life him that had com-
“ raitted no fault. Thereupon I cried out to the noble lady,

“ ‘ Come to me. Come to me, for my speech hath in it the power
“ to jirotect, and it possesseth life. I am a woman who is Avell-
“ known in her city, and I can drive the evil out of thy son by one
“of my utterances, which my father taught me, for I was the
“ ])eioved daughter of his body,’ ”

The noble lady presumably listened to the words of Isis, who,
it seems, either went to her house, or had the dead child brought
into her presence, for the narrative continues, “ Then Isis laid her
•• Imnds upon the child to restore to life him that was without
“ breath (literally ‘ him whose throat was foul’), and said, ‘ 0 poison
“ of Tofen, come forth, and appear on the ground ; come not in,

“ approach not ! 0 poison of Befent, come forth, and appear on the
" ground ! for I am Isis the goddess, and I am the lady of words of
“ power, and I know how to work Avith words of poAver, and most
“ mighty iu'e [my] Avoids ! 0 all ye reptiles Avhich sting, hearken
“ unto me, and fall ye down on the gi'ound ! 0 poison of Mestet»

“ come not hither ! 0 poison of Mestetef, rise not up ! 0 poison of
“ l*etet and Thetet, enter not here ! [0 poison of] Maatet, fall doAvn !’ ”
Xext in the narrative Ave haAm the Avoids of the “ Chapter of the
stinging [of scorpions] ” Avhich “ Isis, the goddess and great
enchantress at the head of the gods,” spake on this occasion, a/id it
is said that she leaimt her method of procedure from Seb, Avho had
taught her hoAv to drive out poison. At the daivn of day she
uttered the Avords, “ 0 poison, get thee back, turn aAvay, begone,
retreat,” and added “ Mer-lla ; ” and at eventide she said, “ The
Bgg of the Goose” cometh forth “from the Sycamore.” Then
taming to the Seven Scorpions she said, “ I speak to you, for I
” am alone and am in sorroiv which is greater than that of anyone*
“ in the nomes of Egypt. I am like a man Avho hath become old,
“ and Avho hath ceased to search after and to look upon Avoineii in
“ their houses. Turn your faces doAvn to the ground, and lind ye


208


ISIS


“ me straightway a way to the swamps and to the hidden places in
“ Khebet.” ^ Following this passage come the exclamation, “ The
“ child liveth and the poison dieth ; the Sun liveth and the poison
“ dieth,” and then the wishes, “ May Horns be in good case for his
“mother Isis! And may he who shall find himself in a similar
“ state be in good case also I ” As the result of the utterances of
Isis the fire in the house of the noble lady was extinguished, and
“ heaven was satisfied with the words which the goddess Isis ” had
spoken. The narrative is continued by Isis in these words : —
“Then came the lady who had shut her doors against me, and
“ took possession of the house of the fen-woman because she had
“ opened the door of her house unto me, and because of this the
“noble lady suffered pain and sorrow during a Avholo niglit, and
“ she had to bear [the thought] of her speech, and that her son had
“ been stung because she had closed the doors and had not opened
“them to me.” FolloAving this come the words, “0, the child
“liveth, the poison dieth ! Verily, Horus shall be in good case for
“ his mother Isis I Verily, in like manner shall he be in good case
“ who shall find himself in a similar position 1 Shall not the bread
“ of barley drive out the poison and make it to return from the
“limbs? Shall not the flame of the hetchet plant drive out the fire
“ from the member's ? ”

“ ‘ Isis, Isis, come to thy child Horus, O thou whose mouth is
“ Avise, come to thy son ; ’ thus cried out the gods Avho were near
“ her after the manner of one Avhom a scoi’pion hath stung, and like
“one Avhom Behat, Avhorn the animal Antesh put to flight, hath
“ Avounded. Then came Isis like a Avoman who Avas smitten in her
“ own body. And she stretched out her tAvo airms, [saying], I Avill
“protect thee, I Avill protect thee, O my son Horus. Fear thou not,
“ fear thou not, 0 son, my glorious one. No eAul thing Avhatsoever
“ shall hapiren unto thee, for in thee is the seed whereof things
“ Avhich are to be shall be created. Thou art the son Avithin the


1 © J Khebet, or Khebit, © J 1|!| j as Dr. Brugscli has

shown, the Egyptian original of tho Greek Xc^/ais, or XifjLfits, an island in the
neighbourhood of the city of Buto (Pe and Tep), which, accoi'ding to Herodotus,
floated.


ISIS IN THE Papyrus Swamps suckling HORUS-


ISIS


209


“ Mesqet, who hast proceeded from Nu, and thou shalt not die by
“the flame of the poison. Thou art the Great Bennu who wast
“ born on the Incense Trees in the House of the Great Prince in
“Heliopolis. Thou art the brother of the Abtu Fish, who dost
“ arrange that which is to be, and who wast nursed by the Cat
“within the House of Net. Rbret, I^at and Bes protect thy
“limbs. Thine head shall not fall before him that is hostile to
“ thee. The fire of that which hath poisoned thee shall not have
“ dominion over thy limbs. Thou shalt not fail on land, and thou
“ shalt not be in peril on the water. No I'eptile that stingeth shall
“ have the mastery over thee, and no lion shall crush thee or gain
“ the mastery over thee. Thou art the son of the holy god and
“ dost proceed from Seb. Thou art Horus, and the poison which
“ is in thy limbs shall not have the mastery over thee. And even
“ so shall it be with him that is under the knife. And the four
“ noble goddesses sliall protect thy limbs.’*

From the above we see that the gods informed Isis that her
son Horus had been stung by a scorpion, and from what follows we
shall see in what condition Isis found her son. She says, “ I, Isis,
“ conceived a miui child, and I was heavy with Horus. I, the
“ goddess, bare Horus, the son of Isis, within a nest of papyi’us
“ plants (or, * Island of A teh.’) I rejoiced over him with exceedingly
“ great joy, for 1 saw in him one who would make answer for his
“ fatlier. I hid him, and I concealed him, for I was afraid lest he
“ should be bitten. Now I went away to the city of Am, and the
“ people thereof saluted me according to their wont, and I passed
“ the time in seeking food and provision for the boy ; but when I
“retumed to embrace Horus, I found him, the beautiful one of
“ gold, the boy, the child, inert and helpless. He had bedewed the
“ ground with the water of his eye, and with the foam of his lips ;
“ his body was motionless, and his heart was still, and his muscles

“ moved not, and I sent forth a cry Then straightway

‘‘ the dwellers in the swamps came round about me, and the fen
“ men came out to me from their houses, and they drew nigh to
“ me at my call, and they themselves wept at the greatness of my
“misery. Yet no man there opened his mouth to speak to me
“ because they all grieved for me sorely ; and no man among them

II — p


210


ISIS


“ knew how to restore Horns to life. Then there came unto me a
“ woman who was well known in her city, and she was a lady at
“ the head of her district, and she came to me to restore [Horns] to
“life. Her heart was filled with her own affairs, according to
“ custom, but the child Horus remained motionless and moved not.
“ The son of the goddess-mother had been smitten by the evil of
“ his brother. The plants [where Horus was] were concealed, and
“ no hostile being could find a way into them.

“ The word of power of Tern, the father of the gods, who is in
“ heaven, acted as the maker of life, and Set had not entered into
“ this region, and he could not go round about the city of Kheb
“ (Khemmis) ; and Horus was safe from the wickedness of his
“ brother. But Isis had not hidden those who ministered unto him
“ many times each day, and these said concerning him, ‘ Horus
“ liveth for his mother ; ’ they found out where he was, and a
“scorpion stung him, and Aun-ab (i.e., Slayer of the Heart)
“ stabbed him.”

Then “ Isis placed her nose in the mouth of Horus to learn if
“ there was any breath in him that was in his coffin, and she 02>ened
“the wound of the divine heir, and she found poison therein.
“ Then she embraced him hurriedly and leaped about with him like
“ a fish when it is placed over a hot fire, and she said, ‘ Horus is
“ stung, 0 Ra, thy son is stung. Horus, thy very heir, and the

“lord of the of Shu is stung. Horus, the child of the

“ Papyrus Swamps, the child in Het-ser is stung ; the beautiful
“ Child of gold is stung, and the Child, the Babe, hath become a
“ thing of nothingness. Honis, the son of Un-nefor, is stung,* etc.
“Then came Nephthys .shedding tears, and she went about the
“ Pap3mi8 Swamps uttering cries of grief, and the goddess Serqet
“ said, ‘ What is it ? What is it ? What hath happened to the
“child Horus?’

“ ‘ 0 Isis, pray thou to heaven so that the sailoi's of Ra may
“ cease romng, so that the Boat of Ra may not depart from the
“ place where the child Horus is.’ Then Isis sent forth a cry to
“heaven, and addressed her pi’ayer to the Boat of Millions of
“ Teal’s; and the Disk stood still, and moved not from the place
“where he was. And Thoth came, and he was provided with


MER8EKERT SUCKLING HORUS.


ISIS


211


“ magical powers and possessed the great power which made [his]

“ word to become Maat {i.e., Law), and he said : ‘ 0 Isis, thou
“ goddess, thou glorious one, who hast knowledge how to use thy
“ mouth, behold, no evil shall come upon the child Horus, for his
“ protection cometh from the Boat of Ra. I have come this day in
“the Boat of the Disk from the place where it was yesterday.
“When the night cometh the light shall drive [it] away for the
“ healing of Horus for the sake of his mother Isis, and every person
“ who is under the knife [shall be healed] likewise.’ ” In answer to
this speech Isis told Thoth that she was afraid he had come too late,
but she begged him, iievertlieless, to come to the child and to bring
with him his magiail powei's which enabled him to give effect to
evtiry command which he uttered. Thereupon Thoth besought
Isis not to fear, and Nephthys not to Aveep, for said he, “I have
“ come from heaven in order to save the child for his mother,” and
he straightAvay spake the Avords of poAver Arhich restored Horus to
life, and served to protect him ever afteiwards in heaven, and in
earth, and in the Underworld.

The region Avhere all these things took place AA’^as situated in
the Delta, and the Island in the Papyrus SAvamps, Avhere Isis
brought forth her child and hid him, Avas near the famous double
city of Pe-Tep, Avhich Avas commonly called Buto by the Greeks.

It is impossible to assign a date to the composition of the story
briefly narrated aboA*e, but it is, no doubt, as old as the legends
about the death and resurrection of Osiris, and it must form an
integral portion of them, and date from the period Avhen Libyan
gods and goddesses Avere Avoi*shipped in the Delta and in certain
parts of Upper Egypt before the great development of Sun-woi’ship.
The chief importance of the story consists in the fact that it makes
Isis to be both woman and goddess, just as the story of Osiiis
makes that deity to be both god and man, and it is quite con-
ceiA’able that in the predynastic times the soitoavs of Isis, like those
of Osiris, formed the subject of miracle plays Avhich were acted
annually in all the centres of the Avorship of Isis. Isis as the faithful *
and loving Avife, and as the tender and devoted mother won the
hearts of the Egyptians in all periods of their history, and we can
only regret that the narrative of the Avanderings and sorrows of the


•212


ISIS


goddess is not known to us in all its details. Her persecution by
Set after her husband’s death was a favourite theme of ancient
writers, who delighted in showing how the goddess outwitted her
terrible adversary ; thus on one occasion she was so hard pressed
by him that she changed her body into that of the cow-goddess

Heru-sekha, ^ , and her son Horus into an Apis

Bull, ^ and went away with him to the Apis temple,

^ ^ , in order that she might see his father Osiris, who was
□ crz]’ ° •

therein.

Another great human element in the stoiy of Isis which
appealed strongly to the Egyptians was the desire of the goddess
to be avenged on the murderer of her husband, and it is this which
is referred to in the words of Isis, who says, “ I rejoiced over him
with exceedingly great joy, for I saAv in him one who would make
^‘answer for his father.” The manner in which Horus “made
answer for ” and avenged his father is told in the Sallier Papyrus
(translated by Chabas,*) Avhere it is said that Horus and Set fought
together, standing on their feet, fii'st in the forms of men and next
in the forms of tAvo bears. For three days and for three nights the
fight between them raged, and Horus gained the victory over Set,
but Avhen Isis saAv that Set Avas being overpoAvered her heart Avas
touched on his account, and she cried out and ordered the Aveapons
Avhich her son Avas Avielding against her brother to fall doAvn, and
they did so, and Set Avas released. When Horus saAv that his
mother had taken his adversary’s part he raged at her like a
panther of the south, and she fled before his Avrath ; a fierce
struggle between Isis and Horus then took place, and Horus cut
off his mother’s head. Thoth, by means of his words of power,
transformed her head into that of a coav Avhich he attached to her
body straightway.

Isis, though worshipped all over Egypt, Avas specially
venerated in certain cities, and the following are among the
commonest of her titles® : — “ The great lady, the God-mother, lady

* Brugseh, Aeg. Zeit., 1879, p. 19. 2 Cahndricr, p. 28.

3 See Lanzone, Dizionario^ pp. 829, £E.


The Qoddess ISIS-SEPT. *


SHRINES OF ISIS


213


^ ^ ^ lady of Sekhet ; lady

cm ; the queen of Mesen,


“ of Re-a-nefer ; Isis-Nebuut, jj
“ of Besitet ; Isis in Per Pakht,

“(HP i©' of Ja-at-nehepet,

“dweller in Netru, of Hcbct, J|^^>

“ Isis in P-she-Hert, ^ Awav. Isis, lady of Khebt, ® Jj“^ j


“ Usert-Isis, giver of life, lady of Abaton, lady of

“ Philae, lady of the countries of the south,” etc. From a list of
titles of the goddess collected by Dr. Brugsch,^ it is clear that Isis

, in Heliopolis,


, in Thebes, Aat, a

0) ’ Ci


was called Usekt, "j p <

Menkiiet, ® in Memphis, God-mother, “1 o "\\, in Coptos,

AAA^AA I


IIert, Letopolis ; and “ Hext,” i.e., “Queen,” in

every nome ;■ and another important list tells us that Isis was
called Ament, (| , in Thebes, Mknhet, in Heliopolis,

Renpet, in Memphis, Sept, in Abydos, IJetet,

I in Behutet, Hurt, in Nekhcn, Thenenet,

in Hermonthis, Ant, in Dendera, Sesueta,


in Hermopolis, Hkqet, oJ, in Hibiu, UTatohit, in

Hipponus, Mersekiien, ^ *■ { i / , in Heraklcopolis, Renpet,

A,WV\% V./ 0 4

in Crooodilopolis, Neb- i’ept, in Ai-sinoe, That,

s=»(| or Tciietut, o Aphi-oditopolis, and Sh|:tat,


, in Bubastis. Among her general titles may be mentioned
those of “ the divine one, the only one, the greatest of the gods
“ and goddesses, the queen of all gods, the female Ra, the female
“ Horus, the eye of Ra, the crown of Ra-Ijleru, Sept, opener of the
“ year, lady of the New Year, maker of the sunrise, lady of heaven,

“ the light-giver of heaven, lady of the North Wind, queen of the '
“earth, most mighty one, queen of the South and North, lady of
“ the solid earth, lady of warmth and fire, benefactress of the 'fuat,


^ lieUgioHy p. 646.


- Brugseb, Thesaurus^ p. 773.


214 ISIS THE SORCERESS

“ she who is greatly feared in the l\iat, the God-mother, the God-
“ mother of Heru-ka-nekht, the mother of the Horns of gold, the
“ lady of life, lady of gi’een crops, the green goddess (Uatchet),
“ lady of bread, lady of beer, lady of abundance, lady of joy and
“gladness, lady of love, the maker of kings, lady of the Great
“ House, lady of the House of fire, the beautiful goddess, the lady
“ of words of power, lady of the shuttle, daughter of Seb, daughter
“ of Neb-er-tcher, the child of Nut, wife of Ra, wife of the lord
“ of the abyss, wife of the lord of • the Inundation, the creatrix of
“ the Nile flood.”

From a number of passages in the texts of various periods we
learn that Isis possessed great skill in the working of magic, and
several examples of the manner in which she employed it are well
known. Thus when she wished to make Ra reveal to her his
greatest and most secret name, she made a venomous reptile out of
dust mixed Avith the spittle of the god, and by uttering over it
certain words of power she made it to bite Ra as he passed. When
she had succeeded in obtaining from the god his most liidden name,
Avhich he only revealed because he was on the point of death, she
uttered words Avhich had the effect of driving the poison out of his
limbs, and Rii recovered. ‘ Noav Isis not only used the Avords of
poAver, but she also had knoAvledge of the Avay in Avhich to
pronounce them so that the beings or things to which they Avere
addi'essed would be compelled to listen to them and, having
listened, would be obliged to fulfil her behests. The Egyptians
believed that if the best effect Avas to be produced by Avords of
power they must be uttered in a certain tone of voice, and at a
certain rate, and at a certain time of the day or night, Avith appro-
priate gestures or ceremonies. In the Hymn to Osiris, of which
a rendering has already been given (see p. 1 50), it is said that Isis
was Avell skilled in the use of Avords of poAver, and it was by means
of these that she restored her husband to life, and obtained from
him an heir. It is not knoAra what the words were Avhich she
uttered on this occasion, but she appears to have obtained them
from Thoth, the “ lord of divine words,” and it was to him that


Sch: the translatioa of the Tjogend of Ba and Isis given in voi. i., p. 872 ff.


The Goddess RENNUT.


ISIS-SEPT


215


she appealed for help to restore Horus to life after he had been
stung to death by a scorpion.

In the Theban Recension of the Booh of the Dead is found a
Chapter (No. clvi.) which was composed for the purpose of bestow-
ing upon the deceased some of the magical power of the goddess.
The Chapter was intended to be recited over an amulet called thet

made of camelian, which had to be steeped in water of


dnkhami flowers, and set in a
sycamore plinth, and if this*
were laid on the neck of a dead
person it would place him under
the protection of the Avords of
power of Isis, and he would
be able to go Avheresoever he
pleased in the UnderAVorld. The
Avords of the Chapter were: —

“ Let the blood 1) of

“Isis, and the magical powers

I or spirits) of

“ Isis, and the Avords of power

(1,^^ 1) of Isis, be mighty

“to pi-otect and keep safely
“ this great god (i.e., the
“ deceased), and to guard him
“ from him that would do unto
“ him anything Avhich he abomi-
“ nateth.”


The symbol of Isis in the

which was greatly beloved because its appearance marked not only
the beginning of a new year, but also announced the advance of
the Inundation of the Nile, which betokened reneAved Avealth and'
prosperity of the country. As such Isis Avas regarded as
the companion of Osiris, whose soul dAvelt in the star Sah,


yc i.e., Orion, and she was held to have brought


216


FORMS OF ISIS


about the destruction of the fiend Apep, ^ and of his hosts

of darkness by means of the might of her words of power. As the
light-giver at this season of the year she was called Khut,

as the mighty earth -goddess her name was Usbrt,


as the Great Goddess of the Underworld she was


Thenenet, ^ power which shot forth the Nile

flood she was Sati, and Sj^pt, as the embracer of the land

and producer of fertility by her waters she was Anqct, ^ ,

as the producer and giver of life she Avas Ankhot, y ^ ^ ^ ^

the goddess of cultivated lands and fields she Avas Sekuet, ^ ^ ,

as the "oddess of the harvest she Avas Rene n et, , as the

goddess of food Avhich Avas offered to the gods she avjis Tciieft, wri ^ ,

and li\'ed in the Temple of Tchefau, Q and as

the great lady of the Underworld, avIio assisted in transforming the
bodies of the blessed dead into those Avherein they Avere to live in


the realm of Osiris, her name avus Ament’, () “ J) , i.e., the

“ hidden ” goddess. In this last capacity she shared Avith Osii-is
the attribute of “ giA er of life,” and she pi’ovided food for the dead
as Avell as for the living ; as /\ment also she Avas declared to be the
mother of Rsi. In fact, at a comparatively eai'ly period in Kgyptian
history Isis had absorbed the attributes of all the groat primitive
goddeiises, and of all the local goddesses such as Nekhebet, Uatchet,
Net, Bast, Hathor, etc., and she Avas even identified as the female
counterpart of the primeval abyss of Avatcr from Avhich sprang all
life. From Avhat has been said above it is manifestly impossible to
limit the attributes of Isis, for Ave have seen that she possesses the
poAvers of a Avater goddess, an earth goddess, a com goddess, a
.star goddess, a queen of the Under Avorld, and a Avoman, and that
she united in herself one or more of the attributes of all the
goddesses of Egypt knoAvn to us.

From the works of classical writers Ave knoAv that her Avorship
spread from Egypt into 'several places in Western Elurope, and


WORSHIP OF ISIS


217


she was identified Avitli Persephone, Tethys, Athene, etc., just as
Osiris was identified witli Hades or Pluto, Dionysos-Bacchus, and
other foi’eign gods. According to Herr August Mau,’ various
causes contributed to the rapid extension of the cult of Isis and
Serapis. “ The worship of Isis, associated with Mysteries from an
“ early period, was reorganized by the firet Ptolemy with the help
“ of Manetho an Egyptian priest, and Tiinotlieus, a Greek skilled
“in the Eleusinian Mysteries .... It had the charm of some-
“ thing foreign and full of mystery. Its doctrine, supported by
“the prestige of immemorial antiquity, successfully opposed the
“mutually destructive opinions of the philosophers, while at the
“ same time its conception of deity was by no means inconsistent
“ with pliilosophic thought ; and it brought to the initiated that
“expectation of a future life to which the Eleusinian Mysteries
“owed their attractive power. I'he ascetic side of the worship
“ too, Avith its fastings and abstinence from the pleasures of sense,
“ tliat the soul might lose itself in the mystical contemplation of
“ deity, had a fascination foi* natures that wei’e religiously suscep-
“ tible ; and the celebration of the Mysteries, the representation of
“ tlie mytli of Isis in pantomime AAnth a inusical accompaniment,
“ appealed powerfully to the imagination.” A college of the
seiwants of Isis, Avho Avere called Pastophori, AA^as founded in Rome
in the time of Sulla, about u.c. 80 (Apiileius, Met. xi.), but after a
very feAv years the Avoi’ship of Isis AViis proscribed by the authorities,
and the temples of the goddess AA’ere pulled doAvn in the years
58, 58, 50, and 18. In b.c. 43, hoAvever, the triumvirs, seeing
that it Avas the only Avay to Avin the affections of the people,, built
temples in honour of Isis and Serapis, and publicly siinctioned
their Avorship, and in a short time several temples of these gods
Avere in existence outside the city; all these Avere under the
control of the Government, Avhich had frequently to be exercised
in a vigorous fashion on account of the orgies and debaucheries
which took place in connexion Avith the celebration of the festiA'als^
of Isis. From the time of Vespasian, hoAvever, the Avorship of Isis
and Serapis grcAv and flourished until the general introduction of


^ jPoHijMtV, its Life iind Art, Loiid6u, 1899, p. 162.


218


ISIS IN ROME


Christianity, and the festival of these gods was recognized in the
public Calendar.

The chief temple of Isis in Rome stood in the Campus Martius,
where the goddess was called “Isis Campensis”; and an inscription
of the year 105 b.c. found at Puteoli proves that a temple of
Serapis was then standing in that city.^ The important temple of
Isis at Pompeii appears to have been built soon after this date,
and an inscription over the door states that it was rebuilt by
Numerius Popidius Celsinus after the earthquake (that of the
year 63). It has ai’chitecturally nothing suggestive of the Egyp-
tian style, yet the plan presents a marked deviation from ordinaiy
types. In his Eleventh Book Apuleius gives a very interesting
description of the manner in which Isis was worshipped in Rome in
the latter half of the second century a.d., and adds some curious
details about the attributes of the goddess herself. Thus in his prayer
to her he calls her “queen of heaven,” rt.ijhia roeli,^ and he identifies
her with Ceres, and Venus, and Proserpine, and rel‘ei*s to her in
her capacity as goddess of wheat and crops. At daybreak on the
day of the festival of the goddess the priest went into her temple,
and threw open the doq^s, leaving nothing but white linen curtains
across the doorway to screen the interior. When the courts were
filled with people, these curtains were diwvn, ainl the worshippers
were permitted to gaze upon the image of the goddess ; to it at
once the people began to pray, and tlie women rattled their sistra,
and the prayers were followed by an interval, during Avhich the
devout crowd engaged in silent prayer and contemplation of the
goddess. About one hour after daybreak, i.e., when the sun had
risen, the multitude sang a hymn to the newly risen god, and then
departed to their homes. In the afternoon another service was
held, at which sistra were shaken, an<l sacrifices were offered up,
and incense was burnt, and an elaborate ceremony in connexion
with the use of a vessel of holy Nile water was performed.

The holiest of all the sanctuaries of Isis known to the Greeks

«

was that at Tithorea, and Pausanias tells us^ that festivals were

* Mauy op. cit,, p. 163. 2 The Egyptian ^

^ Book X., chap. xjCxu,^ § 9 (J. G. Frazer’s translation).


ISIS IN TITHOREA


219


held there in honour of the goddess twice a year, one in spring
and one in autumn. He says, “ Two days before each festival the
“ persons who are free to enter the shrine clean it out in a certain
“ secret way ; and whatever remains they find of the sacrificial
“ victims which were cast in at the previous festival, they always
“ carry them to the same spot and bury them there. The distance
“ of this spot from the shrine we judged to be two furlongs. That
“ is what they do to the sanctuary on this day. On the next day
“ the hucksters set up booths of reeds tand other improvised
“ material ; and on the last of the three days they hold a fair for
“ the sale of slaves and all kinds of cattle, also garments, and silver
“ and gold. After noon they betake themselves to sacrificing.
“ The richer people sacrifice oxen and deer, the poorer folk
“ sacrifice geese and guinea fowl. But it is against the custom to
“,usc swine, sheep, and goats for this sacrifice. Those whose (duty
“ it is) to bum the victims, and bring them into the shrine ....
“ must wrap the victims in bandages of linen, either common linen
“ or fine linen ; the mode of dressing them is the Egyptian. All
“ the animals sacrificed are led in procession ; some convey the
“ victims into the shrine, others bum the booths in front of it and
“ depart in haste. They say that once upon a time, when the pyre
“ began to bum, a profane fellow who had no right to go down
“ into the shrine rashly entered it out of curiosity. The whole
“ place seemed to him full of spectres ; and scarcely had he
“ returned to Tithox’ea and told what he had beheld when he gave
“ \ip the ghost. I have heard a like story from a Phoenician man.
“ He said that the Egyptians hold the festival of Isis at the time
“ Avhen they say she is mourning for Osiris. At that time the Nile
“ begins to rise, and it is a common saying among the natives that
“ it is the teal’s of Isis that cause the river to rise and water the
“fields. Well, then, my informant said that at that season the
“ Roman governor of Egypt bribed a man to go down to the
“ shrine of Isis at Coptos. The man who was thus sent in returned
“ from the shrine ; but after he had told us all that he had beheld,
“ he, too, I was informed, immediately expired. Thus it appears to
“ be a true saying of Homer’s that it is ill for mankind to see the
“ gods in bodily shape.”


220 ISIS AND THE VIRGIN MARY

Among the various peoples by whom Isis is venerated must
be mentioned those of Syria, who identified her with certain of
their local goddesses, and it is clear that the early Christians
bestowed some of her attributes upon the Virgin Mary. There
is little doubt that in her character of the loving and protecting
mother she appealed strongly to the imagination of all the Eastern
peoples among whom her cult came, and that the pictures and
sculpturas wherein she is represented in the act of suckling her
child Horus formed the foundation • for the Christian figures and
paintings of the Madonna and Child, Several of the incidents of
the wanderings of the Virgin with the Child in Egypt as recorded in
the Apocryphal Gospels refiect scenes in the life of Isis as described
in the texts found on the Mettcmich Stele, and many of the
attributes of Isis, the God-mother, the mother of Horus, and of
Neith, the goddess of Sals, are identical with those of Mary the
Mother of Christ. The writers of the Apocryphal Gospels intended
to pay additional honour to Mary the Virgin by ascribing to her
the attributes which up to the time of the advent of Christianity
they had regarded as the peculiar property of Isis and Neith and
other great indigenous goddesses, and if the parallels between the
mythological history of Isis and Horus and tlni history of Mary
and the Child be consi<lered, it is <lifficult to see how they could
possibly avoid perceiving in the teaching of Christianity reflections
of the best ami most spiritual doctrines of the Egyptian religion.
The doctrine of ’ partheno-genesis was well known in Egypt in
connexion with the goddess Neith of Sais centuries befoi’e the
birth of Christ ; and the belief in the conception of Horus by Isis
through the power given her by Thoth, the Intelligence or Mind
of the God. of the universe, and in the resurrection of the body
and of everlasting life, is coeval with the beginnings of history
in Egypt. We may note too in passing the probability that many
of the heresies of the early Christian Church in Egypt were caused
by the survival of ideas and beliefs connected with the old native
gods which the converts to Christianity wished to adapt to their
new creed. Be this, however, as it may, the knowledge of the
ancient Egyptian religion Avhich we now possess fully justifies the
assertions that the rapid growth and progress of Christianity in


232


SORROWS OF ISIS


,8.|(| (jf-

Hena em, Aht ser hheper mew'd

the brother of the Abt Fish, the disposer of what is to be, nursed

T

mb mdut em khen en Met Net Itert Hat

by the cat within the House of Net. Rert, and Hat,


S ‘= Im ^ ““

lies em sa en hdu-k an kher tej)~k en
and Bcs, protect thy limbs. Not shall fall thy head before


tell (it (iiii-h

him that is to thee,
hostile


(in shep hdu-k

Not shall conquer thy limbs


5'1'ia

tai

the fire


AWVAA


en

of


r=xi>


')n('tu~h


tliy poison.


,JU.

/wwv\

an

Not


1 ^ -A 'crsi

^ AVS-SAiA

1

1 S


heii-k

her

ta

d7i

shalt thou fall

on

tlie ground,

not


81.


<iK-<s> ^ .vw^A.^

^ A/ww\

-■-H - - i

khas-k her mu

slvilt thou be in on water,
peril


/vvwv\

an

Not


sekhein re

shall have the reptile
injistery


net)

any


pesh

stinging


dm-k
over thee.


—0—

AA/VW\

(in

Not


ro


rehen mai

shall crush thee lion


neh

any


sckhemet dm-k

(or) be master over theq,


/WVWA


Q


eiitek

sa

■neter

tchesert

Tliou art

the son

of a god

holy


SORROWS OF ISIS


231


Jfehdt sdn


<C3=< AAAM/K

AA/V>AA

-A — ^


AAAAAA < i

Antesh


74.


Bell at, whom hath put to Antesh.
flight


J2^


¥ j; -

per Ast em
Appeared Isis as


Q ^ ^ AWVV\


(fet her

• •

shebenet-s

pet-nes

dduis

one who was in
wounded

her body.

»

She stretched out

her arms,


¥11

/■ AWW

ciiSi

^ N

vidk-d sep) sen

sa^d

Hern

em He

nt sep sen

I will protect, twice.

my son

Horus.

Fear not, twice,


®


sa khiit-d

dji IiJiepcr

hhet

neh fa

erel:

0 son, my glory. Not shall happen

thing

any evil

unto thee.


^2>- 715.

AWVSA ,11
AV/'AA 1 1 1

AAAWV

¥

mu dm~h en

dri

unnvt

enteh

Sit


Seed

is in thee

for making things which ITiou art

the son


are to be.


CZ^


000 -A- P. o

~ 4 /WWV\

her-db

Mesqet

per

em

Mu dn mit-lc

em

within

Mesqet,

proceeding from

Nu, not shalt thou die by

dQ>


C

c:^

J 0 (?. — fl

(fip

ta

na

enielc

Ben mi nd

mes

the flame of the

poison.

Thou art

the Bennu Great

boi’n


^fiii

1

i

— c

1^

i®

AAAAAA

A

her tep

trd

em

Het-ser

«r em Annu

enteh


on the incense trees in the House of great in Annu. Thou art

the Prince


230


SORROWS OF ISIS


It I* V Ar

a dnhh nekken mit met

0 liveth the child, dieth the poison.


PTJ

ha senih

Verily shall be sound


^ --- i; s PTJ r;

Ileru &>i mnt - f Ast ha snib enti

Horus through his mother Isis. Verily shall be sound he who is


/h


l| 'VWIflA Q

A/VWW


hher

metes

neb mdtet

dn ia

en

beti

under the knife everyone likewise.

Shall not bread of

barley


71. «

-/-I 1 AWW\

0 1^****^ ^


AAAAAA

<r:>


A AA/VNAA ^

ra 'w


fer -f

met

hem-s dll

heriien hdu

heh

cn

drive out poison ?

It shall return
through

all the limbs

the flame of

6


/•yvwvA ^

p n

i ^

® 11

im


J 14 =


hetchet

ler - /

neb eni

hdn en

Ast

sep sen

hdchef

and drive out the fire from the members Isis.

Twice.


vidd't net llcru rehh rf-s rniid-t en

Come ’thou to Horus. Thou whose mouth come thou to

is wise


ili

IIV

in


Slh —

E<1

sa-t

d

dn

nctem

em

mer - s

md

thy son.

“Hail,”

say

the gods

in

her neighbourhood,

like


’8- n iT»>

entet tcheteb nes Tchart behd~nes

one whom has stung , the scorpion Tchart, whom hath pierced


SORROWS OF ISIS


229


r PTj ^ j;

mat lea snih Hern en mut-f Ast

tlie poison. Verily, healthy be Horns for his mother Isis.


> PTJ r; ^ t: ffi

ka snib enti Icher metes mdtet khet

Verily, healthy be he who is under the knife also. The fire


A/V/VAAA

A.'WSM

Ci C£


67. ^ jj“

dkhem~tii pet hetepet her tep re en Ast

is extinguished, heaven is content at the utterance of Isis,


1


neterl


{I


usert


it


dn-s-nd khet~s


the goddess. The lady (who) came, (she who) had shut her house,

on me


^ — V — dII^

meh-ues pa en tnh en ka en tah

she seized the house of the poor woman because the poor woman


68.


vwwv


1P:


I

er iin - na sa - s er nsert her men

had opened to me her door. Wherefore the lady was jn pain


I"'

nsert


9


‘ir’


□


in


I


69.


shenen em kerh ud tep - nes res jjGshu

and soiTOW during night one, she tasted her speech.* Was stung


0

1

sa-8


p h


an-8


kheUs


/VWW\ I


erifh asit en


TDZIDir

tem~s un-nd


her son, was closed her house in return for her not having opened
for her to me.


228


SORROWS OF ISIS


k it

nehej? er pet em tchef
tlie dawn saying,


em rtehet

from the sycamore.

Br 63. <=> ^ ^

tcher uJch

at the season o f evening.

/ r-w— I

AA/VWV ^

em seshen nr
and in sorrow greater


64. i . — :

em

(and 1 am) as


l«=Ti)

nek (?)
a man


lid-mer mht smen per


“ Ra-mer

, the Egg of the Goose cometh

forth


8

X AAy‘^v>A •n/)

X ^ 2Ji

mdJeu


melet-s

hentu

A protection

(are) her words

spoken

iti

AaA^AA

rr. T


tcJiet-d

en

ten tu-d cm

ud

I speak

to

you. I am in

loneliness

AAAAAA

AAA/>/NA

1 1 1

k —


eii

nahi

em-kket

sept

than (that of) throughout
the people

the nomes,


AAWW

.

qemn

shet

fjem

ennu

feeble who hath to seek out

and to look


ceased


er ^ shepset
upon women


r . —

em

in


crz3 1 —

I I <vww\

pan-sen
their houses.


9-

AAWSA

krd-ten
Your face[s]


. m

em kher
downwards.


^ — D *5^ <=> 65. <=> If^ 1 y © J 2

her td uat er pelm ei' dmemi em Khebet

to make a way to the swamps, to the hidden in Khebet.”

places

If #> V Ar f ? V

d dulch nekhen mit met dvkh lid jQ! mit

0 liveth the boy, dieth ^ the poison ; liveth Ra, dieth


SORROWS OF ISIS


227


1


o

netert


u

I

heJca


neht heJca dri heka khu

the "oddess, lady of words of worker with words of mighty

power, power,

^jji

tchet kheru setem-nd re Wfb peshu khert er kher

in utterance of Hearken mouth (which) biteth, fall downwards.


speech.

to me.

every


^ /wvw\


-^O-A

© 1 c

— di^

met en

Mestet

tin

sekhe.Het

met

en Meetetef

Poison of

Mestet,

not

advance,

poison

of Mestetef


tsa<0«^

J\ ^


AAAA/VA


— fu. a

/WWW ^ ^

dll

ihciiet

met

P/U

Pefet

Thetet

dn dqet

not

rise up.

Poison

of

Petet

and Thetet

not enter.

60.

-csc>-


AAWW

OOC<

□

^ AAAWW


Matet

liiher kher

TO

en

pehes

tchrt en


Maatet

fall doAvn.

Chapter of

stinging (which) spake


0 o

U —


iV


in

Ast

netert

urt


heka

Ichent neteru


Isis, the goddess, the great one of words of power, head of the gods.


2™ V j

61.^

.

c=> 4^


=

ertdt-nes Seh

khu - f

er khesef

met

em

Had given to her Seb

his powers

to repulse

poison

from

n A


f f Ar


sekheui-s khceef

JJiet

hem

hat

met

em

her form (?), ‘repulsing.

turning

away,

driving

buck.

away ;

back.

poison

at


226


soimows OF ISIS


I


her~8 er semilch slm cm bet - f

for her sake, (I wished) to (him that was) without I cried out
revive fault.


naa-a


/VNiVWV

nes her


m


fl:A ^ ®

maa nd sep sen mak ret-d Icher dnkh

to her, Come to me, twice. A charm is my word having life.

nuk satet rekht em nuts ter hetliet

I am a daughter known in her city, who driveth away evil

- hiri - T ^

eni iep-res sha-uud df/-d er rekh nuk

by her utterance. Taught me my father to know. I am


58.1^ J j)“ ?

satet-f mer hhat~f uah en Ast dduis her

the daughter beloved of his body. Laid Isis her hands upon


Pf


Z3


«=xbf

met


nckhen er sednich entet em ka dhet

the ckild to vivify that of which had closed the throat. 0 poison


Tefen mddt per her


/WSAAA


I


I S AVWNAA **^^'*^ y\ ^ /VVWV^
ta an shaset an dqet

of Tefen, come, appear on the earth, not advance, not enter in.


met


1


I s
ta


59. O d'


nuk


liefeut mddt per her

0 poison of Befent, come, appear on the earth. I am Isis


SORROWS OF ISIS


225


- TP “-[P]^

Uth nha-s oq-tu er pas sen-en

a poor woman her door, (I) entered into her house. Cunningly


A/VWV\

Tefen


A Ci.


“ i i Trnfi r

daiiL


Tefen entered under the leaves


AA^/WV


en

of


sba tchefeb^nes

the door, smote she


1

1 P:

0

nrzi

£1^ tO

Sia

iisert

hket

pertn

the son

of the noble

fire

broke out


lady,


T


cru

I


em pa
in the house


usert

of the noble
lady.


AAAAAA

-JU. AA/WV\

Avyvw

an un rnu

not was water


^k-^Ep -- - m

dm er dlchems an pet hi

there to quench it, not did heaven let fall


/WWW yyv

AWWW " I

AVWW 1

T 1P:

^JU.

^fs firr;

mii^s cm

pa Hsert

dll

irdt dm

its rain in

the house of the lady, not being it the season thereof.


?p


as pu

tem-s un-nd

db-s

dnt er

And behold, she who had not

her heart

(was) sad


opened to me.


(j) ^ ^ ^ ^ ^

SP

T flk-i

dn rehh

dnhh-f serer-nes

lints

em dmem


not knowing if he lived. She went round her city with lamentation,

through

jp ^ §

an un i en Tcherus dh-d dnt an sher
not came [any] at her call. My heart was sad about the child

II — Q


224


SORROWS OF ISIS


* AAA/VSA

I I I I


Ih ^


sa er netchcs


hrd-then era kher her~d uat


of a moa of low estate, “ Let your bent do'wn on the way.”

faces be


I X e


^ 53.


Ill 1


dri sem heh-nud er peh n (/tic)

The leader of the brought me to the swamps
company


Pasui
of Pasui,


T/tebi


the city of the two Sandal- at the beg inning of the Papyrus


w Jr
peh-iK.


goddesses


<=3 cm


Swamps.


sper-nd


I 1 o /a vll I

m Icetut


Having andved at Teb I came forth to the houses of the Avomen


liui an teka - mid sheps cm ua

of the governor. Had seen me the chief woman on the march,


ZS I

teka - nud


^ 54 .


an^nes


aain-,^


hrr^d


rnm-s


lier-dh en


she closed her doors upon me, she was angry in her heart at


o — H— <=> ^ n <n> -1,

^ ^ A Sll I I I I n A^/VWV

etdet er Jien-d ncteh-sen re her-H crtd-sen

• • •

those Avho were with me. They decreed about it (and) they placed


«==iD M /ww .“aap

l III D® I ^ a TUimir n

meftirsen eu sep her tep set en Tefen un^nd

their poison all at one time on the tail of Tefen. Opened to


SORROW'S OF ISIS


223


□ ia a


S


ic|m Q

khep tat hetep-f

her

nest

W - f

netchet-nef

and he shall be
made to rest

upon

the throne

of his father,

he will obtain


dat


T

f^q


faui


<=> © I I
per-hnd her


a r o

=>10

trdt en


r-g-i '=5==’
■masher


the dignity of prince of the two I came forth at the season of

lands.”

matet vii. Mert hdt-d mad~sen

befoi’e me, they continued


evening, and came seven scorpions
forth


S -

nd d


1 - ^

Tefe7i lirfen


ha-d


® II


r“

Mestet


sap sen

A\dth me at Tefen and Befen were behind me, twice, Mestet and
mv side.


lIsP'-

Mestetef khar mut-d Petet Thetat Maatef

Mestetef were near me, and Petet, and Thetet, and Maatet


*?F*
^ I


V±M


52. ®


her tcheser

-nd xiat

hen-d

en

sen xir sep sen

showed to me the

way.

I cried out

to

them loudly, loudly.


k

fw ™


met-d

sekhep

em

dnkhxii-sen

em

rekh setem

my word

entered

into

their ears,

as in

(those of) a obedience


Wiseman;


Jr ciSs Jl <=>

ushet tesher em sa sa

is praiseworthy, disobedience (is) as the mark of the son


( 222 )


CHAin’ER XIV

THE SORROWS OF ISIS'


AAA^(/>A 1% /— \

^ SerzD

AAWNA Q

nuk Ast per-kud

am

at

ertd-nud

I am Isis. I came forth

from

the house

placed me


ilT 41


send-d Set. er-s ds

tehet-nd Telmti

• m

ur

my brother Set in it. Behold,

said to me Thoth,

the great one.

Tt J - - i

1 H


T i;

her lep Madt eni pet

fa

viddt

eri Ast

chief of Maat in heaven and earth,

“ Come,

thou Isis,


To f ^

netert nefer Idler pu setem mhh ud se’itis
goddess, good (it is) to possess obedience ; life (is to the) one (who is)


1


led

© 50. %

AWWV il

Id

seteka

ert

khcr sa

nelclien

(by) another.

Hide

thyself

with the son

child.


AAtAAA


' iu - f

enen

hdu-f

nit

pehpeh-f ueh

will happen

these things.

his limbs

(will) giw.

he will grow


strong wholly.


' See Qoleniecbcff, Die MeiternieJtatelef Leipzig, 1877, pi. 3, 1. 48, ff.


ISIS AND THE VIRGIN MARY


221


Egypt were due mainly to the fact that the new religion, which
was preached there by Saint Mark and his immediate followers, in
all its essentials so closely resembled that which was the outcome
of the worehip of Osiris, Isis, and Horus that popular opposition was
entirely disarmed. In certain places in the south of Egypt, e.g.,
Philae, the worship of Osiris and Isis maintained its own until the
beginning of the fifth century of our era, though this was in reality
due to the support which it received from the Nubians, but,
speaking generjilly, at this period in all other parts of Egypt Mary
the Virgin and Christ had taken the places of Isis and Horus, and the
“ God-mother,” or “ mother of the god,” , was no longer Isis,

but Mary whom the Monophysites styled Ocotoko?.


SORROWS OF ISIS


233


em 8eh entek Ueru an


Sf'Khs


proceeding from Seb. Thou art Horus, not shall have the

mastery


c ©f
vneitt


em hau-h


entek


neter tchesert


the poison in thy limbs. Thou art the son of a god holy


em Seb ya entet kher


mcilet


proceeding from Seb. (With him) under the knife likewise (is it).

that is


<\\'n


an IV.


1 “,'^

?)>.se7/ e7ti sa eti hdu-k


The four holy goddesses protect thy limbs.


)iuk Aet duar~th em fclia-s baka-tk em Mem
I am Isis, who conceived her male and was with Horus.


ca ^ /WWW

1 ^ 1 1


child,

M

heavy

0 n


/WWW

netert mcs-nd

IJeru

sa

Asdr

em khen

sesli

en

A goddess I bore

Horus,

son

of Osiris,

within

a nesf

of


hdd-nd


I

her-n


^ 169 .


w nep sen her


maa-na


papyrus I rejoiced over it greatly, twice, because I saw (in him)
phuits.


T ^ mi \ 1

usheh her dt-f dmen~d su sefek-d su

one who would answer for his father. I ‘hid him, I concealed him


234


SORROWS OF ISIS


'a ^ Ilk®

kher sent netep-f shema-d dm tud

having fear of his being I went to the city Am, (the people) saluted
bitten.

^^ 77 , Til ^

em sent dri .... ursh~d her heh nekhen

■ • • •

according to custom. I spent the time in seeking for the boy


^ .4E>- di


A. ^

<=>

0

k

AAAAAA

her dri kher

-/

hem net

er

seiche n

Heru

(jem-nd

to make his food.

I returned

to

embrace

Horus,

I found

It ^


J 170.

AAAAAA


su Htru


nefer


en nuh

nekhen

silk

him, Horus,

the beautiful one


of gold,

the boy.

the child,

a


A^TA/VA AAAAAA AAAAAA

^ AAAAAA

AAAAAA


T

AAAAAA ^

AAAAAA

AftA/VNA 1

dfei -f


netef-nef


tain

em

mu nu


he was nothing. He had bedewed the ground with the water of


T


/wvw

I

netct


0

1


maat-f em nefet nu septi-f tchet-f
his eye, and with the foam of his lips ; his body


urt

was motionless.


1


l~W-l


ca <2 I


0

1


WWV’

i


df>~f betesh dn mctu nu hdu-f uiu-nd

his heart still, not moved the muscles of his body. I sent forth


^rr, i

tda her dmu ateh rer-sen nd

« • • •

a cry The dwellers in the swamp they came round me


SORROWS OF ISIS 235


^ 0 178.

1


/VWAAA

t III

her d

iu

nd

tahu em

pan-sen

at once,

came

to me

the fenmen from their houses,

m □ /WWW

AWW

179.

II —

(irr;

nehep - sen

net

her

kheru~d akeb - s&n

dm

they drew nigh to me at

my call, they wept.

even they.

1 It!


7777^ m

^ Cl

180. ^1. ^ J P c=

1

her urn


•men-d

dn un s em

re -f

at the greatness of my misery,

There was none who
opened

his mouth


AVWV\

? 181.^ ® ^

■ @

dm cr sa

neb

dvi^fien

her dun sep sen dn

un rehh

thei'e, man

every j

among them grieved greatly. There was none

knowing

<=>

H

^ AAAAAA M

^ sH ^ ^


dm er

sednkh

iu-nd set

relcht


there to make to live (Horus). Came to me aAvoman well known


em nut-H erpel


£3


kheni


iai~s iu-s


in her city, a lady at the head of her district. She c'ame

nd er se~kcr dnkh nieh dh-n dteni her khet - s

m • •

to me to restore life, her heart was filled with her affairs

f V ^ T

em sent sejt sen sa llerit em hetesh

according to wont. Twice. The son Horns (was) in inactivity.


236


SORROWS OF ISIS


®

II


o


1’^“ ■=* ““ — i 1

sep sen iieter mut nehhen baq er tu en sen - f

Twice. The son of the mother safe from the evil of his brother,
of the god was

!»»• He 77! T :St

ha dmen-tu an dq em Ichefli

The plants were hidden, not could enter there an enemy


ot


Q

Q

n


er-es

heica


en Tern

tef


neteri

ft

into them.

The word of power

of Tern

father

of the g

ods,

/vvwv\

186.

^ \\

£=. f==i


‘<3>~

Q AAAAAA

1 ® Ck

•JU.

A A

enti

em pet

em

ciri

dnkhct

dn

dq

who is

in heaven.

was as the maker

of life,

not

entered

P" <=*

1 cniD


□

AA/WV\

/VW^A

187.

® j

If

Set er

uu

■pen

dn rer-uef


Kheh

Set into

region

this,

not could he g<

0 about


Kheb.


1 <=.

ivrcn


AAAA^^ '

SP


Hern


hag


er


tu


en send-f


an lekhm-s


Hopis was smitten by the wickedness of his brother. Not had she

hidden

-{}- j ii u®

dmu shem - / heh sep imi enen

those who were in his service many time[s] a day. These (said)


0

1

hni


I


f ^ P T

her-f dnkh Hem en mut~f s em un-ere/

concerning “ Shall Horus for his mother?” they found where he
him, live. - was,


SORROWS OF ISIS


237


^ ^

tchart her tchetem - f

and a Scorpion stung him,


i


i-Hd en Aftt
Placed Isis


£S

1

her nose


cm

in


0 o 1

dun-db

and the slayer
of the heart


190.


her khmi - f
hath stabbed him.


re-’f

his mouth


^ <=>

I €>

her relch
to know


r


<=* T I I •

net dvu
if had breath


191. O

crz]


V

a X


vm Ichen en nheta - f dp - s

he who was in his cofHn. She opened


^ O ^

Men nu dndd

the wound of the heir


m Tr OC 'kPTo

netert qem-nea hher met seJehen-s asta

divine, she found it possessing poison. She embraced him hurriedly

her prrper kher -f md re mu Jehad her tchd
and leaped about with him like a fish laid upon a fire


pe>

s'//.

Hern

Hn

pesJi sa-Jc

peali

(saying,) Stung is Horus,


stung is thy son.

Stung is

•


■SJi

AAAAAA


'-VSWA P ^

lleru

da

en

d/ll

neb


. . en Shu

Horus,

heir

of

heir.

lord

of the [pillare ?] of Shu.


195.


A il

— ■f'l


'pesh


Hern

hun

•

en AtJtet

nekhen em

Stung is

Horus,

the child

of the papyrus

the child in


swamp,


238


SORROWS OF ISIS


Het-ser

I^Iet-ser.


196. ^ J n=^ 000^

pesh nekhen nefer en ntih nu

Stung is the child beautiful of gold. The child,


silk dtiit - f pesh Hern

the babe, he is nothing. Stung is Horns,


o ■

sa Un-nefrr
son of Un-nefer.


202 .


203.


iu eref Nebt-het her rem tdau-s rer

Then came Nephthys weeping, she cried, going about


PTI T 204. ® .. s

dateh Serq her petrd sep sen nimci trd

the swamp, and Serqet (who said). What, twice, what then is

^ jIo ^

er sa Hern Ast tua ert cr pet

to the child Horns, Isis ? pray thou therefore to heaven


kheper dhii qeti Rd dn nd udn,


so that may a stop to the sailors of Ra, not will travel the boat


come


/t/wWVA

1

1

^ 206. ^


an ltd f^r

. m

Hem her kes-f

utn

of Ra from

the son

Horns from where he is.

Sent forth


SORROWS OF ISIS


239


J o I P

Ast hheru-s er pet

Isis her cry to heaven,


-Ji-

sebehs


er uaa en

her prayer (was) to Boat of


n ® 207. £=

I AA/VWV I O

heh selchen dten em

m •

Millions of Stood still
years.


d(j-s


AMAAA AWVAA

an menmeri.-f


the disk at her coming, not moved he


1

jj ^

4


T 208. ^

1

her

dst-f

Tehuti

in dper

em peh - f

on

his seat.

Thoth

came provided

with his magic jJowei',


/'■ \

A/WSAA

O C

D /S. J ^

<=>i L\


kher utu dat en madlchern peter sep sen Ast

possessing command great of mad-lcheru. What, twice, Isis,


c


netert Jehut relili

goddess, mighty one, understanding (with)


I

■re - s

her mouth,


an

not


tn

evil


1


pCopCg ag


&

as

er sa

lleru

sa-f


uda

behold shall be to the son

Horus, his protection is from the boat

AVWWV

®|210.fiVsli

^ AAAAAA

1 0


1 1 AA/WW

S 0

cn

lid i-nd

mdn

cm

fept

dten

of

Ba. I have come to-day

•

in

the boat

of the disk


240


SORROWS OF ISIS


em dst - / eti sef kek

fi'oin its place of yesterday. When the night


® □

Icheper

cometh


S- - PT ^

seshep fer e.r senb Uent en mut - f

the light driveth (it) away to heal Horus for his mother


Ast sa nrh ent kher maten mdtet

Isis (and) person every who is under the knife likemse.


( 241 )


C'HAl’l'ER XIV

SET,|p SUTi4^;^5^,ANI) NEPEITHYS

S ET, the 2 't/^ of Plutarch, ami tlie god who was identified
with Typhon in late times, was, according to the Ilelio-
politan system of mythology, the son of Seh and Nut, the brother
of Osiris, Isis, and Nephthys, the husband of Nephthys, and the
father of Anubis ; the worsliip of the god is, however, very much
older than this system, and in primitive times the attributes of the
god Avere very different from those which are usually ascribed to
him in the late dynastic period. In the Pyramid Texts we find
Set assoeiated very closely Avith Horus, and he ahvays appears in
them in the character of a god Avho is a friend and helper of the
dead. It Avill be remembered that according to one myth the floor
of lieaven Avas made of a vast, rectangular plate of iron, the four
corners of Avhich I’ested upon four pillai’s Avhich served to mark the
cardinal points. At cei’tain places this iron plate aa'us thought to
be so near the tojDS of the mountains that th(j <leceased might easily
clamber on to it and so obtain admission into heaven, but at others
the distance betAveen it and the eai’th Avas so great that he needed
help to reach it. A legend current in early times asserted that
Osiris experienced some difficulty in getting on to the iron plate,
and that he only succeeded in doing so by means of a ladder with
which Ha provided him. Even tlAcn Osiris appears to have found
some difficulty in mounting the ladder, and he Avas finally helped
to ascend it by Heru-ur and Set, Avho were tAvin gods. Thus in
the text of Pepi I. (line 192), the deceased is made to say, “ Homage
“ to thee, O divine Ladder ! Homage to thee, 0 Ladder of Set !
“ Stand thou upright, 0 divine Ladder ! . Stand thou upright, 0
II — B


242


SET AND HORUS


“ Ladder of Set ! Stand thou upright, 0 Ladder of Horus, whereby
“Osiris came forth into heaven.” In the text of Unas (line
493) it is said, “Unas coraeth forth upon the Ladder which his
“ father Ra hath made for him, and Horus and Set take the hand
“ of Unas, and they lead him into the Tuat.” ^ On the other hand,
in another passage Ra and Horus are said to set up the Ladder for
Osh’is (line 579 ft*.), but ev’^en so when the dead king “ standeth up
“ he is Horus, and wlien he sitteth down he is Set.”

The association of Set with Horus in these find many other
passages well illustrates the antiquity of the cult of Set, and helps
us to underetand his attributes. Here we find him regarded as the
equal in every respect of Heru-ur, i.e., “ Horus the Elder,” who
was admittedly one of the oldest gods in EgyjJt, and it was
considered necessary for the welfare of the deceased that Set should
be propitiated, and his favour secured. From other passages,
however, it is clear that there existed opposition and hostility
between ^eru-ur and Set, and that the destruction of one god by
the other was only prevented by Thoth, who in his eapficity as
regulator of the strife which e.xisted between the two gods, was

called xVp-REHir, o** Ar-REiiui, ^

I, ^ opponent gods,” and

thus it is clear that even in the period of the Early Empire Set
Avas regai’ded both as the enemy of Heru-ur and as a god who
could be of service to the dead in the Underworld, and who if he
were not a friend to him would certainly be a foe. From the fact
that ^eru-ur and Set were thought to be ahvays in opposition avc
are justified in assuming that the attributes of the foi’mer god
Avere exactly contrary to those of the latter, and the assumiftion is
supported by the evidence of the hieroglyphic texts. Heru-ur, as
we have already seen, was the god of the sky by day, and Set was
the god of the sky by night ; this fact is proved by the figures


(5EI T

© ft !

©• .


H A -<2>-

aaaawa f\
A/WAAA (J

1 o

H /WWW 1 ^

1


2

[I —


SET AND HORUS


243


of the double god are found in mythological scenes whereon

the head of Heru-ur and the head of Set are seen upon one body.
The attributes of Heru-ur changed somewhat in eai'ly dynastic
times, but they were always the opposite of those of Set, whether
we regard the two gods as personifications of two powers of nature,
i.e., Light and Darkness, Day and Night, or as Kosrnos and Chaos,
or as Life and Death, or as Good and Evil.

The signification of the name of Set is not easy to determine.
Heru, or Horus, certainly means “he Avho is above,” and by analogy
the name Set ought to mean something like “ he who is below ; ”
and in proof of this Dr. Brugsch calls attention^ to the well-
known Coptic words, ^pA.l “above,” and eCHT “below.” The

hieroglyphic form of the name Set, |1o, or ^ , has for its
determinative cither a stone, (P > or the figure of an animal,

, or p ; the former of these indicates

that the god was the personification of the stony or desert land and
the I'egions of death, but the signification of the latter is not so
easy to understand because the animal has not yet been identified.
The pictures of the animal which was supposed to be the incarnation
of Set represent it with a heatl something like that of a camel,
with curious, pricked ears, and a straight tail, bifurcated at the
end. In the absence of any facts on the subject we must assume
that the animal which was the symbol of Set was one that prowled
about by night in the deserts and in waste places of the towns and
cities, and that his disposition was hostile to man, and wicked
generally, and that owing to his evil reputation he was hunted and
slain with such diligence that he became extinct in comparatively
early times.

The region in which the Set animal lived appears to have
been situated in the South, and the god Set became, in consequence,
the god of the South, just as Heru-ur became the god of the
Noi’th, and as such he assisted at the coronation ceremonies of
kings. Thus a relief ’* at Thebes represents Horus and Set standing
one on each side of Seti 1., and each god is pouring out a libation


^ Beliijwn, p. 702.


5* JLanzoiie, Bizionario, pi. 375.


244 '


SET AND HORUS


of “ life ” over the head of the king ; and in another scene ^ Horns
and Set are represented in the act of placing the double crown of
the South and the North upon the head of Raineses II. Horus
says to the king, “ I will give thee a life like unto that of Ra, and
y cal’s even as the years of Tem,” and Set says, “I stablish the

“ crown upon thy head even like the Disk head of]

“ Amen Ra, and I will give thee all life, and strength, and health ; ”
in his character of giver of life each god holds in his hand the
notched palm branch, symbol of “years,” which rests upon a
frog, and Q, the emblem of the Sun’s path in the heavens
and of eternity. In yet another scene “ we find Set teaching
Thothmes III. the use of the bow in connexion with the emblem of
the goddess Neith, whilst Horus instructs him how to wield some
weapon, which appears to be a staff. According to Dr. Brugsch,®
Set was the god of the downward motion of the sun in the lower
hemisphere, in a southerly direction, and for this reason he ivas tlie
source of the destructive heat of summer ; and since the days
began to diminish after the summer solstice, it was declared that
he" stole the light from Horus or Ra, and he w.as held to be the
cause of all the evil, both physical and moral, which resulted
therefrom. The light which Thoth brought with the new moon
was withdrawn by Set as soon as it was possible for him to obtain
power over that luminary, and he was, naturally, thought to be the
cause of clouds, mist, rain, thunder and lightning, hurricanes and
storms, earthquakes and eclipses, and in short of every thing which
tended to reverse the ordinary course of nature and of law and
order. From a moral point of view he was the personification of
sin and evil.

The mythological and religious texts of all periods contain
many allusions to the fight which Set waged against Honis, and
more than one version of the narrative is known. In the first and
simplest form the story merely records the natural opposition of
Day to Night, or Night to Day, and the two Combatant gods were
Ileru-ur, or Horus the Elder, and Set. In its second form the
two Combatant gods are Ra and Set, and the chief object of the

• Lanzoiic, Dizhmario, pT. 374., * tbuL, pi. 376. * Relitjion, p. 703.


SET AND HORUS


•245


latter is to prevent Ra from appearing in the East daily. The
form which Set assumed on these occasions was that of a monster
serpent, and he took with him as helpers a large number of
small serpents and noxious creatures of various kinds. The name

of the serpent was Apep, or Aiiapef, ^

which is presei-ved in Coptic under the form A.n(jU^, but he was also
called Rkuek, <=> since he was identified Avith a long

series of serpent monsters he had as many names as Ka. The
weapons Avith Avhich Apep fought Avere cloud, mist, rain, darkness,
etc., and liii, his opponent, W'as armed Avith the burning and
destroying heat of the sun, and the darts and spears of light. The
result of the fight Avas ahvays the same ; Apep Avas shriA'elled and
burnt up by Rfi, but he Avas able to renew himself daily, and
at the end of each night he collected his fiends, and Avaged Avar
against Ra with unabated vigom\ In the third form of the story
the Combatant gods ai’e Osiris and Set, and avo have already seen
hoAv Set sleAv his brother and persecuted his AvidoAv and child, and
how he escaped punislinient because Osiris had, at the time of his
death, none to avenge his cause. In the fourth form of the story
the Combatant gods are Horus, the son of Osiris and Isis, and Set,
and the a\'’o\ved intention of Horus is to slay him that slew his
father Osiris.

The tAvo gods fought in the forms of men, and afterAvards in
the forms of beare, and Horus Avould certainly have killed Set,
Avhom he luul fettered, liad not Isis taken pity upon her bi-other
and loosed his bonds aud set him free. The fight betAveen Horus,
son of Osiris and Isis, and Set, had a very important bearing on
the destinies of the dead, for to it Avas attached the moral idea of
the victory of Good over Evil, and the deceased was believed to
conquer Set even as Osiris had done. Thus in the .liooh of the Dead
(ix. 3), he says, “ I have come, I have seen my divine father Osiris.
“ I have stabbed the heart of Suti ” (i.e.. Set) ; and from Chapter
xviii.H 1 ff., Ave may see that although the fiends of Set changed
themselves into Avild beasts on the night of the breaking and
turning up of the earth in Tattu, Osii'is, by the help of Thoth,
slcAv them, and mixed their blood Avith the sods. In Chapter


246


SET-TYPHON


xxiii. 2, we find the deceased praying that Thoth will come to him,
and will by means of his words of power loose the bandages where-
with Set has fettered his mouth ; and in Chapter xxxix. 15, we find
him ileclaring that he is Set who “ letteth loose the storm-clouds
“ and the thunder in the horizon of heaven, even as doth tlie god

Elsewhere (xl. 1 if.) Apep is
, and Am-aau, — “ ^ ^ ^ »


“ Netcheb-ab-f, J ^
called both Hai, [Xl


i.e., the “ Eater of the Ass,” and he is declared to be a being
abominable both to Osiris and to the god ^Itias, or

^ ® ^ P ^ referred to here is, of course, Ra ; the

Ass was regarded in one aspect as a solar animal because of his
great virility. On the other hand, certain passages prove tliat
even in the XVIIlth Dynasty Set was regarded as a god who was
friendly towards the deceased, for we read (xvii. 131), “Tern hatli
“ built thy house, Shu and Tefiaut have founded tliy liubitation; lo !
“ drugs are brought, and Homs purificth and Set strengthenetli,
“ and Set purifieth and llorus strengthencth.” In the Chapter of
the deification of members, the backbone of the deceased is identifie<l
with the backbone of Set (xlii. 12), and elsewhere the deceased
says (l.B 2) “ Suti and the company of the gods have joined together
“ my neck and my back strongly, and they are even as they were
“ in the time that is past ; may nothing happen to break them
“ apart.” But in Chapter Ixxxvi. G, the deceased says, “ Set, son
of Nut, [lieth] under the fetters which he had made for me ; ”
and elsew'here (cviii. 8), he is said “ to depart, having the harpoon
“ of iron in him,” and to have thrown up everything which he had
eaten and to have been put in a place of restraint.

A statement in Plutarch’s Be hide et Osiridf' (§ (J2), informs
us that Typlion was called Seth, and Bebo, and Smy, “ all of them
“ words of one common import, and expressing certain violent and
“ foreible restraint and withholding, as likewise contrariety and
“ subversion ; we are, moreover, informed by Manetho that the
“ load-stone is by the Egyptians called the ‘ bone of Homs,’ as
“ iron is, the ‘ bone of Typho.’ ” This information is of con-
siderable interest, for it makes the identity of Set and


SET AND BABA


247


Typhon^ certain, and it is, moreover, supported by the evidence of
the inscriptions. The name Seth is, of course, Set, ^ ; Bebo is

the Egyptian Baba, and Smy «

Smai, the well-known Egyptian name for Set as the Arch-Fiend.

The associates of Set were called Smaiu, (|(| I , and the

determinative s — o, shows that the idea of “ violence ” was implied
in the name. That iron was connected with Set or Typhon
is quite clear from the passage 'quoted by Dr. Brugsch ® in which
Thoth is said to have obtained from Set the knife with which he
cut up the bull.

It has been said above that the serpent and the Set animal
were the common symbols of Set, but instances are known in
which he is represented in the form of a man, wearing a board and
a tail, and holding the usual symbols of divinity. In the example
figured by Lanzone*the god is called “mighty-one of two- fold

strength,” <-=■-=- t—o, and is accompanied by Nephthys, who

wears upon her head a pair of horns and a disk. Now, as Set was
the personification of the powers of darkness, and of evil, an^l of
the forccjs of the waters which wei'e supposed to resist light and
order, a number of beasts which dwelt in the waters, or at least
partly on land and partly in the water, were regai’ded as symbols
of him and as beings wherein he took up his habitation. Among

these were the serpent i^pep, the fabulous beast, Akukkh, 0 ©
which was a species of antelope witli a bird’s head surmounted by
tliree uraei, and a pair of wings, the hippoi^otaraus, the croc»dile,
the pig, the turtle, the ass, etc. These animals were, however, not
the only ones which were regarded as types of Set, for as Dr.
Brugsch has rightly observed, every creature v/hich was snared or
caught in the waters or hunted in the desert, was treated as an
incarnation of Set ; and animals with red, or i*cddish-brown hair
or skins, and even red-haired men were supposed to bo especially

* TawkIn, 0^1 or the Arabic word for “ storm, deluge, inundation,

whirlwind,” etc., appears to be derived from the name Tyjihon.

® Selujton, p. 707. ® Dizionarh, pi. 377.


248


SET-ANIMALS


under the influence of Set. On the other hand, the animals which
were used by man in the chase, i.e., dogs, cheetas, etc., and certain
other animals, e.g., lions, cats, etc., were held to be sacred to the
gods, and according to Plutarch hide, § 72), “ the gods,
“ through a dread of Typho, metamorphosed themselves into these
“ animals, concealing themselves as it were from his purpose in
“ the botlies of ibises, dogs and hawks.” The sacrifice of certain
animals associated with Set played a prominent pai’t in the ritual
of the Egyptian religion, and at the seasons of the year Avhen Set’s
influence Avas supposed to be the greatest earnest attempts Avere
regularly made to propitiate him by means of ofterings.

Thus in order to driA-^e aAvay Set from attacking the full moon
ol‘ the month Paclions an antelope Avas sacrificed, and a black pig
Avas hacked in pieces upon an altar made of sand, Avhich Avas built
on the bank of the river. On the twenty-sixth day of the month
Choiak, which Avas the time of the Aviuter solstice, an ass Avas slain,
and a model of the serpent-fiend Avas hcAvn in pieces. On the first
day of Mesore, Avhich Avas the day of the great festival of ^eru
Behutet, large numbei’s of birds and fish Avere caught, and those
Avhicli Avere considered to be of a Typhonic character Avere stamped
upon Avith the feet, and those AAdio <lid this cried out, “ Ye shall lio
“ cut in pieces, and your members shall be hacked asunder, and each
“ of you shall consume the other ; thus doth lla triumph over all Ids
“ enemies, and thus doth Heru-Behutet, the great god, the lord of
heaven, triumph over all his enemies.” On such occasions, Ave learn
from Jflutarch {I)e hide, § 63), sistra^ Avere shaken in the temples,
“ for, say they, the sound of these Sistra averts and dri\’es aAvay
“ Typho ; meaning hereby, that as corruption clogs and puts a

^ Tlie sistrum is iliiis dfiS(Tibc?d l)y Plafcarch : — “ Now t.lie outor surbioe of tins
“ instrument is of a convex tigiire, as within its circumference are contained those
“ four chords or bars, which make sucli a rattling when they are shaken ’— nor is
“ tliis without its moaning; for that part of the universe wliich is subject to
“ generation and corruption is coiitaine«l witiiiii the sphere of the iiKxm ; and
“ whatever motions or changes may hap[)eu therein, they ai’e all etfected by the
“ diJTerent combinations of the four elementary bodies, tire, earth, water, and air.
“ Moreover, upon the upper part of the (Convex Hui'face of the sistrum is carved the
“ edigies of a Cat witli a liiniian visage, a.s on the lower edge of it, under those
“ moving choitls, is engraved on the one side tlio face of Isis, and on the othex* that
‘‘ of Nephthys,’* etc.


SET AND HORUS POURING OUT LIFE OVER SETl


KINGDOM OF SET


249


“ stop to the regular course of nature, so generation, by the means
“ of motion, loosens it again, and restores it to its former vigour.”

The kingdom of Set was supposed to be placed in the northern
sky, and his abode Avas one of the stars which formed the constella-
tion of Khepesh, ® or the “Thigh,” Avhich has been

identified Avith the Great Bear, and it Avas from this region that he
niade use of his baleful influence to tliAvaii; the beneficent designs
of Osiris, AA'hose abode Avas Sah or Orion, and of Isis, Avhose home
Avsis Sept, or Sotliis. A. little consideration Avill shoAv that the
northern sky Avas the natural domain of Set, for vieAved from the
standpoint of an Egyptian in Upper Egypt the north Avas rightly
considered to be the place of darkness, cold, mist, and rain, each of
Avhich Avas an attribute of Set ; and Ave may note in passing that
the HebreAvs called the region of darkness, or the Avinter hemi-
sphere, Sfei’iioN, a name Avhich


appears to be connected beyond
a doubt A\dth SAriiox, “North.”
The chief ojApoiient of Set Avas
the hippopotamus goddess Rkukt,

^ , AA'ho Avas believed to keep


this poAver of darkness securely ,,,, , ,, ,, , „

J llu5 Bi'VL'U stars oi the Grunt Dear.

fettered by a chain ; this goddess

is usually I’cpreseuted AAuth the arms and hands of a Avoraan Avhicli
are attached to the body of a hippopotamus, and in each she holds

a knife. Her temple avjis called Het-Khaat, Q n • The

duty of the goddess Avas to keep in restraint the evil influence of
Set and to make clear a Avay in the sky for the birth of Heuu-sma-
TAUi, Avhom Dr. Brugseh identified Avitli the spring sun ; the texts,
hoAvevor, make it clear that Beret Avas nothing but a form of Isis.

Fi'om a passage in the Hook of the Dead (xvii. 89) avc learn
that Set Avas accompanied by the four childi'en of Homs, ^festha,
Hapi, '.ruamutef, and Qebhsennuf, Avho Averc said to be “behind
the Thigh in the northern sky,” and Avere believed to take part in
curbing the evil deeds of Set. They may be identified Avith the
four Af gods, ^ nil , “ Avho are the four gods of the Followers


•250


SET, NUBTI, SUTEKH


“ wlio do battle against the evil of Set (csn , who is a mighty
“ warrior,” and it was»their duty to be with the sailors of the Boat of
Ka, that is to say, with the Akhemu-skku, I| ^ ® ^ j ,

of the North, and with the four stars of the Meskhbti,
or Great Bear. In the text from which these


details are quoted it is said definitely that the “ Meskheti is tlie
Thigh of Set,” ^ ^

times it is tolerably certain that tl^e worship of Set was wide-
spread, and his cult seems to have floui’ished until the period which
lies between the Xllth and the XVIIIth Dynasties; but about
u.c. 1700 a change came over his fortunes, and the Egyptians began
to show the greatest detestation for him. He had, of course,
always been connected Avith evil, but it appears that the popularity
of his cult suffered greatly at this period because he Avas associated
Avith the occupation of Northern Egypt by the Hyksos, avIio
identified him Avith certain Semitic, Syrian gods. At Kom Ombo
and in the south of Egypt a common name of Set Avas Nubti,

^ Jv or Set-Nubti, Jj^®> ^ such he is

usuallj^ represented with one body and tAvo heads, one being that
of a haAvk, and the other that of the remarkable animal Avhich Avas
the symbol of the god.® In the North and South of Egypt Set Avas

called both Nuivn and Sutekii, or

there is no doubt Avhatsoever that he was cndoAved by the j)eo])les
in the Delta Avith all the attributes of the Semitic god Baal,
whose name appears in Egyptian under the form Bar, or

Brau, J ^ "Jy .

That the name of Bar was common in Egypt, at all events
among settlers from Syria, is proA'ed by its occurrence in proper


names, e.g., Bari-Menthu, Bari-Rumau,

J| ^ ~ ^ the last being the equivalent of the Semitic

name Ba‘al liOim, In Middle Egypt the centre of the


1 Brugscli, Thesaurtis, p. 122 ; lielvjion^ p. 712.

- See Lauzone, op. cit,, pi. 378.

See Muller, Asien mid liuropa^ p, 309; RemeiU tom. xii. 17.


FIGURES OF SET


251


worship of Set was at Sept-Mert-et, aaa ^ , which is

commonly known as Oxyrhynchus,^ and other prominent places of
his worship Avere one of the Oases, ^ , and Sennu, I ^ @ ?

and Unnu, ^“9, Hermopolis. In the Delta the centre of his

worship Avas the famous city Het-uart, or Avaris, Avhere the
Hyksos king Apepa made him to be the greatest of all tlic gods of
his dominions, and at one time Set Avas to all intents and purposes
the national god of the Delta. ^

In the narratiA'es of their prowess in battle which kings caused
to be inscribed on stelae and on the Avails of their temples, they
delighted to have it stated that they Avere as terrible as Btir in the
attacks which they made upon their foes. Under the XVIIItli
Dynasty Ave hear little of Set, for Amen, the god of the Upper
Country, liad the pre-eminence, but the cult of Set appeal’s to
have been revived under the XIXth Dynasty, for the second king
thereof called himself Seti, after the name of the god, and this king
caused bas-reliefs to be set up in his temples Avhereiii Set is repre-
sented in the act of performing the coronation ceremonies. Under
tins Dynasty Ave have another king culled after the name ,of the
god, i.e., Seti II., Menephthah, but after that period the figure
of Set appears in no cartouche, and his evil reputation increased.
To the XXth Dynasty probably belongs the very interesting
bronze figui’e of Set in the British Museum (Xo. 18,191), Avhich
Avas Avoru as a pendant, and Avas originally plated Avith gold ; the
god stands upright and Avears the double croAvn of the South and
the Xorth and a uraeus. When found the figure Avas bent double,
a position Avhich it was made to take by violence, probably by
someone Avho detested the god, but the body h.as been straightened
out and it is now possible to examine the head of the Set animal,
Avhich in this specimen is finely shaped. Another interesting
figure of Set is No. 22,897, Avhich is of good Avorkmanship ; this,
like the preceding, Avas also gilded and Avorn as a pendant.
Belonging to a much later period Ave have the small Avooden
figure of the Set animal (No. 30,460), and the upper part of a


1 Urugsch, Diet. Gvog.^ p. 275.


•252 SET AND THE ASS

two-headed bronze figure of Amen-Heru-pa-khart (No. 16,228).
The former stands on a pedestal on which is a sepulchral inscrip-
tion, addressed to Set, “the groat god, lord of heaven,” who is
asked to give “life, strength, and health” to him that had it made;
and the latter represents Amen under the form of a ram-headed
man, who weai*s on his head the plumes of Shu, the disk of Ha,
and a uraeus, and the head of Set, with characteristic ears. The
above four figures are when taken together of great interest, and,
as they all have been acquired by the Trustees of the British
Museum since Signor Lanzono issued the last part of his Dizumariu^
they foi'm a valuable addition to the examples registered by
him in it.

The ideas which were held by the Egyptians about Set in the
late times are well illustrated by the following extract from
Plutarch {])e Isldet § 30), who says that it is evident from many of
their rites and ceremonies “ that they hold him in the greatest
“contempt, and do all they can to vilify and afiront him. Hence
“their ignominious treatment of those persons, whom from the
“ redness of their complexions they imagine to bear a resemblance
“ to him ; and hence likewise is derived the custom of the Coptites
“ of throwing an Ass down a precipice ; because it is usually of
“this colour. Nay, the inhabitants of Busiris ancl Lycopolis
“ carry their detestation of this sinimal so far, as never to make any
“ use of trumpets, because of the similitude between their sound
“ and the braying of the ass. In a word, this animal is in general
“ regarded by them as unclean and impure, merely on account of
“ the resemblance which they conceive it bears to Typho ; and in
“ conseejuence of this notion, those cakes which they offer with
“ their sacrifices during the last two months Paiini and Phaophi,
“have the impression of an Ass bound stamped upon them. For
“ the same re.ason likewise, when they sacrifice to the Sun, they
“strictly enjoyn all those who approach to worship the God,
“ neither to wear any gold about them, nor to give provender to
“any ass. It is moreover evident, say they, that even the
“ Pythagoreans looked upon Typho to have been of the rank or
“ order of Demons, as, according to them, ‘ ho was produced in the
“even number fifty-six.’ For as the power of the Triangle is


SET AND THE ASS


253


“expressive of the nature of Pluto, Bacchus, and Mars, the
“ properties of the Square of Rhea, Venus, Ceres, Vesta, and Juno ;

“ of the Dodecagon of Jupiter ; so, as Ave are informed by Eudoxus
“ is the figure of 56 angles expressive of the nature of Typho : as
“therefore all the others above-mentioned in the Pythagorean
“ system are looked upon as so many Genii or Demons, so in like
“manner must this latter be regarded by them. ’Tis from this
“ persuasion likewise of the red complexion of Typho, that the
“ Egyptians make use of no other bullocks in their sacrifice but
“ Avhat are of this colour. Nay, so extremely curious are they in
“ this respect, that if there be so much as one black or white hair
“ in the beast, ’tis sufficient to render it improper for this service.

“ For ’tis their opinion, that sacrifices ought not to be made of such
“things as are in themselves agreeable and well-pleasing to the
“ Gods, but, on the contrary, rather of such creatures Avherein the
“ souls of Avicked and unjust men have been confined during the
“course of their transmigration. Hence sprang that custom,

“ which Avas formerly observed by them, of pronouncing a solemn
“curse upon the head of the beast Avhich Avas to be offered in
“sacrifice, and afterwards of cutting it off and throAving it into the
“ Nile, though now they dispose of it to foreigners. No bullock
“ therefore is permitted to be offered to the Gods, Avhieh has not
“ the seal of the Sphragistae first stamped upon it, an order of
“ priests peculiarly set apart for this purpose, from Avhence likewise
“ they derive their name. Their impress, according to Castor, is
“ ‘ a man upon his knees Avith his hands tied behind him and a
“ sAvord pointed at his throat.’ Nor is it from his colour only that
“ they maintain a resemblance betAveen the Ass and Typho, but
“ from the stupidity likewise and sensuality of his disposition ; and
“agreeably to this notion, having a more particular hatred to
“ Ochus than to any other of the Persian nionarchs Avho reigned
“ over them, looking upon him as an exsecrable and abominable
“ Avi’ctch, they gave him the nick-name of the Ass, Avhich dreAv t^e
“ folloAving reply from that prince, ‘ But this ass shall dine upon
“ your ox,’ and accordingly he sleAV the Apis : this story is thus
“related by Dino. Noav as to those who pi*etcnd that Typho
“ escaped out of the battle upon an Ass after a flight of seven days.


254


NEPHTHYS


“ and that, after he had got into a place of security, he begat two
‘‘ sons, Hierosolymus and Judaeus, ’tis obvious from the very face
“ of the relation, that their design is to give an air of fable to
“ [what] the Jewish history [relates] of the flight of Moses out of
“ Egypt, and of the settlement of the Jews about Hierusalem and
‘‘Judaea” (Squire’s Translation).^

As a proof of the correctness of Plutarch’s statements may be
mentioned the figure of Set, which is reproduced from a Demotic
papyrus at f.eyden by Signor Lanzone,’ and which represents the
god as having the head of an ass ; on his breast, which is that of a
man, is inscribed the name CHe^. We have now seen how the god
Set was the opponent first of Heru-ur, then of Rii, andfi nally of
Osiris and his son Horus, and that during the long period of
Egyptian history his attributes changed according to the various
modifications which took place in the beliefs concerning this god
in the minds of the Egyptians, and that from being a power of
nature, the darkness, he became the syinbol and personification of
both physical and moral evil. We have now to consider briefly the
female counterpart of Set, that is to say the goddess Nephthys,
and to describe the part which she played in the Great Company
of the gods of Heliopolis.


XEHT-nET or Nephthys.

Nebt-iiet, or Nephthys, was the daughter of Seb and Nut,
and the sister of Osiris, and Isis, and Set, and the wife of Set, and
the mother of Anpu, or Anubis, cither by Osiris or Set. The
name “ Nebt-het ” means the “ lady of the house,” but by the word
“house” we must understand that portion of the sky which was
supposed to form the abode of the Sun-god Horus ; in fact “ het ”
in the name of Nebt-het is used in exactly the same sense as “ het ”
in the name “Het-Hert,” or Hathor, i.e., the “house of Horus.”
In the earliest times Nephthys was regarded as the female counter-
part of Set, and she was always associated with him ; nevertheless


* Dizionario, pi. 378.


The Goddess NEBT-HET (Nephthys).


NEPHTHYS


255


she always appears as the faithful sister and friend of Isis, and
helps the widowed goddess to collect the scattered limbs of Osiris
and to reconstitute his body. In the Pyramid Texts she appears
as a friend of the deceased, and she maintains that character
throughout every lleceiision of the lloolc of the Dead ; indeed, she
seems to perform for him what as a nature goddess she did for the
gods in primeval times when she fashioned the “body” of the
“ Company of the Gods,” and Avhen she obtained the name


Nbbkhat, body [of the Gods].”

Tlie goddess is represented in the form of a woman who wears upon
her head a pair of horns and a disk which is surmounted by the

symbol of her name, or the symbol only; and her commonest

titles are, “ dweller within Senu,” “ lady of heaven,” “ mistress of
the gods,” “ great goddess, lady of life,” “ sister of the god, eye of
Ra, lady of heaven, mistress of the gods,” “ lady of heaven, mistress
of tlie two lauds,” “ sister of the god, the crcfitive goddess who liveth
within An,” etc. The chief centres of her worship were Senu

crz3 <=> , Re-nefert,


©, Hebet, Qp ^ (Behbit), Per-mert,


Het-sekhem, Het-Khas, Ta-kehset, and Diospolites.


In the vignettes of the Theban Recension of the Booh of the
Dead we find jS'ephthys playing a prominent part in connexion
Avith Isis, Avhose efforts it seems to be her duty to second and to
forward. She stands in the shrine behind Osiris when the hearts
of the dead ai’e Aveighed in the Great Scales in the presence of the
god ; she is seen kneeling on by the side of the Tet, from

Avhich the disk of the Sun is thi-ust upAvards by the “ living Ra,”

, at sunrise ; she is one of the “ great sovereign chiefs in Tettu,”

Avith Osiris, Isis, and Heru-netch-hra-f ; and she kneels, at the
head of the bier of Osiris and assists him to arise. In the address
Avhich she makes (Chap. cH.a), she says, “ I go round about behind
“ Osiris. I have come that I may protect thee, and my strength
“ Avhich protecteth shall be behind thee for ever and ever. The god
“ Ra hearkeneth unto tliy cry ; thou, 0 son of Hathor, art made to


1 See Aeg. ZeitschrifI, 1864, p. 65.


’256


NEPHTHYS


“triumph, thy head shall never be taken away from thee, and
“ thou shalt be made to rise up in peace.” Like Isis, Nephthys
was believed to possess magical powers, and Uut-iiekau,

^ U ^ ^ i ’ of words of power,” was as

much a title of the goddess as of her husband, Siot-Nubti, the
great one of two-fold strength, ■**=> Nephthys also, like

Isis, has many forms, for she is one of the two Mafit goddesses, and
she is one of the two Mert goddesses, and she is one of the tAvo
plumes Avhich ornamented the head of her father Ril. In her
birth-place ^ in Upper Egypt, i.e., H et-Sekhcm, or “ the house of
the Sistrum,” the goddess Avas identiiied Avith Ilathor, tlio lady of
the sistrum, but the popular name of the city, “ Hkt,” i.e., the
“ House,” seems to apply to both goddesses. In the Seraiieum
Avhich belonged to the city, or the House of the Bennu, Osiris Avas
re-bom under the form of Horns, and Nephthys Avas oikj of his
“nursing mothers.” The form in Avhich Osiris appeared here avjis
the ]Moon, and as such he represented the left eye of the Bennu or
Ha, and as he thus became closely associated Avith Khcnsu and
Thotli, to his female counterparts Avei-e asci’ibed the atti’ibutes of
Sesii#.ta and Maiit, Avho Avere the female counterparts of Tlioth.
Nephthys, as the active creative poAver Avhich protected Osiris, the
Moon-god, Avas called Menkuet, ^ and in allusion to her
beneficent acts in connection Avith him the names of Benra-merit
and Khehsekei’ Avere bestowed upon her, and the former appears
to belong to the goddess Avhen she made herself manifest under the
form of a cat.

From Plutarch’s treatise on Isis and Osiris Ave may gather
many curious facts about the Egyptian beliefs concerning
Nephthys. Thus he tells us (§ 38) that the Egyptians call the
“ extreme limits of their country, their confines and sea-shores,
“ Nephthys (and sometimes Teleute, a name expressly signifying
“ the (fiid of anything)^ Avhom they suppose likeAvise to be married
“ to Typho. Now as the overfloAvings of the Nile are sometimes
“ very great, and extend even to the remotest boundaries of the
“ land, this gave occasion to that part of the story, Avhich regards


^ Nephthys was bom on the last of the five epagomenal days.


NEPHTHYS


“ the secret commerce between Osiris and Xeplithys ; and as the
“ natural consequence of so great an inundation would be perceived
by the springing up of plants in those parts of the country, whicli
“ Avere formerly bari*en, hence they supposed, that Typho was first
“ made acquainted with the injury Avliich had been done his bed by
“ means of a Mellilot-gai'land Avhich fell from the head of Osiris
“ during his commerce Avith liis Avife, and afterAvards left behind
“ him ; and thus, they say, may the legitimacy of Oriis the son of
“Isis be accounted for, as likewise the spuriousiiess of Anubis,
“ Avho Avas born of Xophthys. *So again, Avhen they tell us, that
“ it appeal's from the tables of the su<*eessions of their ancient
“ kings, that Nephthys Avas mai'ried to Typho, and that she Avas at
“ first barren, if this indeed is to be understood, not as spoken of a
“ mortal Avoman, but of a goddess, then is there design to insinuate
“ the utter infertility of tlie extreme parts of their land, occasioned
“ by the hardness of the soil and its solidity.” Plutarch tells us,
moreoA'cr, that “ on the upper part of the convex surface of the
“ sistrum is carved the effigies of a Cat Avith a humu’i A’isage, as on
“ the loAver edge of it, under those moving chords, is engraved on
“ tlie one side the face of Isis, and on the other that of Xeplithys.”
1'hc face of Isis represents Generation, and that of Neiditliys
Con’uption, and Plutarch says (§ 63) that the Cat denotes the
moon, “ its variety of colours, its actiA'ity in the night, and
“ the peculiar circumstances Avhich attend its fecundity making
“ it a proper emblem of that body. For it is reported of
“ this creature, that it at first brings forth one, then tAvo, after-
“ Avai'ds three, and" so goes on adding one to each former birth till
“ it comes to seven ; so that she brings forth tAventy-eight in all,
“ corresjjonding as it Avere to the several degrees of light, Avhich
“ appear during one of the moon’s rev'olutious. But though this
“ perhaps may appear to carry the air of fiction Avith it, yet may
“ it be depended upon that the pupills of her eyes seem to fill up
“ and to grow larger upon the full of the moon, and to decrease
“ again and diminish in their brightness upon its Avaining — as to
“ the human countenance Avith Avhich this Cat is cavAed, this is
“ designed to denote that the changes of the moon are regulated
“ by understanding and Avisdom.”
ii — s


•258


From the above pamgraphs it is clear that Nephthys is the
personification of darkness and of all that belongs to it, and that her
attributes were rather of a passive than active character. She was
the opposite of Isis in every respect ; Isis symbolized birth, growth,
development and vigour, but Nephthys Avas the type of death, decay,
diminution and immobility. Isis and Nephthys Avere, hoAvever,
associated inseparably with each other, even as Avere Horus and
Set, and in all the important matters Avliich concern the Avelfare of
the deceased they acted together, and they appear together in
bas-reliefs and vignettes. Isis, according to Plutarch (§44),
represented the part of the Avorld Avhich is visible, Avhilst Nephthys
represents that Avliich is invisible, and Ave may even regard Isis as
the day and Nephthys as the night. Isis and Nephthys re]3resent
respectiA'ely the things Avhich are and the things Avhich are yet to
come into being, the beginning and the end, birth and death, and
life and death. ‘ We have, unfortunately, no means of knowing
Avhat the primiti\'e conception of tlie attributes of Nephthys was,
but it is most improbable that it included any of the vieAvs on the
subject which Avere cuiTent in Plutarch’s time. Nephthys is not
a gpddess Avith Avell-detined characteristics, but slie may, generally
speaking, be described as the goddess of the death Avhich is not
eternal. In the Book of the Bead (Chap. XAdi. 30), the deceased
is made to say, “I am the god Amsu (or, Min) in his coming
forth ; may his tAvo plumes be set upon my head for me.” In
ansAver to the question, “ Who then is this ? ” the text goes on to
say, “ Amsu is Horus, the avenger of his father, and his coming
“ forth is his birth. The plumes upon his head are Isis and
“ Nephthys when they go forth to set themselves there, even as his
protectors, and they provide that Avhich his head lacketh, or (as
“ others say), they are the two exceeding great uraei Avhich are
“ upon the head of their father Tern, or (as others say), his tAvo
eyes are the two plumes Avhich are upon his head.”

This passage proves that Nephthys, although a goddess of
death, Avas associated with the coming into existence of the life
which springs from death, and that she Avas, like Isis, a female
counterpart of x\m8U, the ithyphallic god, Avho was at once the type

^ lielujion^ p, 7*^5.


259


NEPHTHYS jmi) ISIS

of virility, and reproduction, and regeneration. Isis and Nephthys
jDrepared the funeral bed for their brother Osiris, and together they
made the swathings wherewith his body was swathed after death ;
they assisted at the rising of the Sun-god when he rose upon this
earth for the first time, they assisted at the resurrection of Osiris,
and similarly, in all ages, they together aided the deceased to rise to
the new life by means of the words which they chanted over his bier.
In late dynastic times there grew up a class of literature Avhich
is now represented by such works as the “ Book of Respirations,”
the “Lamentations of Isis and Nephthys,” the “Festival Songs
of Isis and Nephthys,” the “ Litanies of Seker,” etc., works Avhich
supply us Avith the very words Avhich were addressed to Osiris and
to all those who Avere his folloAvers. The goddesses Avere personified
by tAvo priestesses avIio Avere Aurgins and Avho AA’^ere ceremonially
pure ; the hair of their limbs Avas to bo shaved off, they Avere to
Avear ream’s avooI garlands upon their heads, and to hold tambourines
in their hands ; on the arm of one of them Avas to be a fillet
inscribed “ 'ro Isis,” and on the arm of the other Avas to be a fillet
inscribed “ to Nephthys.” (..)n five days during the month of
December these Avomen took their places in the temple of Abydos
and, assisted by the kher heb, or precentor, they sang a series
of groups of vei*ses to the god, of Avhich the following are
specimens : —

“ Hail, lord Osiris. Hail, lord Osii’is. Hail, lord Osiris. Hail,
“ lord Osiris. Hail, beautiful boy, come to thy temple straight-
“ Avay, for Ave see thee not. Hail, beautiful boy, come to thy
“temple, and draAV nigh after thy departure from us. Hail,
“ beautiful boy, Avho leadcst along the hour, Avho increasest dxcept
“ at his season. Thou art the exalted image of thy father Tenen,
“thou art the hidden essence Avho comest forth from .Vtmu. 0
“thou lord, 0 thou lord, hoAV much greater art thou than thy
“father, 0 thou eldest son of thy mother’s Avomb. Gome thou
“ back again to us AAdth that which belongeth unto thee, and we
“ Avill embrace thee ; depart not thou from us, 0 thou beautiful
“and greatly loA'ed face, thou image of 'renen, thou virile one,
“ thou lord of love. Come thou in peace, and let us see thee, 0
“our lord, and the two sisters Avill join thy limbs together, and


260


NEPHTHYS ANjD ISIS


thou shalt feel no pain, and they shall put an end unto all that

“ hath afflicted thee, even as if it had never been Hail,

“ Prince, who comest forth from the womb. Hail, Eldest son of
“ primeval matter. Hail, Lord of multitudes of aspects and created
“ forms. Hail, Circle of gold in the temples. Hail, Lord of time,
“ and Bestower of years. Hail, Lord of life for all eternity. Hail,
“ Lord of millions and myriads. Hail, thou who shiuest both in
“ rising and setting. Hail, thou who makcst throats to be in good
“case. Hail, thou Lord of ten’or, thou mighty one of trembling.
“ Hail, lord of multitudes of aspects, both male and female. Hail,
“thou who art crowned -with the White Crown, thou lord of the
“ Urerer CroAvn. Hail, thoti holy Babe of Hei’u-liekennu. Hail,
“thou son of Rfi, who sittest in the Boat of ^Millions of Years.
“ Hail, thou Guide of rest, come thou to thy hidden places. Hail,
“thou lord of fear, who art self-produced. Hail, thou whose
“ heart is still, come to thy city* Hail, tliou who causest cidcs
“ of joy, come to thy city. Hail, thou beloved one of the gods
“and goddesses. Hail, thou who dippest thyself [in X\i], come to
“ thy temple. Hail, thou who art in the Tuat, come tliou to thy
“offerings. . . . Hail, thou holy flower of the Great House. Hail,
“thou who bringest the holy cordage of the Sekti Boat. Hail,
“thou Lord of the IJennu Boat, who renewest thy youth in the
“secret place. Hail, thou Pei’fect Soul in Xeter-khert. Hail,
“thou holy Judge (?) of the South and of the North. Hail, thou
“hidden one, who art known to mankind. Hail, thou who dost
“shine upon him that is in the Tuat and do.st show him the
“ Di.sjc. Hail, lord of the iVtef Crown, thou jnighty one in Suten-
“henen. Hail, mighty one of terror. Hail, thou wlio I’isest in
“ Tliebes, who dost flourish for ever. . . . Hail, thou living Soul
“of Osiris, who art diademed with the moon. Hail, thou who
“ hidest thy body in the great coffin at Heliopolis.”


( 261 )


CHArn'ER XV


AXPU IJ □ ^5^, OR ANUBIS


I T has been said above that Nephthys gave 'birth to a son called
Anpu, or Anubis, and that his father was, according to some,
Osiris, and according to others. Set; from another point of view he
was the son of Kii. The animal which Avas at once the type and
symbol of the god was the jackal, aiid this fact seems to prove
that in primitive times Anubis Avas mei’ely the jackal god, and
that h(j Avas associated Avith the dead because the jackal was
generally seen proAvling about the tombs. His Avorship is^very
ancient, and there is no doubt that even in the earliest times his
cult Avas general in I’lgypt; it is pi’obable that it is older than
tliat of Osiris. In the text of Unas (lino 70) ho is associated Avith
the Eye of Horus, and his duty as the guide of the dead in the
UnderAVorld on their Avay to Osii’is Avas avcII defined, OA'en at the
I’eraote period Avhen this composition Avas Avritten, for avc read,
“ Unas sfcindeth Avith the Spirits, g<;t thee oiiAvards, Anubis, into
“ Amenti (the Underworld), onAvards, oiiAvards to Osiris.” In the
lines that folloAv Ave see that Anubis is mentioned in connexion
Avith Horus, Set, Thoth, Sep, and Khent-an-maati. From another
passage of the same text avo find (line 207 ff.) that the hand, and
arms, and belly, and legs of the deceased are identified Avith Temu,

but his face is said to be in the form of that of Anubis, .

The localities in Avhich Anubis Avas specially Avorshipped are


Abt, the Papyrus Swamps, Sep, Re-au,

, lieru-ti, Ta-hetchet, Saiut,


!©, Ta-hetchet,


262


ANUinS AND OSIRIS


(Lycopolis)» Sekhem, © (Leto-

polis},* etc. In the Theban Recension of the Book of the Dead he
plays some very prominent parts, the most important of all being
those which are connected with the judgment and the embalming
of the deceased. Tradition declared that Anubis embalmed the
body of Osiris, and that he swathed it in the linen swathings which
were woven by Isis and Nephthys for their brother ; and it was
believed that his work was so thoroughly well performed under
the direction of Homs and Isis and Nephthys, that it resisted the
influences of time and decay. In the vignette of the Funeral
Procession the mummy is received by Anubis, wlio stands by the
side of the tomb door : and in the vignette to Chapter cli. of the
Bonk of the Dead the god is seen standing by the side of the
mummy as it lies on its bier, and he lays his protecting hands upon
it. In the speech which is put into the mouth of Anubis, he says,
“I have come to protect Osiris.” In the text of Unas (line 210)
the nose of the deceased is identitiod with the nose of Anubis, but
in the xliind Chapter of the Book of the Dead the deceased declares,
“ M\; lips are the lips of Anpu.” From various passages it is clear
that in one part of Fgypt at least Anubis was the great god of the
Underworld, and his rank and importance seem to have been as
great as those of Osiris, (See Chapter liii.)

In the Judgment Scene Anubis appeal’s to act for Osiris, with
whom he is intimately connected, for it is he whose duty it is to
examine the tongue of the Groat Balance, and to take care that
the beam is exactly hori'/ontal. Thoth acts on behalf of the Great
Company of the gods, and Anubis not only produces the heart of
the deceased for judgment, but also takes care that the body which
has been committed to his charge shall not be handed over to the
“ Eater of the Dead ” by accident. The vignette of the xxvith
Chapter of the Book of the Dead, as given in the Papyi’us of Ani,
represents the deceased in the act of receiving a necklace and
pectoral from Anubis, who stands by grasping his sceptre ; in the
vignette of the Chapter in the Papyrus of Nebseni Anubis is seen
presenting the heart itself to the deceased, and in the text below


1 Lanzoiie, op. cit., p. 68.


DUTIES OF Albums


263


Nebsehi prays, saying, “ May Anubis make my thighs firm so that
“ I may stand upon them.” In allusion to his connexion with
the embalmment of Osiris the god Anubis is called Am Ut,

in the chamber of embalmment ; ” as

the watcher in tlie place of purification Avherein rested the chest
containing the remains of Osiris he was called TvirKNX Skiiet,

^ m ’ Oovernor of the Hall of the G-od ; ” and one of his

names as the god of the funeral mountain was “Tep-tu-f,”
® upon his hill.” In the cxlvth Chapter

of the Booh of the Dead the deceased says, “ I have washed myself
“ in the water wherein the god Anpu washed when he had
“ performed the office of einbalrner and bandagei’; ” and elsewhere
the deceased is told (c.lxx. 4) that “ Anpu, who is upon his hill,
“ hath set thee in order, and he hath fastened for thee thy
“swathings, thy throat is the throat of Anubis (clxxii. 22), and
“ thy face is like that of Anul^is ” (clxxxi. IJ).

The duty of guiding the souls of the dead round about the
Underworld and into the kingdom of Osiris Avas shared by iVnubis
AV'ith another god whose type and symbol was a jackal, and A^fhose

name Avas Ap-uat, or \/ i-e.> the “Opener

«.)f the Avays ; ” formerly Anubis and Ap-uat Avere considered to be
tAvo names of one and the same god, but there is no longer any
reason for holding this vieAv. In the vignette to the cxxxA'iiith
Chapter of the llovh of the Dead we find represented the scene of
setting up the standard Avhich supports the box that held the
head of Osiris at Abydos. On each side of it are a staudai-<.> with
a figure of a jackal upon it and a pylon, on the top of Av^hicli lies a
jackal ; and as it is quite clear from the groups of objects on each
side of the standard that avc are dealing with symbols either of the
South and the North, or of the East and the AVest, Ave are justified
in thinking that one jackal represents Ap-uat and the other
Anubis. Moreover, from the cxlvth Chapter Ave find that the
xxist Pylon of the House of Osiris Avas presided over by seven
gods, among Avhoin Avere Ap-uat and Anpu,' and as in the xx'iiith

* The others were Tcher or At, Hetep-nies, Mes-sep, Utch-ro, and Beq.


264


ANUBIS


Chapter (F., G.) we have both gods mentioned, and each is depicted
in the form of a jackal-headed man, we may conclude that each
was a distinct god of the dead, although their identities are some-
times confused in the texts. The function of each god was to
‘‘ open the ways,” and therefore each might be called Ap-uat, but,
strictly speaking, Anubis was the opener of the roads of the North,
and Ap-uat the opener of the roads of the South ; in fact, Anubis
was the personification of tlie Summer Solstice, and Ap-uat of the
Winter Solstice.

i

Anubis is called in the texts Skkhbm km pet, and is often said
to be the son of Osiris, and Ap-uat bore the title Sf:KHEM tali,
and was a foi’m of Osiris himself. AVhen, therefore, we find the
two jackals upon sepulchral stelae, we must understiind that they
appear there in their character of openers of the ways of the
deceased in the kingdom of Osiris, and that they assure to the
deceased the services of guides in the northern and southern
parts of heaven; when they appear with the tAvo Utchats thus,


■> symbolize the four quarters of heaven and of esirth,

and *the four seasons of the year. On the subject of Anubis
Plutarch reports (§§ 44, 01) some interesting beliefs. After
referring to the view that Anubis Avas born of Nephthys, although
Tsis Avas his reputed mothei', he goes on to say, “ By Anubis tliey
“ understand the horizontal circle, Avhich divides the; iiiAusible pai't
“ of the Avorld, Avhich they call Nephthys, from the visible, to which
“ they give the n.'ime of Isis ; and as this circle equally touches


“ upon the confines of both light and darkness, it may be looked
“ upon as common to them both — and from this circumstance arose
“ that resemblance, Avhich they imagine betAveen Anubis and the Dog,
“ it being observed of this animal, that he is equally Avatchful as
“ AA-ell by day as niglit. In short, the Egyptian Anubis seems to
“ be of much the same poAver and nature as the Grecian Hecate, a
“ deity common both to the celestial and infernal regions. Others
“ again are of opinion that by Anubis is meant Time, and that his
“ denomination of Kuon does not so much allude to any likenc'ss,
“Avhich he has to the dog, though this be the general rendering of
“ the Avord, as to that other signification of the term taken from


The De42eased holding a Necklace and Pectoral before ANUBiS.


ANUBIS


•263


bre(:ding ; because Time begets all things out of it self, bearing
“ them within itself, as it were in a womb. But this is one of those
“ secret doctrines which are more fully made known to those who
“ are initiated into the worship of Anubis. Thus much, however,
“ is certain, that in ancient times the Egyptians paid the greatest
“ reverence and honour to the Dog, though by reason of his devour-
“ ing the Apis after Cambyses had slain him and thrown him out,
“ when no other animal would taste or so much as come near him,
“ he then lost the fii*st rank among the sacred animals which he had
“ hitherto possessed.” Referring to Osiris as the “ common Reason
“ which pervades both the superior and inferior regions of the
“ universe,” he says that it is, moreover, called “ Anubis, and

“sometimes likewise Ukumaxubis (i.e.,

“ kai-Anpi^) ; the first of these names expressing the relation it has
“to the superior, fis the latter, to the inferior world. And for
“ this reason it is, they sacrifice to him two Cocks, the one white,
“ as a proper emblem of the purity and brightness of things above,
“ the other of a saffron colour, expressive of that mixture and
“ variety which is to be found in those lower regions.”

Strictly speaking, Anubis should be reckoned as the last
member of the Great (company of the gods of Ueliopolis, but as a
matter of fact his place is usually taken by Homs, the son of Isis
and of Osiris, who generally completes the divine paiit\ it is
probable that the fusion of Horns with .\nubis Avas a political
expedient t)n the part of the priesthood who, finding no room in
their system for the old god of the dead, identified him wdth a
form of Horns, just as they had done ivith his father Set, and
then mingled the attributes of the two gods. Horns and Anubis
thus became in the iieAv theology a duplicate of the Horus and Het
in the old, and the double god possessed two distinct and oiiposite
aspects ; as the guide of heaven and the leader of souls to Osiris
he was a beneficent god, but as the personification of death and
decay he Avas a being Avho inspired terror. From an interesting
passage in the “Golden Ass” of Apuleius (Book xi.) Ave find that
the double character of Anubis Avas maintained by his votaries in
Rome even in the second century of our era, and in describing the


266


ANUBIS


Procession of Isis lie says, “Immediately after these cainh the
“ Deities, condescending to Avalk upon human feet, the foremost
“ among them rearing terrifically on high his dog's head and
“ neck — that messenger between heaven and hell displaying
“ alternately a face black fis night, and golden as the day ; in his
“left the caduceus, in his right Av^aving aloft the green iialni
“ branch. His steps Avere closely followed by a coav, raised into
“an upright posture — the coav being the fruitful emblem of the
“ UniA'crsal Parent, the goddess herself, Avhich one of the happy
“ train carried Avith majestic steps, supiDoricd on his shoulders.
“By another Av^as borne the coffin containing the sacred things,
“ and closely concealing the deep secrets of the holy religion.”

This extract shoAvs that ca'cii in the second century at Ivoine
the principal actors in the old Egyptian Osiris ceremonial Avere
represented Avith scrupulous care, and that its chief characteristics
Avere jjreserA'ed. The coav Avas, of course, nothing less than the
symbol of Isis, “ the mother of the god,” and the coffin containing
the “sacred things” aa'us the symbol of the sarcophagus of Osiris
AA'hich contained his relics. Before these fitly marched Anubis in
his tAA'o-fold character, and thus Ave ha\'c tyi)es of Osii'is and his
mysteries, and of Isis Avho roAUA'ified him, and of Anubis Avho
embalmc;d him. Had Apulcius uiiderstood the ohl Egyptian
ceremonies connected Avith the Osiris legend and had he been able
to identify all the characters Avho passed before him in the Isis
procession, he wouhl probably liaA’e seen that Nephthys and Horus
and seAX'ral other gods of the funeral company of Osiris Averc duly
represented therein. On the alleged connexion of Anubis Avith
Christ in the Gnostic system the reader is referred to the interest-
ing AV'ork of Mr. C. W. King, (Jvmtiris and their Itemains, Second
Edition, London, 1887 , pp. 230 , 27 !).


267 )


CHAFl’ER XVI

CIPPl OF HORUS

t

I N connexion Avith the god Horns and his forms as the god of
the rising sun and the syinhol and personification of Light
must be mentioned a comparatively numerous class of small
rounded stelae on convex bases, on the front of Avhich are sculptured
in relief figures of the god Horus standing upon tAVo ci’ocodiles.
These curious and interesting objects arc made of basalt and other
kinds of hard stone, and of calcareous stone, and they vary in
licight from 3 ins. to 20 ins. ; they Avere used as talismans by the
Egyptians, A\'ho placed them in their houses and gardens, and even
buried them in the ground to protect thcmselA’'es and their
property from the attacks of noxious beasts, and reptiles, »and
insects of every kind. In addition to the figures of Horus and of
the animals over Avliich he gained the victory, and the sceptres,
eml.)lems, etc., Avhich arc sculptured upon cippi of Horus, the
ba<;ks, sides, aud bases are usually covered Avith magical texts.
The ideas suggested by the figures Jiud the texts are extremely old,
but the grouping and arrangement of them which are found on the
stelae under consideration arc not older than the XXVIth Dynasty;
it is doubtful if tliis class of objects came into general use very
mucli earlier than the end of the period of the Pei’sian occupation
of Egypt. The A’^arious museums of Europe contain several
e.xaraples of cippi, but the largest, and finest, and most important,
is undoubtedly that Avhich is commonly knoAvu as the “ Metternich
Stele ; ” ^ it Avas found in the year 1 828 during the building of a
cistern in a Frmiciscan monastery in Alexandria, and was pre-
sented by Muhammad ’Ali Pasha to Prince Metternich. We are,
fortunately, enabled to date the stele, for the name of Nectanebus I.,

' See Meticrnichatele, ed. Golenischeff, Leipzig, 1S77, pi. 3, 1. 48 £E.


■V-


268 ME^TEAnICH STELE


the last but one of the native kings
of Egypt, who reigned from b.c. 378
to B.c. 3(i0, occurs on it, and it is clear
from several considerations that such a
monument could have been produced
only about this period. On the front
of the stele (see page 271) we have the
following figures and scenes : —

1. The solar disk wherein is seated
the four- fold god Khncinu, who re-
presents the gods of the four elements,
earth, air, fire, and water, resting
between LI, which is supported on a
lake of water; on each side f>f it stand
four apes, with their paws stretched
out in adoration. No names tire given
to the apes here, but we may find
them in a text at Edfu' where tliey


are called: — 1. Aaax, ^ .

^ ^ ^ Hktet-

Sept, 4. Qekten.

/•


iv 5. «. As-


TEN, i|P


■'■'1 ’

A^/VW^


7. IVKHKEH,


iii- ^fU'v


The Bentet apes praised the moniing
sun, and the TJtennu tipes pi’aised the
evening sun, and the Sun-god was
pleased both with their words and
Avith their voices. On the right
hand side is a figure of king Nec-
tanebus kneeling before a lotus
standajxl, with plumes and meudt-t,
and on the left is the figure of


Side of the Stole. •


f


^ Duemiclien, TempeJtnsehriffenj i., 26.


METTERNICR S'flEEE 269

the gQfl Thoth holding a palette in
his left hand.

2. In this I'egister we have (a)

Ptah-Seker-iVsar standing on croco-
diles, the gods Ainsu and Khepera
standing on ^=3 pedestals, Khas,
a lion-headed god, Thoth, Serqet
and Hathor grouped round a god
who is provided with the heads of
seven birds and animals, and four
Avings, and two homs surniounted by
four ui’aei and four knives, and who
stands upon two crocodiles. (1) Ta-
urt holding a crocodile by a chain or
ro 2 )c Avhich a hawk-headed god is
ai>out to sjAear in the jjresence of
Isis, N'ciphthys, and four other deities,
etc.

3. Isis holding Horns in her
outstretched right hand, and stand-
ing on a crocodile. Thoth. Standard
of Xekhebet. Horns, with a human
phallus, and a lion, on a lake (?)
containing tAvo crocodiles. Seven
lialls or lakes, each guarded by a
god. A lion treading on a crocodile,

Avhich lies on its back, four gods,
a lion standing on the back of a
crocodile, a vulture, a god embrac-
ing a goddess, and three goddesses.

4. Horus spearing a crocodile
AAdiich is led cai)tive by Ta-urt. The
four children of Horus. Neith and
the tAvo ci’ocodile gods. Haiqjocrates
seated upon a crocodile under a
serpent. A lion, tAvo scorpions and
an oryx, symbols of Set. Seven


Sido of the Stele.


270 p METTERNICH STELE

serpents havit^ their tails pierced by arrows or darts. A king
in a chariot drawn by the fabulous Akiiekh animal which gallops
over two crocodiles. Horus standing on the back of the oryx,
emblem of Set.

5. A miscellaneous group of gods, nearly all of whom are
forms of the Sun-god and are gods of reproduction and
regeneration.

6. A haAvk god, Avith dAvarf’s legs, and holding boAVs and
arroAA's. Horus standing on an oryx (Set). A cat on a pedestal.
An-her spearing an animal. Uraeiis on the top of a staircase. The
ape of Thoth on a pylon. Tavo Utchats, the solar disk, and a
crocodile. Ptah-Seker-Asar. Tlie Horus of gold. Serpent Avitli
a disk on his head. .;V group of solar gods folloAved by Ta-urt
and Bes.

7. In this large scene Horus stands Avith his feet upon the
backs of tAvo crocodiles, and he grasps in his hands the reptiles and
animals Avhich are the emblems of the foes of light and of the


poAN'ers of evil. He Avears the lock of youth, and aboA-e his head is
the head of the old god Bcs, avIio here symbolizes the Sun-god at
eventide. The canopy under Avhich he stands is held up by Tlioth
and Isis, each of whom stands upon a coiled up serpent, Avhich has
a knife stuck in his foi'ehead. Above the canopy are the tAvo
Utchats, Avith human hands and arms attached, and AAuthin it by
the sides of the god are: — 1. Horus- Rii standing on a coiled up
serpent. 2. A lotus standard, Avith plumes and inaidts. 3. A
papyrus standard surmounted by a figure of a LaAvk Avearing the

CroAvn.

'On the back of the Stele Ave have a figure of the aged Sun-god
in the form of a man-haAvk, tmd he has above his head the heads of
a number of animals, e.g., the oryx and the crocodile, and a pair
of horns upon Avhich rest and eight knives. He has four


human arms, to tAvo of Avhich Avings are attached, and in each hand
he grasps tAvo serpents, ||, two knives, and “life,”

“stability,” and “power,” and numbers of figures of gods.
His two other human arms are not attached to Avings, and in one


hand he holds the symbol of “ life,” and in the other a sceptre.


METTERNICH STELE


271


From the head of the god proceed jets of fii'e, , ^d on each side
of him is an Utchat, which is provided with human hands and


The Metternich Stele (Obvorae).


arms. The god stands upon an oval, within which are figures of a
lion, two serpents, a jackal, a crocodile, a scorpion, a hippopotamus.


272


METTERNICH STELE


and a turtle. Below this relief are fiv’^e rows of figures of gods and
mythological scenes, many of which ai-c taken fi*om the vignettes
of the Booh of the Dead, The gods and goddesses ai’e for the
most part solar deities who were believed to be occupied at all times
in overcoming the powere of darkness, and they were sculptured
on the Stele that the sight of them might temfy the fiends and
prevent them from coming nigh xmto the place Avherc it was set up.
There is not a god of any importance whose figure is not on it, and
there is not a demon, or evil animal, or reptile who is not depicted
upon it in a vanquished state.

The texts inscribed upon the Stele are as interesting as the
figures of the gods, and relate to events which were believed to
have taken place in the lives of Isis, Horus, etc. The first compo-
sition is called the “ Chapter of the incantation of the Cat,”* and
contains an address to Ra, who is besought to come to his daughter,
for she has been bitten by a scorpion ; the second composition,
which is called simply “ another Chapter,” has contents somewhat
similar to those of the fii’st. The third text is addressed to the
“ Old Man who becometh young in his season, the Aged One who
“ maketh himself a child again.” The fourth and following texts
contain a narrative of the troubles of Isis which were caused by
the malice of Set, and of her wanderings from city to city in the
Delta, in the neighbourhood of the Papyrus Swamps. The
l)riucipal incident is the death of her son Horus, which took place
whilst she was absent in a neighbouring city, and was caused by
the bite of a scorpion ; in spite of all the care Avhich Isis took in
hiding her son, a scorpion managed to make its way into the presence
of th*e boy, and it stung him until he died. When Isis came
back and found her child’s dead body she was distraught and
frantic with grief, and was inconsolable until Nephthys came and
advised her to apj>eal to Thoth, the lord of words of power. She
did so straightway, and Thoth stoj)ped the Boat of Millions of Years
in which Ra, the Sun-god, sailed, and came down to earth in
answer to her cry ; Thoth had already provided her with the words
of power which enabled her to raise up Osiris from the dead, and


\


0^0 J)// o


I 1 iL I I I I


?f;’^2J^R^.fetUA'i=&W"U^;ofe?i6:•rrrr,^|lpg•:


^sliP!:(fepp='&r4.*^se4''?rrr2sfcsWffsi'/i:5^4


»^i WUs -!?& 16 L»Wn Pf Sl'l


ZP£nKJ:jinis:u~'f.ii:j:r?tL¥Pi2Bigi£«fe/siM;


Tho Mottoraicii Stoln (Roverso).

These Isis recited with due care, and in the proper tone of voice,
and the poison was made to go forth from the body of Horus, and
his strength wtvs renewed, his heart once more occupied its throne,

II — T


274


METTERNICH STELE


and all was well with him. Heaven and earth rejoiced at the sight
of the restoration of the heir of Osiris, and the gods were* filled
with peace and content.

The whole Stele on which these texts and figures are found is
nothing but a talisman, or a gigantic amulet engraved with magical
forms of gods and words of power, and it was, undoubtedly, placed
in some conspicuous place in a courtyard or in a house to protect
the building and its inmates from the attacks of hostile beings, both
visible and invisible, and its power was believed to be invincible.
The person who had been stung ' or bitten by a scorpion or any
noxious beast or reptile was supposed to recite the incantations
which Thoth had given to Isis, and which had produced such
excellent results, and the Egyptians believed that because these
words had on one occasion restored the dead to life, they would,
whensoever they were uttered in a suitable tone of voice, and with
appropriate gestures and ceremonies, never fail to produce a like
effect. A knowledge of the gods and of the magical texts on the
Stele was thought to make its possessor master of all the powers of
heaven, and of earth, and of the Underworld.


( 275 )


CHAPTER XVIII
FOREIGN GODS

I F we consider for a moment it will at once be apparent from
the geographical position of Egypt that her people must
have been brought in contact with a large number of foreign gods,
and that in certain places a few must have become more or less
identified with Egytian gods of similar attributes and characteristics.
As a rule Orientals have always been exceedingly tolerant of alien
gods, and the Egyptians formed no exception to the rule ; there is,
moreover, in the Egyptian inscriptions, no evidence that they ever
tried to suppress the gods of the races they conquered, though? we
may assume that they never failed, whenever it was possible, to
carry off the images of foreign gods, because in so doing they
displayed the superior power of the gods of Egypt, and destroyed
the religious and political importance of the cities and towns
wherein the shrines of the foreign gods were situated. It is not at
present possible to decide which gods were indigenous to the
Valley of the Nile, and which were of Libyan origin, but the^re is
no doubt that a number of Libyan gods were adopted by the
dwellers in the Western Delta, in predynastic times, and that they
had become to all intents and purposes Egyptian gods under the
rule of the kings of the 1st Dynasty. Among such deities may be
mentioned Net, or Neith, of Sais, Bast of Bubastis, and it is very
probable that Osiris and his cycle of gods, though perhaps under
different names, were also of Libyan origin. Under the IVth and
Vth Dynasties the cult of Ra, the Sun-god, spread with great
rapidity in the Delta and in the neighbourhood of Heliopolis, and
his priests, as we have seen, obtained almost kingly influence in the


270 QETESH AND ANTHAT

country. There is no reason for doubting that the Sun was
worshipped in the earliest times in Egypt, but the form of his
worship, as approved and promulgated by the priests of Heliopolis,
appears to have dilFered from that which was current in other
parts of the country, and it is probable that it possessed something
of an Asiatic character. The foreign gods who succeeded in


'J'he gofldess Q<?tosh stanrling on a liou bciwoon Min and Koshpa.


obtaining a place in the affections of the Egyptians were of Idbyan
and Semitic origin, and there is no evidence that they borrowed
any deity, except Bes, from Nubia, or the country still further to
the south of Egypt.

First among the foreign deities who are made known to us


ANTHAT


277


by the Egyptian inscriptions is Anthat, goddess

who is called the lady of hejiven, and the mistress of the gods, and
who was said to conceive offspring but not to bring them to the
birth ; she is declared to have been produced by Set, but it is
probable that this origin was assigned to her only after her cult
was well established in Egypt. She is depicted in the form of a
woman seated on a throne or standing upright ; in the former
position she gi’asps a shield and spear in her right hand and wiehls


a club in her left, and in the latter she wears a panther skin and
holds a papyrus sceptre in the right hand and the emblem of ‘‘ life
in her left. She wears the White Crown with feathers .attached,
and sometimes this has a pair of horns at the base. Anthat was,
undoubtedly, a war goddess, and her cult seems to have extended
throughout Northern and Southern Syria, where certain cities and


' Variant forms of her name tvre Annnthat, ^ ^ Ant.it,


at O


278


‘ASHTORETH


towns, e.g., Bath'Anth, | and Qarth-Anthu,

H;kT=z!]^> were dedicated to her worship.^ The

worship of the goddess ^Vnthat appears to have made its way into
Egypt soon after the Egyptians began to form their Asiatic
Empire, and from an inscription published by Virey * we learn that
a shrine was built in her honour at Thebes in the reign of Thothmes
III. This, however, is only what might be expected, for Thothmes
III. must have brought large numbers of Syrians with him into
Egypt, and many of them undoubtedly found a home at Thebes.
The goddess was honoured by Rameses II. of the XIXth Dynasty,
and this monarch went so far as to call one of his daughters Banth-

Anth, (^^1*7*1 3 daughter of Anth. Finally we may

note in passing that a goddess called Anthretua, aawa!!

is mentioned with Sutekh in the great treaty between the Klieta
and the Egyptians, and it is probable that she and .Anthat are one
and the same goddess.

In connexion with Anthat the goddess Asthakthet,
i.e., ‘Ashtoreth, is sometimes mentioned in
Egyptian texts, and she is called “ mistress of horses, lady of the
chariot, dweller in Apollinopolis Magna” (Edfu), ^ ^ j


a ^ Conformably to this description

the goddess is represented in the form of a woman with the head
of a lioness, which is surmounted by a disk, and she stands in a
chariot drawn by four horses and drives over her prostrate
foes. The cult of Astharthet was comparatively widespread in
Egypt at the time when the priest-kings began to reign, and it
flourished in the Delta, at least, until Christian times. It cannot,
however, have been introduced into Egypt much earlier than the
beginning of the XVIIIth Dynasty, and it Avas probably not well
established until the reign of Ameu-hetep III. In a letter from


* See Miiller, W. M., Asien nnd Enropa^ p. 195.

Tomhenu de Khem {Minioires Mibb. Arch. tom. v., p. 368).

^ See Acfj. Zeitschri/t, 1869, p. 3ff.; Naville, Mythe d'llorm^ pi. 4.


‘ASHTORETH


279


Tusluutta, king of Mitani, to this king he refers to the going down
of “ Ishtar of Nineveh (i.e., Ashtoreth, or Asthsirthet), lady of the
world,” into Egypt, both during his own reign and that of his
father,* and he seems to indicate that her worship in Egypt had
declined, and begs Amen-hetep to make it to increase tenfold.
From this it would appear that the Egyptians adopted the worship
of the Syrian goddess at or about the time when Thothmes III.
was engaged in conquering Ruthennu and Palestine and Syria.
In Egypt Astharthet, or
Ashtoreth, or Ishtar, was
identified with one of the
forms of Hathor, or Isis-
Hathor, early in the
XVIIIth Dynasty, and
she was regsirded both
as a Moon-goddess, and
as a terrible and destroy-
ing goddess of war. As
a war-goddess she was the
driver of the rampant
war-maddened horses and
the guide of the rushing
chariot on the field of
battle, and this considera-
tion shows that as a god-
dess of horses she was
unknown in Egypt be-
fore the XVIIIthDvnastv.

The Egyptians learned
to employ the horse in war from the Semites of the Eastern Desert,
and their knowledge of the value of that animal for charging and
for drawing war-chariots is not older than about b.c. 1800.

Closely akin to Astharthet was the goddess Qetesii, ^ ^ ^

who was also called the “ mistress of all the gods, the eye of Ra,

* The Tell el-Amarna Tablets in the British Museum^ p. xlii,

s Variant, ^ ^ ^ , Qexshu.


280


AASITH


7 -< 2 >- 50 ^
I O


II


Avithout a second,” is=^ § ^ „

’ o ACillllll'all »www O <=» <=>

She, like Astharthet, was regarded in Egypt as a form of Hathor,
the goddess of love and beauty, and as a Moon-goddess. She is
represented in the form of an absolutely naked Avoinan, who stands
upon a lion ; on her head she wears a crescent and disk, O, which
prove her connexion Avith the Moon. The later representations
of Qetesh depict her in the same attitude, but they give her the
peculiar headdress of Hathor, and she Avears a deep necklace or
collar and a tight-fitting garment Avhich is held up on her shoulders
by two straps, and which extends to lier ankles. In her right

hand she holds lotus fiowers and
a mirror (?), and in her left two
serpents. It is important to
note that, like Bes, she is alAvays
represented full face. On a stele
in the British Museum (No. 191),
Ave sec the goddess, Avho is here

called “ IvKNT Si)’
heaven,” .standing on a lion
betAveen Amsu, or Min,

and Beshpu, and Avith these gods
she appears to form a Semitic
triad, Imt it is not clear which of
these tAvo gods A\"as her son, and
Avhich Avas lier husband. In any
case, Qetesh must have been Avor-
shipped as a nature goddess, and
it Avas probably the licentiousness of her Avoi'ship, at all events in
Syria, Avhich ga\'e to the HebrcAv Avord rr^ip the meaning Avhich
it bears in the Bible.*

Another foreign goddess of interest is Aa.sitfi, 13 \\

who is represented in the form of a Avoman, armed Avith shield and
club, riding a horse into the battle field. In her Miiller * sees a


Qct3u}i.


* Gen. xxxvin. 21, 22 ; Dent, xxiii. 18 ; Numters xxv. ] ; Hosea iv, 14.
^ Asien nnd Europa^ p. 316.


BAR-BAAL


281


female form of the hunter Esau, who, under the form XJsoos,
was regarded as a god who wore skins and was appeased by means
of blood offerings. That she Avas a goddess of war and of the
desert is clear from a relief, Avhich is found on a stele near the
building beside the temple set up by Seti I. at Redesiyeh in the
Eastern Desert, on the road to the gold mines of Mount ZAbara.

The greatest of all the Syrian gods known to the Egyptians

Avas Bab, J » or Pa-Bab, ^ J i-o-> B^al, the

of the HebreAvs. Biir a]ppears to have been a god of the
mountain and the desert, and his Avorship Avas introduced into
Egypt under tlie XVIIIth Dynasty. Like most of the Semitic
gods and goddesses ho AV'as primarily a god of Avar and battle, and
he may have been a personification of the burning and destroying
heat of the sun and blazing desert Avind. To the Egyptians of the
Delta he soon became familiar, and as he Avas supposed to be the
god Avho supported their foes the Syrians in many a hard-fought
battle they regarded him Avith a certain aAve and reAierence. Of
his form and Avorship avo knoAv nothing, but the Egyptians placed
after their transliterations of his name a figure of the fabi^lous
animal in Avhich the god Set became incarnate, and it is clear
that they must have believed Bar and Set to have qualities
and attributes in common. Raineses II, boasts in his triumphal
inscriptions that Avhen he put on his panoply of Avar, and mounted
his chariot, and set out to attack the Kheta soldiery he was like
the god Bar, and aa-^c are justified in assuming from this and similar
passages that the king of Egypt Avas proud to compare himself to
the mighty Syrian Avar-god. Bar Avas Avorshipped in the Delta,
chiefly in the neighbourhood of Tanis, where Raineses II. carried
out such extensive building operations, and Avhere a temple of the
god existed.

Here for the sake of convenience may be mentioned the
goddess Baibtiia, J ^ vy" I ^ ^ Ba‘alath, or Beltis, ot

Tchapunn, iVaXll' in full Bairtha. Tchapuna or Ba'alath-

Sephon, Avho may be regarded as the female counterpart of the
Ba‘al-Sephon of the Hebrew Scriptures, but not as the Avife of Bar,


282


RESHPU


The city here referred to is on the borders of Egypt (see Exodus
xiv. 2). Another city or district of the same name was situated in
“Northern Phoenicia,”^ and is mentioned in an inscription of
'I’iglath-Pileser II. under the form Ba-‘-li Sa-pu-na V'

w ►J-T. In a fragmentary inscription of Esarhaddon
(Kuyunjik fragment, No. 3500, col. iv., line 10) the god Ba^al-
S«;phon is mentioned, together with other Phoenician gods, in a
series of curses, and these are invoked to bring down upon the
ships an evil wind Avhich shall destipy both them and their rigging.

In this fragment allusion is also
made to Baal Sameme
and •Baal Malagi, and all three are
said to be the “gods across the

river,” -T W tTf If e,

ildni ehir udri.’

On the stele in the British
Museum, No. 101, as has already
been said, wo meet with another

Syrian god called Resiipu,


cm


Iiis cult enjoyed a wide

popularity in Syria, wliere lie was
regarded as a god of war. Signor
Lanzoue compares him to the Apollo
Amyclaeus of the Greeks.’ In the
Egyptian texts he is described as
the “ great god, the lord of eternity,
“ the prince of everlastingness, the
“lord of two-fold strength among
“ the company of the gods ; great god, lord of heaven, governor of


“the gods, I


<3 W


^A/WW^ .Xl

The chief centre of his wor


crzi


©


,ni


O a

F=?


r-nii-


* Muller, Asmi.mid Europa^ p. 315.

* I owe this reference to Mr. E. C. Thompson of the British Museum.
^ Dtzimiano, p. 483.


SUTEKH-GODS


283


ship yras at Qet-Reshp, Q in the Delta, but it is very

probable that he was specially worshipped at many small provincial
shrines on the eastern frontier of Egypt. He is represented in the
form of a warrior who holds a shield and spear in his left hand, and
a club in his right ; on his head he wears the White Crown, round
the base of which is bound a turban. Above his foi’ehead, project-
ing from his turban, is the head of a gazelle, which appears to be a
very ancient symbol of the god, and to indicate his sovereignty
over the desert. Reshpu is connected with the god who was
known to the Phoenicians under the name of and was, no
doubt, a god of burning and destructive fire, and of the lightning.
Opinions differ as to the pronunciation of the name some
reading “ Reshef,” i.e., “ lightning,” and others “ Rashshaf,” i.e.,
“ he who shoots out fire and lightning ” ; the Egyptian transcrip-
tion Reshpu supports the first opinion, and from every point of
view it seems to be the correct one.


The existence of yet another Syrian god has been pointed out
by Muller,' who in the Egyptian Atuma, ^ ^ or Athuma,
“, sees the equivalent of the D'tn of the Hebrew
Scriptures ; the female counterpart of the god appears under the
form of Atuma, Finally, among the Western

Syrians Miiller has quoted the existence of two goddesses called
EraoKAUu, ■“‘J


Etowaku, 5^ “O'! Amait,

In the list of the gods whose names are found at the end of
the copy of the treaty which Raineses II. made Avith Kheta-sar,

the prince of the Kheta, are found a number of Sutekh, ^ ^ ^

gods of various cities, among them being Sutekh of Arenna, Sutekh
of Thapu-Arenuta, Sutekh of Paireqa, Sutekh of Khisasapa, Sutekh
of Saresu, Sutekh of Khirepu (Aleppo), Sutekh of Rekhasua, and
Sutekh of Mukhipaina. In the paragraphs on the god Set it has
been shown that for all practical purposes Sutekh and Set ivere
one and the same god in the eyes of the Egyptians, and the
fabulous Set animal was as much a symbol of Sutekh as he ivas of


* Asien itnd Enroptij p. 316.


284


B£S


Set. Sutekh was supposed to be, more or less, a god of evil, but
the Egyptians attempted to obtain his favour, even as they did
that of Set, by means of offerings and prayers.

Among the foreign gods known to the Egyptians is usually

mentioned Bks, J| ^ ^ , who according to some is of Semitic, and

according to others of African origin ; ‘ we may note, however,
that the name of the god appears to be Egyptian, and it seems to
have been bestowed upon him in very early times because of the*
animal’s skin which he wore ; the animal itself was called “ Besa ”


or “Basu,”* He is usually de-
picted in the form of a dwarf with
a huge beai’ded head, protruding
tongue, flat nose, shaggy eye-
brows and hair, large projecting
ears, long but thick arms, and
bowed legs; rouxid his body he
weeirs the skin of an animal of the
panther tribe, and its tail hangs
down and usually touelies the
ground behind him ; on his head
he weal’s a tiara of feathers,
which suggests a savage or semi-
savage origin. He is sometimes
draAvn in profile, like the other
Egyptian gods, but usually he
appears full face, like the god-
dess Qetesh. As a god of music
and the dance he is sometimes


represented playing upon a harp as a god of war and slaughter,
and as a destroying force of nature he carries two knives
in his hands ; as a warrior he appears in a short military
tunic, Avhich is fastened round his body by a belt, and he


‘ Aaieit uud Kuropa, p. 310; Wiedemann, Jtelujion of Ike Ancient

EfjyjdianHy p. 159.


, Bash = Felis Cynailurus ;


see Aetj, Zeit, ii. 10.


^ Ijanzone, I)mqnari% pH. 76, 77.


BES


285


holds in his left hand a shield and a short sword in his right.
Figures of Bes are found carved upon the handles of mirrors, on
kohl vessels, and on pillows, all of which indicate that in one aspect
at least he was associated with rest, and joy, and pleasure. From
a number of scenes on the walls of the temples and from bas-reliefs
we see that Bes was supposed to be present in the chambers and
places wherein children were born, and he seems to have been
I’egarded as a protector of children and youths, and a god who
studied to find them pleasure and amusement.

According to Muller,* two figures of the god were found at
Kahfm, and, if these really belong to the period when that city was
flourishing, Bes must have been honoured there as early as the
Xllth Dynasty. Taken by itself, however, this evidence is not
Avorth a great deal, because the
figures may have been placed in the
tombs at Kahfm during burials of a
much later date. One of the oldest
representations of Bes, as Prof.

Wiedemann has pointed out, is
found in a I’elief in the famous
temple of Ilatshepset at Dcr al-
Bahari, where he appears in the
chamber Avhereiii the birth of the
great queen is supposed to be
taking place. In this chamber
Meskhext, the goddess of birth, presides, and Ave see the goddesses
Avho act fis midAvives to the queen of Thothmes I., and those Avho
are nurses, and the gods of the four quarters of the earth,' etc.,
Avaiting to minister to Hatshepset and to her Ka, or double, which
Avas, of course, bora Avhen she was. By the side of the couch stand
Bes and Ta-ubt, the former Avith his well-knoAA'n attributes, and
the latter represented in the form of a hippopotamus standing on
her hind legs, and leaning Avith her fore legs upon the emblem of

magical protection, What Bes and Ta-urt Avere to do for the
princess is not apparent, but as Ave find one or both of these deities


* Lanzone, Dizionario, p. 310.


286


BES


represented in the lying-in rooms of Egyptian queens, it is clear
that their presence was considered to be of great importance both
to mother and child. In the Heliopolitan and Theban Recensions
of the Book of the Dead the name of Bes does not occur, but in one
of the vignettes to the cxlvth Chapter (§ xxi.) of the Sai'te
Recension this god is seen guai'ding one of the pylons of the house
of Osiris in the Underworld. At some period under the New
Empire the original attributes of Bes were modified, and he
assumed the character of a solar god and became identified with
Horus the Child, or Harpocrates ; little by little he was merged in
other forms of the Sun-god, until at length he absorbed the
characteristics of Horns, Ra, and Temu. As Horus, or Harpocrates,
he wore the lock of hair, which is symbolic of youth, on the right
side of his head, and as Ra-Temu he was given the withered cheeks
and attributes of an old man. On the Mettemich Stele we see the
head of the “ Old Man wlio renews his youth, and the Aged One
“ who maketh himself once again a boy,” placed above that of
Horus, the god of renewed life and of the rising sun, to show that
the two heads represent, after all, only phases of one and the same
god..

After the XXVIth Dynasty and during the Ptolemaic period
we find from certain bronze figures, numerous examples of which
are found in the various Museums of Europe, that Bes was merged
wholly in Horus, and that the Egyptians bestowed upon him the
body and wings of a hawk united to the body of a vigorous young
man, who, however, had the head of a very aged man surmounted
by the group of heads with which we are familiar from the Cippi ol
Honts. On the Mettemich Stele (see above, p. 273) we see him
wearing the plumes of Shu and of the other gods of light and air,
and the horns of Amen or of the Ram of Mendes, and above these
are eight knives and the emblem of million of years, and he holds
in his hands all the emblems of sovereignty and dominion which
Osiris holds, besides serpents, which he crushes in his grasp. He
stands upon an oval wherein are grouped specimens of all the
Typhonic beasts, and we may gather from his attitude that he is
lord of them all. In the vignette to the xxviiith Chapter of the
Book of the Dead a monster, who somewhat resembles Bes, is


BES


287


seen standing before the deceased, though apparently n^t in a
threatening attitude; he holds a knife close to his breast vn his
right hand, and he clasps the root of his tail with his left. There
is no indication in the text to show who this monster is, but it
seems very probable that it is Bes. In the vignette under con-
sideration the creature has a huge head with long and shaggy
hair, but, although his body is large and his limbs massive, he is
not represented as a dwarf ; he has, apparently, come with his
knife to cut out the heart of the deceased, and to carry it away
from him. The papyrus in Avhich it is found, viz., that of Nefer-
uben-f, which is preserved in Paris, probably dates from the
XVIIIth Dynasty, and if the monster be really Bes, or some such
form of him as Hit, 1^, it is important to note that ho had

found a place in the Theban Recension of the Book of the Deco.l at
that eni’ly period of its history.

It is difficult to understand the change of view on the part of
the ligyptians Avhich turned the god of mirth, and laughter, and
pleasure into an avenging deity, but it may be explained by
assuming that he only exhibited his terror and ferocity to the
Avicked, Avhile to the good in the UnderAvorld he Avas a true friend
and merry companion. In the texts, especially those of the late
period, Bes is sometimes mentioned in connexion Avith Netku Ta,
or the “ Divine Land,” or “ Land of the Grod,” i.e., Arabia, and as
this name is also used in connexion Avith Punt, and is applied to
the adjacent lands, attempts have been made to prove that the
god is of Arabian origin. This is, hoAvever, extremely improbable,
for his characteristics are much more those of an African than
Asiatic deity. The figure of Bes suggests that his home was a
place Avhere the dAvarf and pygmy Avere held in esteem, Avhilst his
head-dress resembles those head-dresses Avhich Avere, and still are,
Avorn by the tribes of Equatorial Africa, and this would lead us to
place Iiis home in that portion of it Avhich lies a fcAV degrees to the
north of the Equator. The knoAvledge of the god, and perhaps
figures of him, Avere brought from this region, which the Egyptians
called the “ J..and of the Spirits,” to Egypt in the early dynastic
period, Avhen kings of Egypt loved to keep a pygmy at their
courts. The earthly kinsmen of the god Avho lived to the soutli


288


MERUL


of Egjpt were, no doubt, well known even to the predynastic
Egyptians, and as the dynastic Egyptians Avere at all times familiar
Avith the figure of Bes those of the late period may be forgiven for
connecting him Avith the “Land of the God,” or Punt, whence,
according to tradition, came the early people AA-ho invaded the Nile
Valley from the east, or south-east, and settled in Egypt at no
great distance from the modern city of Kona, Bes Aveai’s an
animal’s tail, Avhich is a striking characteristic of the early men of
Punt, but so does every Egyptian god, and eveiy god, Avhen once
he had been included among the go'ds of Egypt, whether origimilly
Libyan, or Syrian, or Nubian, Avas endowed with an animal’s tail
and a plaited beard, Avhich are the traditional attributes of the
people of Punt. In his original conception Bes is certainly
African, and his cult in Egypt is coeval Avith dynastic civilization ;
the name of the god continued in use long after ho himself Avas
forgotten, and some famous Copts boro it, among them being
Besa, the disciple of the great monk Shenftti, ujeitov^".

A Nubian god of interest and of some local irnportjmcc is

MERur. or Meril, ^ *|* jsa, or «=> {|/| avIio Avas the
son of Horus and Isis ; he Avas the third member of the triad of
the city of Termes, or Telines, ^ ©, a city the site of

AAdiich is marked by the modem village of Kahtbsheh in Nubia,
situated about thirty-five miles to the mn’th of Syeiie. At Dabdd
also he Avas the third member of the local triad, Avhich consisted of
Seb, Nut, and Mei’ul. In the figures of the god reproduced by
Lanzone * ho is depicted in the form of a man, Avith or Avithout a
beard, and he Avears the White CroAvn Avith plumes, or the triple
croAvn Avith horns and uraei, or a croAvn composed of a pair of
horns, Avith tAvo plumes and a solar disk betAveen them, and uraei.
His titles are: — “Great god, governor (or dweller in) the White

Mountain,” | ^ | ^ ; “ son of Horus, great god, lord of

Telmes,” ^ | ^37 “ Great Sekliem, governor of

the two lands of the West,” ^ I ^ * Beautiful


' Dizionario^ pll. 122, 12i^


FOREIGN GODS


289


boy who proceedeth from the son of Isis,” | J

and “holy child of the son of Osiris,” ^ Y

text quoted by Brugsch ‘ speaks of Merul as coming from 'I'a-ncter,
c| both sides of the southern end of the

Red Sea, and the coast of Africa which is further to the south.
Thus it seems that Merul is not of Egyptian origin, and it is
probable that the Avorship of the god is very ancient. The

variant fonns of his name are: — or \ ,

||1| 5r^» ^cnruil, Mcnlil, and Mer-

uter ; from the first two of these Avas formed the classical name of
the god — Mandulis. ^'he centres of the Avorship of the god were
at Telraes and Philae ; at the former place the temple of Merul
was rebuilt by Augustus on the site of an earlier building, but the
ruins of the little shrine of the god at Philae, Avhich stood behind
the colonnade of the Temple of Ari-hes-nefer, suggests that the
building Avas the Avork of one of the early Ptolemies, perhaps of
Pliiladelphus.

In connexion Avith the question of the cult of foreign go^s in
Egypt, and of the gods of Egypt in foreign lands, reference may
here be made to a theory Avhich has recently been jiut forAvai’d' to
the effect that several of the gods of Egypt Avere Avoi’shipped as
idols by the Arabs of tlie pre- Islamic times. According to this

the Egyptian god Tern, = the Arabic idol Tim, (***;

Tehuti (Thoth), = T.POt, ; lusiius, ^ ^

Ya‘utii, .4>^; Reret, ^ ~ ’ Uatchit, |

‘Azza,

Med.an, Hap-re, | ^ 1 = HAiiAi., Bes, jp'],=

Buss, ; Beniiu, J , = Buwanat, ; Bar, J| >=

Ba‘al, J*j ; and so on. The theory is of intei’est, but beyond a


^ See 'Hru^scli, Gvogr<ti*hie^ p. 05I.

® See Alimed-Bey Kainal, hMes Ambe.^ rt hs Dirhiit'ii
(Recueil, xxiv., p. 11 ff.).

II — U


290


FOREIGN GODS


certain/^imilarity between the Egyptian and Arabic names little
proof Has been brought forwai'd in support of it. It is, of c6urse,
quite possible that the knowledge of several of tiie gods and
goddesses of Egypt should have found its way into Arabia in early
times ; indeed this is only what is to be expected. We know that
alreiidy in the Illrd Dynasty the turquoise mines of Sinai were
worked for the benefit of the kings of Egypt, and that the goddess
Hathor was especially worshipped in the Peninsula of Sinai long
before the close of the Vlth Dynasty. From Sinai the knowledge
of Hathor, and Sept, and of other Egyptian gods worshipped at
Sarbiit al-Khadem .and other mining centres would spread to the
north and south, and it is tolerably certain that it would reach
every place where the caravans carried torquoises for barter.
Under the Middle and New Empires this knowledge would become
very widespread, and might have reached the tribes in the extreme
south of the Arabian Peninsula. On the other hand, we have no
proof that the pre-Islamic Arabs adopted Egyptian gods, or that
they even attempted to understand their attributes and cult.
Before the theory already referred to can be accepted it must be
shown that the Egyptian and Arabian gods whoso names are
quoted above are really identical, and that it has more to rest
upon than similarities of names. The pre-Islamic gods were pro-
bably indigenous, and the pre-Islamic tribes being Semitic, their
gods would be, naturally, of a character quite different from that
of the gods of Egypt, and the attributes of the Semitic gods would
be entirely different from those of the Egyptian gods. Whatsoever
boiTowing of gods took place under the early d 3 niasties was from
Egypt by Arabia and not from Arabia by Egypt, and this is true
for all periods of Egyptian history, with the exception of the late
Ptolemaic period, when a few locid and unimportant Arabian gods
appear to have been adopted at certain places in Egypt. The
pre-Islamic Arabs were worshippers of stocks and stones, and it is
exceedingly doubtful if they were sufficiently developed, either
mentally or spiritually, before the period of the XXVIth D)aiasty
to understand the gods of Egypt and their attributes, or to adopt
their cult to their spiritual needs which, after all, can only have
been those of nomadic desert tribes.


CHAl’^rER XIX


MISCELLANEOUS GODS


I. — Tub Gods op the Twenty-eight finger-breadths op the

Royal Cdbit


1. Ra, O.

2. Shu, p.

3. Khent, £ 3 .

4. Seb,

5. Nut,

6. Asar, ]1 .

7. A.t, £

8. Set, S - J ,

9. Nebt-iiet, 'o'.

10. Heru,

11. Mest, — .


12. Hap,


13. Tuamatef,

14. Qeb^sbnnu-f, III

15. Tf^iuti,


16. Sb:p, ■

17. Heq, I -4^.

18. Xntsxm, Sfj^.

19. Maa-en-tep, ^ . ♦

20. Au-REN-F-TCHESEF, <J£>-

21. HakI?)

22. Septo, /i ^

23. Seb, i<.

24. An-IIer, V ■ >1 .

25. HER..1CA, ^Hfj.

26. SlIEFS,

27. Amsu (or Min),

28. Uu,


292 / MISCELLANEOUS GODS

II . — 'pnE Gods and Goddesses ok the Days ok the Month.


1. 1st hour of tlie 1st day of the Moon : Siitr, P •


2. Ilnd ,,

3. Illrd „

4. TVth „

5. Vth „

6. Vlth „

7. Vllth „

8. Vlllth „

9. IXth ,,

10. Xth „

11. Xlth „

12. Xllth ,,


?? ??


ITnd

irird

IVth

Vth

Vlth

Vllth

vmth

IX th
Xth

XTth

Xllth


j? *

?? ??

??

??

J?


IJI!BU-SA-AsT, j“,

Ast. jj“.

Sekhet, ^ ® .

Uatchit, J (](j
Menhit,

Uk-HEKET, ^

sa, 9^.


Hetet,

Ba-neh-

'I’e'ptu,


2.

Ilnd

J5


XIVth

yy

yy

[Teknut,

^0

:]•

3.

Illrd

y?

jy

XVth

yy

yy

Seb ((ieh),

4.

IVth


?y

XVIth

yy

yy

NtiT,

5.

Vth

y?

y?

X Vllth

yy

yy

Anpet, (j

0“

□o'

(J.

Vlth

y?

5'

XVIIIth

yy

yy


III. — ^The Gods and Goddes.ses ok the Months ok the Yeak

Month Deity

1. euiOYX =-^^ 1 ^ 1 ^. Goddess Tekhi^ ^\\.


* Var., TEKU-HEr..


iMISCELLANEOUS GODS


293


Mo-

o*
o*


Moiitli

«

2. nAont = "

3. Aaoup = ^

4. sco**-*^ = M

5. TUU&I =/

6 . jLiex*P = '

7. = -

>

8 . <|>ApjuioYei = ■

9. =

10 . nAuim =

11 . cnHn =:


12. AjiecajpH =


c» o
cm

S^*

tm

Ci 0

CTZ]
o O

crz 3

S=o-

CZZ]

CZZ 3

CTZ)


Deity

God Ptah-aneb-res-f’
Goddess Het-iiert

Goddess Sekhet^

God Amsu, or Min^
God Rekeh-ur*

t

God Rekeh-netches
Goddess Rennutet

God Khexsl'

God Khenthi®
Goddess Apt®

God Heri:-kih;ti^


<CZ> tk ^

AAW\A ,

o Ja ^

*

/VWVXA T mZL Ai,

fUtililfl-

I


IV. — The Birthdays of the Gods and Goddesses of the Five

Epagomenal Days.

1. Day I. . '=3:7^, The Birthday of Osiris.

2. Day II. . O ii, The Birthday of Horus.

1 Vurianls, Menkuet and 0 ^ , HKii-An’.

' ® o I ci criD

- Var., t I .Mi t Ka-hbu-ka-iieis. ^ Ya-., ' Suef-eeti.

‘ Van, ^ ® ^ ^ o 5^. Makhiar.

‘ vwt., ^ f ^ IIH ]. a«c..H«xi-.KH»TrrH ““I '3? i) ^ ,

HeiuAntet.

® Variants, (| ^ | AJ’T-hest and 'C3t7 i| ^ ^ ^ P’ HEr-Ari-HKXT-s.

^ Variants, An-RENrir and YSP HEu-'fEi*.


294


MISCELLANEOUS GODS


3 . I>&yfLIL. . o 111,

4. Daf IV. . Oiiii,

5. Day V. . oiiiii.

V. — ^The Gods and

1. First Hour .

2. Second Hour

3. Third Hour .

4. Fourth Horn*

5. Fifth Hour .

6. Sixth Hour .

7. Seventh Hour

8. Eighth Hour

9. Ninth Hour .

10. Tenth Hour .

11. Eleventh Hour

12. Twelfth Hour


Tlie Birthday of Set. ,

The Birthday of Isis.

The Birthday of Nephthys.


Goddesses oe the Hours of the Day.


Amseth

Hap

Toa-mat-f .
Qebh-sennu-f
Heq .

Armai .
Maa-tef-f .
Ar-ren-f-tchesef
IIentch-hentcii
Qet

Ari-nef Nbbat.’
Matchet


A


O o ^ c


-C2>- W/VAA


VI. — ^The Gods and Goddesses of the Hours of the Night.

The deities of the hours of the night are the same as those of
‘ the hours of the day, and their names follow each other in the
order in which they occur as gods of the hours of the day.


* Var., An-erta-nef-nebat, ,JU.


MISCELLANEOUS GODS


295


VII. — ^The Gods and Goddesses who watch before -,)^nd
BEHIND OsiRIS-SeRAPIS DURING THE TwELVE HoURS ,


OF THE Day AND OF THE NiGHT.


•V


By Day Before Osiris Behind Osiris

Hour 1. Mutchet Amseth

2. Amseth IJap

3. Hslp Tuamutef

4. Tuamutef Qcbhsenuu-f

5. Qebhsennu-f Heq

6. Heq Armaiii

7. Arimiiu Maji-tef-f


8. Maa-tef-f

,, 9. Ari-ren-f-

tchesef
„ 10. llentch-
lieutch
„ 11. Qet

„ 12. An-ertfi-nef-
uebtit


Ari-ren-f-

tchesof

Hentcli-

hentch

Qet

An-orta-nef-

iiebat


By Night Before Osiris Behind Osiris

Hour 1. Thoth and Anep Amseth
„ 2. Anep and Ap-uat Hap

„ 3. neru and Thoth Tuamutef

„ 4. ncm Ast Qebhsennu-f

„ 5. AstandNebt-het Heq

6. Shu and Seb Armaiu

„ 7. Thoth and Anep Maa-tcf-f

8. IJeru and those Ar-ren-f
in his train tchesef

9 Hentch-

heutch

„ 1 0. Heru and those Qet
in his train

11. Neteru ent ha- A.n-erta-
abt nef-nebat

„ 12. Heru and Seb MatOhet


VIII. — The Gods of the Four Winds.


1. The North Wind was called Qebdi, ^ J ^ or ^


North Wind.


North Wind.


296


MISCELT.ANEOUS GODS


^ The South Wind was called Shehbui,


r'vv "I

ra


11 ^.’


or


3. The East Wind was called Hknkhisesui, ^ Pp ® , or

0 zn T ! •

4. The West Wind was called Hutchaidi, ® | 1|1| or


East Wiiul.


IX. — ^Thb Gons OP the Sense.s.

1. Saa, the god of the sense of Touch or

Feeling and of knowledge and understanding, is depicted in the


MISCELLANEOUS GODS


297


ordinary form of a man-god, and he has upon his head sign
which is tlie symbol of his name. One of the eiN^jliest

mentions of this god occurs in the text of Unas (line 439), where it
is said that the dead king has “ taken possession of Hu and hath

gained the mastery over Saa,” i ^ P ^

P (j mm 111 the Theban Uecension of the Booh of the Dead,


Saa, or Saa, appears in the Judgment Scene among the gods who
watch the weighing of the heart of the deceased in the Great
Balance, and he is mentioned m the xviith Chapter as one of the
gods who came into being from the drops of blood which fell from
Ra when he mutilated himself. From the same Chapter we learn
that it was he who made the pun on the name of Ra, the Cat,


God of fiod of tlio God of God of

Toiu-h. Intelligciico. Sooing. ITeariug,


TIu? gods of tiie Senses.


which he declared to be “ 3Iau,” | ^ ^ > because it Avas “ like ”

{rmn, ^ ^ |) that Avhich he made. Saa Avith Thoth, and Sheta,

and Tern formed the “ souls of Khemennu ” (Herraopolis),^ and Saa
had a place in the Boat of Rii (cxxxvi.B 12), Avith Hu andt)tlier
gods. In Chapter clxix, (line 19), Saa is declared to protect the

members of the deceased by his magical poAvors, (| ^ ^

°*|**”| although Avhat he Avas exactly supposed to do

for him is unknoAvn ; in this passage he is mentioned in connexion
Avith the goddess Sesheta, the “ lady of Avriting,” and one of the
female counterptu’ts of Tliotlu In Chapter clxxiA^ (line 2), Saa is said
to have been begotten by Seb, and to have been brought forth by


^ See Cliapter cxvii.


298


MISCELLANEOUS GODS


the coAipany of the gods, and this statement supplies us with the
reas^ why he is grouped among the 'gods of the cycle of Osiris,
The' texts make it clear that Saa was the personification of the
intelligence, whether of a god or of a human being, and the
deceased coveted the mastery over this god because he could give
him the power to perceive, and to feel, and to underatand. At the
end of the clxxivth Chapter (lines 16, 17), a “ Great Intelligence,”

“Intelligence of the


Amenti of Ra,” p ||
mentioned.


w


Saa-Amenti-Ra, arc


2. Hu, § ^ sense of

Taste is depicted in the ordinary form of a man-god, and he also
has upon his head the sign Avhich is the symbol of his name.
He is mentioned in the text of Unas with Saa, and he appears
with him in the Judgment Scene, and he was present together
with .Vmen, Thoth, Nekhebet, Uatchet, and Saa, when Tsis brought
forth her son Horus in the papyrus swamps of the Delta. Like
Saa, the god IJu came into existence from a drop of blood which
fell ■from Ra when he mutilated himself. Hu was, however, not
only the personification of the sense of taste in god and man, but
also became the personification of the divine food upon which the
gods and the beatified saints lived in heaven. Thus in the
Ixxxth Chapter of the Boole of the Dead the deceased says, “ I
“have taken possession of II u in my city, for 1 found him therein,’
and in Chapter clxix. (line 22) it i.s said to the decea.sed, “Hu is
in tW mouth.” In some passages it is difficult to decide whether
the Im mentioned in the texts refers to the god of the sense ot
Taste, or to the divine food hu.

.3. Maa, the god of the sense of Sight, is depicted in

the ordinary form of a man-god, who has upon his head an eye,
which is both the emblem of his chief attribute and the
symbol of his name. '

4. Setem, , the god of the sense of Heaking, is depicted

in the ordinary form of a man-god, who has upon his head an ear,
which is both the emblem of his chief attribute and the symbol


MISCELLANEOUS GODS


299


of hia^ name. The gods of the Four Senses appear together in a
relief which was made for Ptolemy IV. at Edfft. In this we have
the Sun’s disk on the horizon placed in a boat wherein are 'the
gods Heru-merti, Ap-uat, Shu, Hathor, Thoth, Neith, and Heru-
khent-khathet ; the king stands in front of the boat and is offering

Maat, ^ , to the god. Behind him are the gods of the senses of

Taste and Touch, and behind the boat stand the gods of the senses
of Sight and Hearing. An interesting variant form of the god
Setem is reproduced by Signor* Lanzone, from which we see that
he sometimes had the head of a bull with the body of a man ; the
text which accompanies the figure describes the god as “ the
dweller in Pa-Shu ” (i.e., Dendera), and calls him the “ bull, loi'd
of strength.” *


X . — ^TiiE Soul-God.

The mythological and religious texts contain indications that
the Egyptians believed in what may be described as a “ AVorld-

Soul,” Avhich they called Ba, its symbol Avas a beaixied

man-headed haAvk, and it Avas identified Avith more than one god,
for there Avas a Soul of Rii, a Soul of Shu,- a Soul of Seb, a Soul of
Tefnut, a Soul of Osiris, and “ the Soul of the Great Body Avhich
is in SaVs, [i.e.,] Neith." In the Jiook of the Deoit (xvii. 109 ff.)
we find that the Soul of Ka and the Soul of Osiids together
form the double divine soul Avhich inhabited the Tchafi,

^ dAA’elt in Tettu. The existence pf a

World-Soul presupposed the existence of a World-Body, which
is of course the material univei’se; and the type of this Avas,
according to the priests of Heliopolis, the body of Osiris, and
according to the priests of Sais, the goddess Neith ; in other cities
the priests, no doubt, identified the AVorld-Body Av-ith their local
gods. Men and gods Avere supposed to contain the same component

parts. Man possessed : — 1. A physical body khat). 2. A


* Dizionario, pi. 384, No. 2.


3 Brugseh, Dirt, j>. 77G.


300


MISCELLATS^EOUS GODS


s,oul or 3* A heart , dh). 4. A . double (LJ,

M)/ 5. An intelligence khu). 6. Power sehhem).

7. A shadow I'haihit). 8. A spiritual body ^'dh).

9. A nanio ( , rcii) ; and the gods possessed divine counter-

parts of all these. Thus Ivhepera was “strong in his heart
when he began to create the world, and according to one version
of the Egyptian legend of Creation this god was united to his
shadow. A god had only one heart and one shadow, etc., but he
might possess several souls and “ doubles,” and wo know that the
souls of Rfi were seven in number, and his doubles fourteen.
Tlie names of these last were: — 1. Heq, “ intelligence.”

2. Nekut, J, “strength.” 3. Khu, |^, “ splendoiu’.” 4. Usr,
■|, “power.” 5. Uatcii, |, “ vigoim.” 0. Tchefa, “abund-
ance.” 7. SiiEPS, “ Avealth.” 8. Sknem, “ intei’inent.”

9. Sept, “provision.” 10. Tet, “stability.” 1 1. Maa, -<$>-,

“sight.” 12. Setem, “ hearing.” 13. Sa, .■sjs, “intelligence.”
144. Hu, ^=», “taste.” Similaidy the texts shoAv that the
Egyptians believed in the existence of a divine Khu, and of a
divine Sekhem, etc.


XI. Goude.sses ani> Gods of the Twet.ve Hours of the

Night.

Goddesses.


Hour 1.

^ WSqA . .

. Nebt-theiient.

„ II.

_4K_ /N

1 .

. Sakset.

„ HI.

^

V ■ ■ -.I J\

. Seheu-tot.

„ IV.

A •

dsa £:» o

. .Va-sheft.


—I ^


MISCELLANEOUS GODS


301


Goddesses.


Hour

V.

n ci .

. Neb-askukt.

. x„, ...... ^


VI.


5?

VII.


. H ER-TEP- A U A- II E R-X EB-S


VIII.

f ^ ^ o * • •

. Mert.


IX.


. Ner-sexti.

??

X.


. Mut-xkb-set.

V

XI.

NK 11 C) *

. Kiiesef-kiiemt.

D

XII.


. Pab-xeferu-en-xeb-set.


Gods.


Hour

I.


??

II.

iI‘S'7 ■

?J

III.

I-Jl
Q

JJ

IV.


J?

V.


??

VI.


??

VII.


VIII.


D

IX.

r5T* •

55

X.

° =*’1*

C3EI1 (SD 1

55

XL


55

XII.


Khepera.

Ab-f.m-tu-f.

Neb-xeteru.

An-mut-k.


Baim-f.


Heuu-sbati.

Seker.

Heru-her-kiiet.


Maa-hra.


Pesii-iietep-e.

IVA-TAUl.


Ka-kiiu.


302


MISCELLANEOUS GODS


XII. — The Goddesses and Gods of the Twelve Hours

OF THE Day.


Hour.

oil

III.


C)


IV. s

C3a o


Goddesses.

. . Nundt.


. Semt.

Mak-nebt-s.
. Seshetat.


Gods.

P <2 . . . Shu.


Hu.


Y, Jj “ , Nesbet.

VI. . . . Ahabit.


(2 . Sau.

PJoBx-

■


X7 ^

® O

AA/VS,W


VII. ^ ()(| (2^ . Nekiu.
VIII- • • Kheperu.


O


M •


IX. w cm '


. Tcheser-shetat. jj


X. f I (] o j . Sati-atot. •

^I-"P§^T1 Sesb-kheperu.

XII. ‘^0 ^ Hap-toheserts. <


a\kERT.

Tehuti.
Heru-em-au-ai
Khensu.

Ast.

IIeq-ur.

n Maa-ennu-am-

"Ir UAA.

^ "|]~ © 'Tf=’ A a-am-khekh.


XIII. — The PlaIxets and their Gods.^

1. Jupiter, the “star of the South,” ^ilc^v, was called
under the XIXth and XXth Dynasties Hebu-.\p-sheta-taui,
and in the Graeco-Roman period Heru-ap'sheta,


\/ □ or Heru-pe-sheta, ' ic. This planet

was without a god.

2. Saturn, the “star of the West which traverseth heaven,”
ic 111 i ^ was called “ Heru-ka-pet,” ^


9 1*6.,


1 See Brugscli, Thesaurm^ p. C5 ff. ; Aegypiologie^ p. 336.


MISCELLANEOUS GODS


303


“ Horus, Bull of heaven,” under the XIXth and XXth Dynasties,
and in the Graeco-Roman period Heiid-p-ka and Heru-ka,

and planet was Horu^

3. Mars, the “star of the East of heaven,” ^ ° which

is described as the “ [star] Avhich joumeyeth backwards in travelling,”
P ^ called “ Heru-khuti,” under

the XIXth and XXth Dynasties, and in the Graeco-Roman period
“ Herd-tesher,” Horus.” The god of

this planet was Ra, G.


Venn.*?. Moroiiry. Mars. Saturn. Jiil>ir.er.


4. Mercury was called Sebku, ^ ^ 3 ^ ^ > under the XIXth
and XXth Dynasties, and Sebek, ^ j S) or Sebbk, Jj in the

Graeco- Roman period. The god of this planet was Set, ^ ^ 4: •

5. Venus was called the “ star of the ship of the Bennu-

Asab,” ^ under the XIXth and

XXth Dynasties, and “ Pi-neter-Tuau,” i.e., the “god of the
morning,” in the Graeco-Roman pei’iod. The god of this planet
was Osiris. As an evening star Venus was called Sbat uatitha,


Ci \N


1 Var.,p'^ (1^*.


304


MISCELLANEOUS GODS


XIV. — ^Tiie Dekaxs and theju Gods.*


^ The Dekaus.

1. 'JV-rA-KrAuT . .


Ptolemaic Variants. -

CI32n


2 .

3.


1. ’ropa-Kotiniut.

Kenmlt ....

Kher-kiiept-Kenmut


4. II.\-TCHAT . .


i;-

5. Pehui-tchat

w

i;-


0. Tuenat-hert


Jp


1 Seo Lepsias, Chromlogie, p. 60 ; JJrugsch, Thesaurus, p. 167 fF. ; Ae<jyi>t-
ologle, p. 340.

- Tlio Greek traiLScript ions are as follows : —

» CIT * XNOYMIC XAPXNOYMIC

« HTHT ^ <l>OYTHT ** T(0M


MISCELLANEOUS GODS


305


The Dekans.

7. Themat-khert . .


Ptolemaic Variants.


7. Theiiiut-khfrt.


8. USTIIA.

9. Bekatha .


10. Tcpa-Khentot.


10. Tei*a-khentet

11. Kiieutei'-heiit


fi


(Ilh i<


12. Khentet-kliert,


(Hh


13. Thbmes-en-kheotet

t5r ☆


“IPiii*-'


IB. Tiioiries-on-kheniot.


11. Sfipt-khoniin.


U. Sapt-khennu


® j.


° ® I*.*

“ A<VWV\ '


' OY€CT€- BIKWTI
^ TnHXONTI


- A4»OCO ® COYXOJC

■ XONTAP6 « XONTAXP6

» CnTXN€


U— X


806


MISCELLANEOUS GODS


The Dekans.

15. Her-ab«uaa . . . ^

/


15. Hor-iib-uaa.


16. Shesmu

17. Kenmu


O’ aSSs >lc.


Ptolemaic Variants.

1

Vc.


■ /WVSAA

. ic-

r~ Yl, J /WWW

zrzz3


18. Semtet . .

19. Tepa-semt .


19. Tepri-semt.


20. Sbrt

21. Sasa-sert . . .


21. Sasa-Sert.


22. Kher-khept-sert .


» ‘PHOYO) ? C€CM€, CIC€CM€ » KONIM6 ‘ CM AT
® « CPO) ^ CICPO) »


MISCELLANEOUS GODS


307


The Dekans.

23. Kiiukhu ....


2 li , Kliukhu.


Ptolemaic Variants.


* \


24. Baba

25. Kiient-iieru . . .


2

< 0 'k .


26. HEJi-AB-KHENTU.


9

I


\


28. Qet . . . . .

29. Sasaqet . . . .


-kic
O kkk


liA*-’


30. Abt


• • • •


1 TnHXY 2 XY » TnHBlOY ♦ BlOY, THIBIOY
« XONTAPC « XONTAXP6 ^ CIK€T » XWOY


308


MISCELLANEOUS GODS


The Dekans.


31 . Khau


Ptolemaic Variants.

■


32 . Remen-heru-an-Sah


i'


I


33 . Mestcher-Sah . . [jj P ^ ^ ^ \ ^


■k •


33. Mestchcr-Salj.

34 . Remen-khek-Sau . IX

.V

.:V*Sah


=1

-A— ^


fl X *


3r>. Sail.


36 . Sah 14^

i.

37 . Septet . . . . X'


Tfr *


.‘57. Septet.

» €PC0, APOV * P€M€NAAP€ ’ 0OCOAK

* 6yap€ ’ cweic


MISCELLANEOUS GODS

The Gtods op the Dekans.


309


1. See, ^ or Hapi-Asmat,

Hapi-Mestha.

2. Ba, or Isis.

3. Khentet-khast, ^ 1 D oi’ Isis, or the Children of Horns.

4. Ast (Isis), jj or Tuamntef, or the Children of Homs.

5. Nebt-tep-ahet, Children of Horns.

6. Mestha-Hapi, or Tuamntef.

7. Qebh-sennuf, or Tnainntef.

8. Tuamutef, ic .

9. Tuamutef, Qbuh.senxl'f, or Hapi.

10. Ti'AMUTEF, II API.


11. IIeuu,

12. Set, p .

13. Heru,

14. Ast Neut-het, jj^

1*- Set. otUt, |^.

16. Heru, or Ur, |^.

17. Mestha, Hapi, Tiamutef, QEiiiiSENXUF,

*^,1 SI'J-III-

18. Heru,

19. IjAPi, (I D f|M

20. Asr, jJ“

21. Tuamotef, Qebhsennuf.

22. Qebhsennuf.


310


MISCELLANEOUS GODS


23


24, ^uamutef, Qebhsennuf.

25. Mestha, IJapi.


26. i^ERU,

27. IJeeu,

28. Heiiu,

29


30. Mestha, Qebhsenxuf, Titami;tef,Qei!HSennuf, Uapi.

31. Hapi.

32. Mestha.


33. TuAMI:TEF, QEBUSENEliF.

34. Maat-Heru, Heru,

35. Maat-Heru, Here,

36. Maat-Heru,

37. «Maat-Heru Ast, jj 5^-


XV. — The Stau-guds rehinh Sotfijs ani> Orion.


c


1. Shethu, ^ ^ Shetu


csa


i»-X

0 . I I I


^ AWV^.^ ^

2. ISESUa, ^ i< .

3. Shi‘:pet,


4. Apsfotcii, (| if .

5. SEFiSIIES, P J if .

6. Uash-neter,


1 Variant for Nos. 20 and 30, jj ^ «*-«» jj] valiant of

No, 29, varimit of No. W, Hapi, Qebhsennuf.

^ I AAiTAiW


spirits, and on tlie left are; — 1. Three jackal-lieaded spirits j 2. The eight primeval gods of Khemciiiiu, frog-headed siiakc-hcadcd ;
3. The four-headed ram of the Xorth wind; and, 4. The llaui-heuded hawk of the East wind.


312


MISCELLANEOUS GODS


XVI. — The Star-gods of the Southern and Northern Heavens.

(See 313.)


^ 1. The hippopotamus Hesamut, or Rerbt,

up the back of which climbs a crocodile without name ; Dr. Brugseh
identifies this representation with Draco. In a list of the hours
the various parts of the body and members of the hippopotamus
goddess are mentioned, e.g., 1. AAAAAA


3.

7.


9 I ^ fuuum,


w


?p- «-g^p- «-w:p-

2. The bull Meskheti, ^ ®

equivalent of our Great Bear.

3. Horus the Warrior An,


o o


D jl


P- ®-2^P-


this was the Egyptian


who holds ill his hand a


weapon with which he is attacking the Great Bear.

4. A man standing upright and wearing a disk on his head ;
without name.

5. A man standing upright; he holds a spear which he is
driving into a crocodile. This figure is without name.

6. A hawk ; without name.


7. The goddess Serqf.t, jl ^ o’ form of a ivoman.

8. The lion Am (?),
eighteen stars.

9. The crocodile Serisa, j) .


jSas, or


I


T II


with


XVII.— From the famous circular representation of the
heavens, commonly known as the “ Zodiac of Dendera,” which ivas
formerly in the second room of the Temple Roof at Dendera, but
which is now preserved in the Bibliotheque Nationale at Pai’is,
we learn that the Egyptians had a knowledge of the Twelve Signs
of the Zodiac. It is wrong, however, to conclude from this, as
some have done, that the Egyptians were the inventors of the
Zodiac, for they boiTowed their knowledge of the Signs of the
Zodiac, together with much else, from the Greeks, who had
derived a great deal of their astronomical lore from the Baby-
lonians ; this is certainly so in the matter of the Zodiac. It is at


MISCELLANEOUS GODS


313


Ik* Sfar.jrofU near the N-:irth Pulo.


314


THE ZODIAC


present a subject for conjecture at what period the Babylonians
first divided the heavens into sections by means of the constella-
tions of the Zodiac, but we are fully justified in assuming that the
earliest forms of the Zodiac date from an exceedingly piimitive
time. The early dwellers in Babylonia who observed the heavens
systematically wove stories about the constellations which they
beheld, and even went so far as to introduce them into their
national religious literature, for Babylonian astrology and theology
are very closely connected. Thus in the Creation Legend the
brood of monsters which were spaAvned by Tiamat and were
intended by her to help her in the fight which she was about to
Avage .against Marduk, the champion of the gods, possessed astro-
logical as Avell as mythological attributes, and some of them at
least are to be identified Avith Zodiacal constellations. This A'iew
has been long held by Assyriologists, but additional proof of its
accuracy has recently been furnished by ]\Ir. L. W. King in his
“Seven Tablets of Creation,”* Avherein he has published an
interesting Babylonian text of an astx'ological character, froixi Avhich
it is clear that Tiamat, under the form of a constellation in the
neighbourhood of the Ecliptic, is associated with a number Of
Zodiacal constellations in such a manner that they may be identified
Avith members of her mythical monster brood. The tablet in the
British Museum from Avhich Mr. King has obtained this text is not
older th.'in the Pei’sian period ; but there is little doubt that the
beliefs embodied in it Avere formulated at a far earlier time. That
certain foi’ms of the Creation Legends existed as early tis li.c. 2300
there is ssitisfactory evidence to shoAv, and the origins of the
systefnatized Zodiac sis used by the later Babylonians and by the
Greeks are probably as old ; Avhether the Babylonisins Avero them*
seh'es the inventors of such origins, or Avhether they are to be
attributed to the earlier, non-Semitic, Sumerian inliabitants of the
country cannot be said. It is, hoAvever, (juite certain that the
Greeks borroAved the Zodiac from the Babylonians, and that they
introduced it into Egypt, probably during the Ptolemaic period.
The following are the forms of the Signs of the Zodiac as given at
Dendera.


' Vol. I., page 204.


310


SIGNS OF THE ZODIAC


(D


cC

cr:

S

SP

CO


rgi


C

o


o

• ^

tc

c

-t-3


= ■§

, cc


<

&

»

DO

I

K

I

Si-H

W


I

{25

I

Q

t:5

O

5

!:<

U:


^ 'i

ikk ^

rt- ^


i


Ul


ts

H


S


e4


d


<


H

1


d

•


«

Hi

PQ

CO

N


i

S5

»-H

y>

525

1

<

H

1

HH

h5

So

W

1


1

>-H

Pi

►H

1

<


<


-t3

CS3


|::j


«H

fls

rs


rK


•s


iMi

li

»— ii

UA

u i "T


H

!!S

<5


• a


CO

I

i?r«

Ld

;2;


&

Ia'


a V T ►-T ►H- -r* ►— **

^ ii_ j_ S S ^ ^

^ AA 4- lA fc=i lA A 1 ’ll


iA T


4 -

A


^ T


i i J .{ i


k i k i k k k

1 ▲ A A I i

4rAAUfAAAAAAAUAAUAAAA
A iA Ai AA AA Ai Ai AA AA AA AA AA


^ a

K I

.2 -P

?H

J

rr p
O

1S3 tA

s I


1 *!.
£ ?r
^ s

2 J

M 1-0

ct ci

pq

r-M

a

55 -

Cw

C

H-f r-J

C3

c2


<


«

H


CO


CO

--i


u:

»-<

CO


<

C-*

I

pi

e

lA


t3

u:


f5

{25

4.


5

0

% ^A

«

{25

A

c


<

1


>

0

•s

H

r/j

K

-<

{ 2 ; ^

0

'V' .

<

fJl-

0^

cr

<

P*

A

II

C5

N


4r

^ ^


i


^4

>-'f


« 5®

^ -. ^

{25
(3$


CO

P9


CO

P3

H


Cvl CO


HI

52i

k-^

s

p?

'A

0

{25

0

0

c

PC

-<

0

Ph

<5

Hi

c

c

c

H<

PC

PL.

5

<

CO

pli'

0

Cah


{xS


►H


—**

w

Hi

0

0

»-3

>

H- 3

c/i

crj

0

*■■1

pH

CO

Ttl

0

CO

l>I

06

C75

d


w


^ See Sti’assmaier and Epping, AstnmoittlscJiCH tnu^ BahyUm^ p. 7. at end ; Jensen, Kosjuoloyle, p. 57 fF. ; R. C. Thompson, Magicians
and Astrologers, p. xxiii. ff.


MISCELLANEOUS GODS


317


XVIII. — In the Second Corridor of the Tomb of Seti I.
are the following names of gods, with figures:* — 1. Temtemtch,

= KiIEOTI - QESEB, v’-

Nktch-baiu, ^ 1 . 4. Nef-em-baiu ^ AAA^A/V


1 . 5. Shnki,


7. Tbm,


t>. Ba-Ka, ^

. 8. Shu, r-cn ^

13. Aatiu,


jjcj. 11. liEiiu, 12. Rifjii, <=

||[| 14 ). Extuti, 1*5 . Amkxt, (|^^rvy].

16 . Aakebi, Jfjll'tCl,- 17 . Kiienti-Ambxti,

)8.Macti 4^;. IS.’rEBATI.^E.-^^. 20.SIIAI,


^ w


23. Tchemtch-hat, j . 24. Aper (?) -ta,


. 25. Thenti,


i:i\\


. 26. Kiiepi, ® i|l|. 27. Skkheper-


KHATI, 28. Ameni, (j


29. Aat,


il


30. Mau-aa, ^|. 31. Metu-khut-f, | sa

. 32. .VuAi, '^3. Senic-hra,


^ © ,

• A /WwWA y-\ Q g , ***^ *■> ^

34. Astiieti, LI , ^ „ Q . 35. Tiieta-i-ixen, 4*t* Besi-

SIIEMTI, Jjpi|l| '^7. SEMAAtlUT, 38.

KhEPERI, ^ 1|||. 39. 1i.\-AtENI, ® !|

HRA, P _ 41 , N.\KIU-MeNAT, /«wvw || (|(| ^ ^ .

42. Sehetch-khati:, p|^

rj ^ Aww\

44. Nut, . 45. Tefxut, . 46. Nebt-het, M

p==q * Ld

47. N<j, 48. I^BAAITI, i f] Ijll “• ^9- Netheet,


' See Lefoburei Lea Ilypogces lioyaux de Thlbes, Paris, 1880, pt. i., pi. lo II.


320 MISCELLANEOUS GODS

50. Seraa, jj. 51. Qereuti,

52. Amejt-ha, I ^ 53. Khepber, 54. A.\ai,


-a w
nm'


. 56. Sekhen-ba,


(*=0). 55. Sbrqi,

57. Rekui, f|[|. .58. SiiEPi, SE □!]()• 59.

Sesiibtai, I, Maa-uat,

02. Hetchcti, 6S. aDKK, 64.

Then-aru, ^ 'I -s>- ^ I j . 65. Her-ba, £g£ ^

66. Qa-ba, 67. Xetchesti,

68. Amam-ta, . 69. Ketuiti,

70. Urshiu, 71. A.vn.a-titati, (| ^ 72. Nehi,


XIX. — The Names ok the Days op the Month and their Gods.

00


1.

O w


-k


Heb-enti-paut, or


3.


□


?klr'=^-

Ileb-abet. Day of Heru-netch-tef-f.

Heb-mesper. Day of O-siris.


4. ^ -||-^'X7, Heb-per-setem. Day of Amset.

Hcb-khet-her-kliaii. Day of
Heb-en-sjis. Day of IMamutef.


5.

o I a


Ml


() "* /WWW v 37

III


O


[l3^.


c 1

I 'X7*


Heb-tena. Day of Qebhsennuf.

Hel)-tep-[sibet] Day of Maa-tef-f.

Ueb-kep. DayofAri-tchet-f,.csj>-2^*


322


MISCELI.ANEOUS GODS


10 .

Pil^C-

11.

Q 1 1 1
^mcE 7 ’

12.


1 1 1 ^

13-


14.


15.

'1 .


AVWVA

16.

ifiPn"^-

17.


18.

Ily w.

19.


20.


JSi[\


<1:^


*

24. ^


25.


%


2 «.


27. ^cgn j


28.

29.


Qf=R

0^37"


30. 'JX?


0F=?

e 'X7‘


Heb-saf.

Heb-satu.

Day of Ai’i-ren-f-tchesel',

cz> ^

Day of Netchti-ur,‘i“ ^ ^

Heb-Heru-en-

.Day of Netch-an (?),

H eb-iuaa-set.

/v\#vw.

Day ofTekcn-cn-Ra,'::::::?! „ .

Heb-sa.

Day of Hen-en-ba, |i 0

H ob-ent-met-tua.

• 1 •

Day of Arraauai, Ijl] ^

H eb-mesper-sen.

Day of Shet-f-met-f,

I;Ieb-.«a.

Day of Heru-her-uatch-f,

k'='i'—

Heb-aiili.

Dav of Abi, ^ .

•' ■ ’ j'-J

H eb-setcm-mctu- f.

Day of Au-mut-f, j| .

Heb-anep.

Day of Ap-uat, \/ □

^leb-aper

Day of Anpu (Auubis).

Heb-peh-Sept.

Day of Nfii, g (jlj

Heb-tenat.

Day of Na-ur, ^ ^ X 7 .

Heb-qenh.

Day of ISla-tesher, q

Heb-setu.

Day of Slieni,

Heb-pert.

Day of Ma-tef-f, »t 2 _ .

r==n:

Heb-usheb.

Day of Tun-abui, ^^'W-

Heb-set-ent-pct.

Day of Khnerau.

l;Ieb-ari-sekhem(?) Day of Utet-tef-f, ^ >t^.

Heb-nu-pet.

Day of Heru-netch-tef-f or

/A^A/V^

Nehes fD .


GODS OF THE BOOK OF THE DEAD


U23


XX. The gods and mythological beings who are mentioned in
the Theban Recension of the Book of tke Dead}


Ai’ethi-ka-sa-thika
Aseb .

Ashu .

Ashbu
Asher
Akeru
Atof-ur
Ates-hra-she
yVahet .

Aakhabit .

Aa(ietqet

Aah .

Asar .

Ast

Aukert

Aukert-kheutet-ast-s
Abu-ur
Ap-uat
Ap-uat-raeht-sekhem-pet
Ap-uat-resu-sekhem- taui


\UU-


CIL_:> AA.VVN.\ ,


onA.


jlfO-


^ The passages in which these names occur are given in the Vocabulary to my
edition of the J^ook of the Dead, {Chapters of Comiufj Forth by Day, Loudoo, 1898.)


324 GODS OF THE BOOK OF THE DEAD


Ap-si ....
A^>sliat-taui
Ara-beseku .

Am-snef

A m-liauatu-ent-pehm-f
Amen . . .

Amen-Ra .
Amen-Ra-Heru-khuti .

A men-nathek-rethi- Amen
Amen-na-an -ka-entek-share
Amsu (o'/'j Min) .
Amsu-Heru
Amseth

An-erta-nef-bes-f-khenti -heh
An-heri-ertit-sa .

Aneniu

An ....
An-temt
An-utef-f

An-a-f

Anpu ....
An-mut-f .


I AWVVN 4— i

n o

I I

ei¥]3]'lM'lZs3-

=Ti-

=f=y-


M-


w


dlbcj wra


i-


I fWl '
.8™
( h —


GODS OF THE BOOK OF THE DEAD


An-Her
An-hra
xVn-hetep-f .

An-tcbu
Ari-Mafit .
Ari-em-ab-f
x\i’i-en-ab-f .

Ai’i-lietch-f .

Ari-si .

All .

A hi .

Ahiu .

Ahibit
iVheti .

Akbsesef
Astennu
Astes .

Akcu-tau-k-ha-kheru

Akenti

Aqen .

Aqeli .

A kau .

x\kert-khent-ast-s


wfiyiifiti-


(i - i


crz3


32« GODS OF THE BOOK OF THE DEAD


Ata-re-am- tcher- qemtu-ren-
par-sheta . . . .

f

Atem . .

Aten . . . . .

A tek-tau-kehaq-kheru
Aa-kheru . . . .

Au-a .....


Aurau-aacier-sa-auq-re-bath i


Abu-ta

Aha-afiui


Ahau-hrau .
Abt-tosi-rut-en-neter .
Apep . . . .

Aapef . . . .

Am-aau
Amam-niaat

9

Ajn-heh

Ain-kliebitu


Amunx

Anicmet

Ankhi

Ankhti


(b


cm X


0


A/SAAAA


I


i|


0

Dill ro


l^i-


— ° S^-

■o' J

aa^l ti-


fl =


jj


_ lIBL*

i (‘=a Jf


Ji'


<1


-cS>- 6 -

- 15^3-


(-. JSNSTi/^

t ©


S\'


© W


GODS OF THE BOOK OF THE DEAD


Aukhet - pu-ent-Scbek-neb-
Bakbaii . . . .

Ankh-eni-feiitu .

Anti . . . . .

Aliii-un-urt-nef .
Akhen-nisuiti-f
Akhekhu . . . .

A(|-]ior-i‘imi-unnut-f .

Aipin . . . . .

Aali

Atcli-nr . . . .

Vtx

Uaipii . . . .

Uamemti . . . .

Uart-netci’-seinsu
Uatch-Maati
Uatcli-N’^esert

[Jatchit , . . .

Uaau . . . . .

Ui

Ilbes-hra-per-em-khetkhet .
LI npepet-ent-H et- Hem
Uniiat . . . .


t


o


/SWVVA


1 ,^,-


A


0


o o


s

P--TT^

•


^ -II- W


— 0 "Ik >«

/WAAAA .

z m iii


X 3 C


>ts


is-


'p


0 ( iii-v jm


W 'iJlIL

"L-


■%i 3 Ta-

A'SAAi^N

0 ^ p ^

AVmVW ^ v


yWNAAA


m-


-K 0


328 GODS

OF THE BOOK OF THE DEAD

Unen-nefei’ .

■ ^ I<=>s§s3‘

Un-hat

9

-TmTTrrr ^ 1 r J *

Unti .

AA/SiW\ \\ * — 1

Ur-at .

■ ■ ■

Ur-pchui-f .

* * ■ <r> ill

Ur-maat

• ■ ■

irr-maat-3 .

. * .


Ur-mertu-s-teshert-sheni

Ur-liekau

User-iib

Usei’-ba

Useft ....
Usekli-nemt
Usekli-hni .

Utu-rekliit .

Ufcct-hch

I

Utcha-re

Ireqai ....
13a ... .

Bai ....
Bati ....
Bati»erpit .


r-u~l -ri .J.I


^ Ja'Si i-


^fTA■

I •


'=’y- ■


GODS OF THE BOOK OF THE DEAD


Bau .

«

Bai

Baba .

Ba-neb-Tettet
Bai'ekatliatchaua
Bast .

Basti ■

Baba .

Bah
Bebi .

JJoniiu

I ’a-i'cbaqa-klieperu
L*a-shakasa .

I’enti .

l*ehi’eri

I’ckhat

Pesklieti

Pesek-re

Pcstu .

Peti .

Petra .

Ptah .


330 GODS OF THE BOOK OF THE DEAD


Ptah-imeb-res-f .

Ptah-Sekcv .
Ptah-Taneu

Fa-pet
Maa-iiniif .


Maa- atel-f-kheri-bcti-f .


Maati-f-eni-ssliet .
Mauti-f-em-tos


Maa-cni- kerh-au-uet-oui-hru


!Maa-ba-f


Mua-heh-en-renpit


j\Iaatul-lK‘.i‘-ri
]\faaiu-s!u (?)
Maa-tliet-i' .


Slaiit .

e

Maati .


Mruiu-taiii .


MilnjatliJi
Mi-slicps
Ment .
Menkli


GODS OF THE BOOK OF THE DEAD


GODS OF THE BOOK OF THE DEAD


332

Naarik

Kasaqbubu .

Nak ....

Natbkerthi .

Nak ....

Nilau ....

Nai-t . . . . '

Nu . . . .

Nubti ....

Nut ....

Neb-iibui

Nebt-unnut

Neb-lirau .

N eb-pehtet-po tpet-seb li

N eb-pehti-thes-memnent

Neb-rnaat-lieri-tep-retui-f

Ncb-er-tcher

«

Nebt-het

Neb-s ....

Neba ....

Nepera

Nefert

Ncfor-Temu


— ^ m*


^ //v^vWs ^


ri rn n n h A?

(5 cra

* AWVvA ■'■jL'.ji

^ \\ ^ ^ ^ AWVAA

^=113 I O f^\

I

B


I


51


w


— J^Q.-
X<\li-


GODS OF THE BOOK OF THE DEAD im


Nem-liru
Nem .

Kemu .
Nenutu-hru
Nen-unser .
Nentclirt
Ner .

Xerati .

Ncri .
Ncrau-ta
Neliesiu
Noha-lira
Neha-hau .
Neheb-nefert
Neheb-ka .
Nekhebet .
Nekben
Neka .
Nekau
Nekau
Nekek-ur .
Neti (?)

Net (Neith).


AAWW

/WW\A

AWSAA

/^VSA/SA


^ AA/W^/^


AAA/VW


I


334 GODS OF THE BOOK OF THE DEAD


Neti-she-f .

N eti-hra-f-emmii-nuist - 1'

t

N eteqa- hrti-khesef-at u .
Nctit ....
Netcheb-ab-f
Ketcliefet .

Ketch em

Netcheh-netchcli .
Ketchesti
Netclises
Re-Sekhait .

Re-iukasa .

Re-Ra

Itiii ....

Ra-.Vsar

Ra-Hem-khuti .

Ra-Tem

$

Ru-er-nelieh
Ruten-Ast.
Rutu-nu-Tem
Rutu-neb-rekhit .

Remi ....
Renirem


yvwvw nr-i

<=1 W IS


^ I f


<=> W

A^/VW^A


'WWS.A /--V

©
n A

I


,© SlI*


w


cGb

o ■ JU o w crzD


?v

O “ s

111


111 I 'Jicii: Jifv


GODS OF THE BOOK OF THE DEAD 335


Renenet
Rennutet ,

Rertu-nifu .

Rerek ....

Rerti . , . .

Rclm . . . .

Rehui . . . .

Reliti ....

Re-hent

Re-lienenet .

Rekhti-merti-neb-Maati

lies-ab

Re.'3-hra

Rekes (?)

Ref|i . . . .

Rctasashnka

Reta-nifu .

Reta-hen-er-reqau

RetiVsebanqa

Hab-em-atu

Ha-hetep .

Ha-kheru .

Haker


A/WVW


3


>


= 0 '


i


336 GODS OF THE BOOK OF THE DEAD


Haqa-liaka-ua-lirti
Hu-kheru .

t

Hemti

Hai ....
Ha-lira
H apt-re

H arpukakasharesliabaiii

Harethi
Hapi (Nile)

Hapi ....
Hapiu (Apis)

Hu‘ .

^[ui ....

klu-tepa

Hit ....
Hebt^re-f .

^lept-seshet
Hemen
Ilein-nu (?)

Henbi ....
Hensek


GODS OF THE BOOK OF THE DEAD 337


9enti (Osiris)

Henti-requ

I;Ient-8he . . . .

Heri-akeba-f

•

Heri-uru . . . .

IJertit-an . . . .

F,Ieri-sep-f . . . .

H er-ta ....
Her-taui . . . .

Heru .....
Herui (Horus ami Set)
Herui-senui (Horus and Set)
Hei’u-sii (?)

Heru-ur . . . .

H eru-ein-khent-an-maati
Heru-netch-hra-atef“f .
Heru-khuti
lleru-sa-Ast


0 ^ .ff m
A CZZ5 I s’

a

^kdltiT-n-


IJra-uii


Hrti-nefer .


I.lra-f-ha-f .


I.Iehi .
Iles-hra


T

IVli-


ir — z


338 GODS OF THE BOOK OF THE DEAD


Hes-tchefetch

^eqtit

i

Hetep

IJetep-sekhus
etep-ka .

Hetep-taui .

Hetemet . . . '

^etetet
H etch-re

Hetch-re-pest-tep

Hetch-abehu

Kharsatha .

Kh‘u-kheper-ur .

Khu-tchet-f

Khut ....

Khebent

Khepera

1 .

Khejjesh
Xhemi
Khemennu .

Klmemu

K hnemet-em-ank h-annuit
Khenememti


'tx©, .


ojTI-


cm £(]•


GODS OF THE BOOK OF THE DEAD 330


Khcnsu

Khenti-Amentet .
Khenti-Khatthj .
Kher .

Kheru

Kherserau .

Khersek-Shu

Khesef-at .

Khcsef-hi’a-ash-kheru

Khcsef- hm-khemiu

Khesef-kheniiu

Sa-pa-neinmii

Sa-Araenti-lla

Saau-ur

Sau

Sabes .

Samait
Sah (Orion)
Sah-en-mut-f
Saqenaqat .

Sukati

Sut . . .

Seba .


/WW\A R ^

fflh Cl \\ t fWT


£S


]iiy'


4 -^


I I


p^®‘^'f 'ly-

Ino^'

PJm-


340 GODS OF THE

BOOK OF THE DEAD

Sebau .....


Sebek .....


Sebek ....


Sepa . . . . .


Sepes .....

P°P-

Sept .....

h'S'


Sept-kheri-nehait-ami-beq .


Sept-mast- en-Rerti .


Semu-taui ....


Semu-heh ....


Smam .....


Sniarati ....


Smetu ....


Smetti ....

GL-

Ser-kheru ....

ot

Serat-beqet


Serekhi . . . .


Seres-hra ....

xpa^?^-

Serqet . . . .

PnBi3^l-

Sekhiu ....

P®^WJL-

Sekhem-ur ....

P?®^ ^•

Sekhem-em-ab-f .


GODS OF THE BOOK OF THE DEAD 341


Sekh^met-ren-s-em-abut-s

Sekhen-iir .

Sekher-at . .

Sekher-remu

Sekhet

Sekbti-hetep

Sekhet-h ra-ash-aru

Seshet

Seslieta

Seshet-kheru

Seker ....

Sek-hra

Seksek

Seqebot

Seqet bra .

Set ....
Set-qesu

Setek ....
Shabu

Sliapuneteriirika .
Sharesbareshapuneterarika


o 1 I


II5JL •

ui-


DUO “


\\ 0


2— Hi-

Sii-


Sli

1 «L_J3 d I .

I X N I


342 GODS OF THE BOOK OF THE DEAD


Shai'esharekhet .

Shareshathiikatliu

«

Shakanasa .

Shu ....
Shefit ....

Shenat-pet-utheset-neter

f

Shenthit
Sherem
Shes-khentet
Sheta-hra .

Ka-hetep

KaA. ....
Kaarik

Kaharesapusaremkaherrerat

Kasaika

4

Kep-hra

Kemkem

Kenemti

Ker ....
Kehkehet .

Qa-ha-hetep


a'k^’k¥''o'l-

P^l-

M-eI.


AA/\AAA

CSZ3


T S'


1^.


' I


l.


'='k!S'|ra'k-^r^l-


GODS OF THE BOOK OF THE DEAD 343


Qa-hra

•


•

1

Qahu .


Qebh-sennuf


Qemamu


Qemliusu


Qerti .

/I f' o
crr3*


Qetetbu

• ■

1-

Qetu .

■ ■


Ken-ur

/WS/W^ ^ ~ 2 1

Ta-ret .


Taiti .


Tait .


Tatunen

• • — i-

Tefnut

• o^Bi*


Temu .


Tem-sep


Tenait

• ■

o-

Teneinit

•


Tehuti


Tehuti-Hapi

' 3™ XD \\S^'

Teshtesh

• ■

•

Tekem

•


Tutu-f

. ^ Ci£i ^


344 GODS OF THE BOOK OF THE DEAD


Tu-menkh-rerek .

• ■ M

Tuamutef .

■ ■

9

Tun-pehti .

<=3 »

-A \\ 5lI

Teb-hra-keha-at .


Tenii .


Tenpu

■ J i ■

Tesher

• ‘ • S®i-

ThAnasa

■ ■

Thenemi


Tliest-ur

■ •

Tcheruu

• • ^Wi-

Tchehes

■ ■

Tcbesert

• • ^“1-

Tcheser-tep

• • ^1?^-


o r


( 345 )


CHAl^l'ER XX

SACRED AN I MAES AND BIRDS, ETC.

T he Egyptian texts prove beycfnd all doubt that the
Egyptians AVoi*shippcd individual animals, and birds, and
reptiles from the earliest to the latest times, and in spite of the
statements to the contrary "which arc often made this custom must
bo regarded as a survival of one of the most popular forms of the
religion of the pre<lynastic peoples of the Nile V.alley. At first
animals wore worshipped for their strength and power, and because
man was afraid of them, but at a later period the Egyptians
developed the idea that individual animals were the abodes of gods,
and they believed that certain deities were incarnate in tl:y3m.
This idea is extremely ancient, and the Egyptian saw no absurdity
in it, because at a very early period he had made up his mind that
a god was always incarnate in the king of Egypt, and if this were
so there was no reason why the gods should not become incarnate
in animals. Animals which formed the abodes of gods, or were
beloved by them, were treated with especial reverence and care,
and apartments for their use Avere specially constructed in the
temples throughout the country. AVhen a sacred animal, i.c^ the
abode of a god, died, he Avas buried Avith great ceremony and
honour, and, in dynastic times at least, his body Av-as mummified
AAdth as much care as that of a human being. Immediately after
the death of a sacred animal in a temple another beast Avas chosen
and, having been led into the temple and duly installed there, the
homage and Avorship of his predecessor were transferred to him.
The neAV animal Avas a reincarnation of the god, i.e., a neAV
manifestation and reappearance of the deity of tlie temple, and as
such he was the vdsible symbol of a god. Of the manner in Avhich


340


SACRED ANIMALS


sacred animals were thought to make known the will of the gods
who were incarnate in them little can be said, but the priests of
each animal must have formulated some system which would satisfy
this devout, and they must have had some means of making the
animals move in such a way that the beholder would be made to
think that the will of the god incarnate was being revealed to him.
We may assume, too, that when sacred animals became too old and
infirm to perform their duties they were put to death either by
the priests or at their command, and also that care was taken, so
far as possible, to keep in reserve an animal which could take the
place of that which was In the temple in the event of its sudden
death. The monuments of the predynastic and archaic periods of
Egyptian history which have been discovered during the last few
yeai*s prove tliat Neith, Hathor, and Osiris were woi’shipped in the
etu’liest times, and the traditions recorded by Greek and Roman
writers supplement this first-hand evidence by a scries of statements
about the cult of animal gods in Egypt which is of the greatest
importance for our purpose here.

One of the oldest animal cults in Egypt was that of Hap,
whom the Greeks cjill Ans, and whose worship is coeval
with Egyptian civilization. Apis was, hoAvever, one of many bulls
which were Avorshipped by the Egyptians throughout the Nile
Valley, and it is greatly to be regretted that the circumstances
Avhich led up to his occupation of such an exalted position among
the animal gods of Egypt are unknown. According to Ailian,‘
Hapi, or Apis, Avas held in the greatest honour in the time of
Mena, the first historical king of Egypt, but Manetho * says that it
Avas ‘under Kaiekhos, i.e., Ka-kau, LI a king of the Ilnd

Dynasty, that Apis was appointed to be a god. Herodotus (iii. 28)
and Ai^lian call Apis ’'JEva^os, and the former describes him as the
“ calf of a cow Avhich is incapable of conceiving another oflTspring ;
“ and the Egyptians say that lightning descends upon the coav from


’ Acyei Sc ti5 twv Trpoif^rjrtuv Xoyo$ oi ttoo'iv cfCTTvcrros, on apa [Mi/i'ts] o twv
AlyvTTTLwv /SaaiXci’s Ivtvorqtrt l^mov ware a-ifjtiv ii^-^vxpv, cTra p.ivToi irpotikero raupov,
iirdvruiv itpaLorarov nvai avrov v€Trtar€vKm. De Nat, Animal, xi, 10.

* See Cory’s Ancient Fragments,


APIS BUI.L


;J47

“heaven, and that from thence it brings forth Apis. This calf,
“ which is called Apis, has the following marks : it is black, and
“ has a square spot of white on the forehead ; and on the back the
“ figure of an eagle ; and in the tail double hairs ; and on "the
“ tongue a beetle.” Pliny relates (viii. 72) that the Apis Bull
Avas distinguished by a conspicuous Avhite spot on the I'ight side,
in the form of a crescent, and he adds that when the animal had
lived a certain number of years, it Avas destroyed by being disowned
in the fountain of the priests. A general mourning ensued upon
this, and the priests and others *went Avith their heads shaven until
they found a successor : this, hoAvcver, *Pliny says, did not take
long, and avo may therefore assume that an Apis Avas generally
kept in reserve. As soon as the animal Avas found, he Avas brought
to Memphis, where there Avere two Thalami set apart for him ; to
these bed-chambei’s the people Avere Avont to resort to learn the
auguries, and according as Apis entered the one or the other of
these places, the augury Avas deemed favourable or unfavourable.
He gave ansAvei’s to its devotees by taking food from the hands of
those Avho consulted him. Usually Apis Avas kept in seclusion, but
AvhensocA'er he appeared in public he Avas attended by a croAvd of
boys Avho sang hymns to him. Once a year a cow Avas presented
to him, but it is said that she Avas alAvays killed the same day that
they found her. The birthday of Apis Avas commemorated by an
annual festival Avhich lasted scA'cn days, and during this period no
man Avas ever attacked by a crocodile. In front of the sanctuary
of Apis Avas a courtyard which contained another sanctuary for the
dam of the god, and it was here that he Avas turned loose in order
that he might be exhibited to his Avonshippers (Strabo, xvij. 31).
Diodorus tells us (i. 8.5) that Apis, Mnevis, the liam of Mendes,
the crocodile of Lake Mocris, and the lion of Ijcontopolis Averc kept
at very considerable cost, for their food consisted of cakes made of
the finest Avheat flour mixed Avith honey, boiled or i*oasted geese,
and live birds of certain kinds.

The sacred animals Avere also Avashed in hot baths, and their
bodies Avere anointed with precious unguents, and perfumed Avith
the SAveetest odours ; rich beds Avore also provided for them to
lie upon. When any of them died the Egyptians AA^ei’e as much


348


APIS BULl.


concerned as if they had lost their own children, and they were wont
to spend largely in burying them ; when Apis died at Memphis of
old age in the reign of Ptolemy Lagus his keeper not only spent
everything he had in burying him, but also borrowed fifty talents
of silver from the king because his own means were insuflicient.
Continuing his account of Apis Diodorus says, “ After the splendid
“funeral of Apis is over, those priests that have charge of the
“ business seek out another calf as like the former as possibly they
“ can find ; and when they have found one, an end is put to all
“ further mourning and lamentation, and such priests as are
“ appointed for that purpdse, lead the young ox through the city
“ of Nile, and feed him forty days. Then they put him into a
“ barge, wherein is a golden cabin, and so ti’ansport him as a god
“ to Memphis, and place him in Vulcan’s grove. During the forty
“ days before mentioned, none but women are admitted to see him,
“who being placed full in his view, pluck up their coats and
“expose their persons. Afterwards they arc foi*bidden to come
“ into the sight of this new god. For the adoration of this ox,
“ they give this reason. They say that the soul of Osiris passed
“ ini^o an ox ; and therefore, whenever the ox is dedicated, to this
“ very day, the spirit of Osiris is infused into one ox alter another,
“ to posterity. But some say, that the members of Osiris (who
“ was killed by Typhon) were thrown by Isis into an ox made of
“wood, covei’ed with ox-hides, and from thence the city Busins
“ was called.”

In his account of Apis (xi. 10) ADlian states that Apis Avas
recognized by tAventy-nine distinct marks, Avhich Avere knoAvn to
the psiests, and that when it Avas knoAvn that he had appeared
they Avent to the place of his birth and built there a house toAvax'ds
the East, and the sacred animal Avas fed therein for four months.
After this period, at the time of nexv moon, the priests made ready
a barge and conveyed the neAv Apis to Memphis, Avhere fine
chambers Avere set apart for him, and spacious courts fojcJiim to
Avalk about in, and Avhere moreover, a number of carefully chosen
cows Avere kept for him. At Memphis a special Avell of water
was provided for Apis and he Avas not allowed to drink of the
waters of the Nile because they Avere supposed to be too fattening.


APIS BULf. 349

Cui’Lously enough the animals which wei’e sacrificed to Apis were
oxens and according to Herodotus (ii. 38, 41) if a single black hair
was found upon any one of them the beast was declared to be
unclean. “ And one of the priests appointed for this purpose
“ makes this examination, both when the animal is standing up
and lying down ; and he draws out the tongue, to see if it is pure

“ as to the pi’escribed marks He also looks at the hairs of

“ his tail, to see whether they grow naturally. If the beast is
“ found pure in all these respects, he marks it by rolling a piece of
“ byblus round the hoi*ns, and then having put on it some sealing
“ earth, he irnpresses it with his signet ; and so they drive him
“ away. Anyone Avho sacrifices an unmarked animal is punished
“ witli death.” When an ox of this class was to be offered up to
Apis it was led to the altar and was slain after a libation of wine
had been poured out ; its head was next cut off and its body was
flayed. If the hetul wsis not sold it was tlu'own into the river and
the following words were said over it : — “ If any evil be about to
“ befal either those who now sacrifice, or Egypt ih general, may
“it be averted on this head.” Plutarch {[>e hide, §50) and
x\ramianus Marcellinus (xxii. 14, 7) agree in stating that Apis^ was
only allowed to live a certain number of years, which was probably
twenty-five, and it seems tliat if he did not die before the end of
this [>eriod he was killed and bui'ieil in a sacred well, the situation
of which was known to a few privileged pereons only.

The Egyptians connected Apis, both living and dead, with
Osiris, and their beliefs concerning the two gods were very closely
associated. The soul of Apis Avas thought to go to heaven after
the death of the body in Avhich it had been incarnate, and fp join
itself to Osiris, Avhen it formed with him the dual god Asai'-Hapi
or Osiris-Apis. Early in the Ptolemaic pei'iod the Greeks ascribed
to Asar-Hapi the attributes of their god Hades, and Graecized the
Egyptian name under the form “ Serapis ” ; both Egyptians and
Greeks accepted Serapis as the principal object of their worship,
and after about b.c. 250 this god was commonly regarded as the
male counterpart of Isis. It has already been said that the cult
of I;Iapi or Apis is very ancient, and there seems to be no doubt
that in one place or another the bull was always Avorshipped


350


APIS BULL


in Egypt as the personification of strength and virility and of
might in battle. Osiris, as a water god, poured the Nile over the
land, and Hapi provided the strength which enabled the Egyptians
to plough it up ; when theological systems began to be made in
Egypt this ancient^od was incorporated in them, and at Memphis
we find that he^lhs regarded as the “second life of Ptah,”
"f* / V ^ I.’ Osiris. From scenes on coffins,

stelae, etc., we know that he possessed the attributes of Osiris the
great god of the Underworld, especially after the XXVIth Dynasty,
for he is often represented bearing *a mummy upon his back, and
“ Bull of Amenti ” is a cohimon name of Osii’is. Egyptian bronze
figures of the Apis Bull represent tlie god as a very powerful
beast, with massive limbs and body. A triangular piece of silver
is fixed in the forehead, a disk and a uraeus are placed between
the horns, above the foi’C .and hind legs ai*e cut in outline figures
of vultures Avith outstretched Avings, and on the back, also cut in
outline, is a repi’esentation of a rectangular cloth Avith an orna-
mental diamond pattern. Herodotus (iii. 28) says that the patch of
Avhite on the forehead of Apis Avas square, Xcvkoi/ rerpayoivov, and
that, the figure of an eagle Avas on the back, cVi Se tow voiTov, aUrov
elKacrptuov ; of the beetle which he says Avas on the tongue of Apis
and the double hairs in the tail the bronze figures naturally shoAv
no tmees.

Of the tombs in Avhich the Apis bulls were buried under the
Early and Middle Empires nothing is knoAvn, but the discovery of
the famous Serapeum at Sakkara, called by Strabo (xvii. 1 , § 33)
the “ temple of Sarapis,” Avhich, he says, Avas “ situated in a very
“sandy spot, Avhere the sand is accumulated in masses by the
“ Avind,” revealed the fact that so far b.ack as the XVIlIth Dynasty
the bodies of the Apis bulls Avere mummified with great care, and
that each Avas buried in a rock-heAvn tomb, above which Avas a
small chapel. In the reign of Rameses II. a son of this king,
called Kha-em-Uast, made a subterranean g.allery in the rock at
Sakkara, with a large number of chambers, and as each of these
Avas occupied by the mumAied Apis in his coffin its entrance was
Availed up, and the remains of the sacred animals were thus
preserved for a very long period. Psammetichus I. hewed a


SERAPEUM OF SAKKARA


351


similar gallery in the rock, and its side-chambers were prepared
with great care and thought ; the two galleries taken together are
about 1200 feet long, 18 feet high, and 10 feet wide. Above
these’ galleries stood the great Temple of the Serapeum, and
close by was another temple which was dedicated to Apis by
Nectanebus IT., the last native king of Egypt. In the Serapeum
of Kha-em-Uast and Psammetichus I. a number of Egyptian holy '
men lived a stern, ascetic life, and it appeal’s that they were
specially appointed to perform services in connexion with the
commemorative festivals of the* dead Apis bulls. Details of the
rules of the order are wanting, but it is probable that the schmne
of life which they lived there closely resembled that ^ the followers
of Pythagoras, many of whom Avero celibates, and that they
abstained from animal food, and had all things in common.* It is
interesting to note the existence of the monks of the Serapeum,
because they form a connecting link between the Egyptian priests
and the Christian ascetics and monks Avho filled Egypt in the
early centuries of our era. The worship of Apis continued in
Egypt until the doAvnfall of paganism, which resulted from the
adoption of Christianity by Constantine the Great and frora^the
edicts of the Emperor Theodosius.

As Apis was the sacred Bull of Memphis and symbolized the
Moon, so Mnevis Avas the sacred Bull of Heliopolis and typified
the Sun, of Avhich he Avas held to be the incarnation. The ancient
Egyptians called the Bull of Heliopolis Uk-mek,
and described him as the “ life of Eu ’’ ; he is usually depicted in
the form of a bull with a disk and uraens betAvecn his horns, but
sometimes he appears as a man with the head of a bull. Acco rding
to ^lanetho, the Avorship of j\Jnevis Avas established in the reign of
Ka-kau, a king of the Ilnd Dynasty, together with that of Apis
and the Ram of Mendes, but there is no doubt that it is coeval
Avith Egyptian civilization, and that it Avas onl)r a portion of the
great system of adoration of the bull and coav as agricultural gods
throughout Egypt. Strabo mentions (xvii. I, § 22 ) that the people

^ See Zeller, History of Greek Philosophy, London, 1881, vol. i., pj). 30()-3.-)- ;
Hitter uud Pi-eller, Historia Phll-tiraece el Powanae, 1878.


352 JMNEVIS BULL

of Momeiiipliis kept a sacred cow in their city just as Apis was
maintained at Memphis, and Mnevis at Heliopolis, and ,adds,
“ these animals are regarded as gods, but there are othei y p^ces,
“tond these ai’e numerous, both in the Delta and beyontf^t, in
“ which a bull or a cow is maintained, which are not regarded as
“ gods, but only as sacred.” Mnevis, like Apis, was consecrated
to Osiris, and both Bulls Avere “ reputed as gods generally by all
the Egyptians ; ” Diodorus explains (i. 24, 0) this fact by pointing
out that the bull Avas of all creatures the “ most extraordinarily
“serviceable to the iii*st inventors of husbandry, both as to the
“ soAving of com, and otlwr advantages concerning tillage, of Avhich
“ all rcciped the benefit.” The cult of MueA'is Avas neither so
Avidespread nor so popular as that of Apis, and Amuiianus
Marcellinus says (xxii. 14, 6) that there is nothing remarkable
related about him. A curious story is I’elated by Julian ( Ih Nat.
Animal, xii. 11) to the effect that king Bocchoris once brought
in a Avild bull to fight against Mnevis, Jind that tlu} savage
creature in attempting to gore the sacred animal miscalculated his
distance, and having entangled his horns in the branches of a
persea tree, fell an easy victim to Mnevis, and Avas slain by him.
The Egyptians regarded this impious act Avith great disfavour, and
probably hated him as they hated Cambyses for stabbing Apis.

Among the Egyptians another sacred bull Avas that of
Hermonthis (Strabo, xvii. 1, 47) which, according to Macrobius
{Saturn, i. 26) Avas called Bacouis (or Bacis, or Basis, or Pacis),
and according to iElian (xii. 11) Onui'His; the latter name is
probably a corruption of some Egyptian name of Osiris Un-nefer.
This, bull Avas black in colour, and its hair turned a contrary way
from that of all other animals, amiai Be uvtm rpi^e^ ijirep ovv rots
dXXoi'i eldiv ; it Avas said to change its colour every hour of the
day, and Avas regarded as an image of the sun shining on the other
side of the world, i.e., the UnderAvorld. The Egyptian equivalent

of the name Bacis, or Bacchis, is Baku a,

bull is styled the “ living soul of Ra,” ^ V

“of the Mountain of the Sunrise (Bakhau), and the lion O^^the.
“ Mountain of the Sunset.” He Avears between hi# hornf a diik.


RAM OF MENDES


353


from Avhicli rise plumes, and a uraeus; over his hindquarters is
the saered symbol of a vulture with outspread Avings.^

A^everal places in the Delta, e.g., Hermopolis, Lycopolis.
and Brendes, the god l*an and a goat Avere worshipped ; Strabft,
quoting (xvii. 1, 19) Pindar, says that in these places goats had
intercourse Avith Avomen, and Herodotus (ii. 46) instances a case
which Avas said to ha\'e taken place in the open day. The
Mendesians, according to this last Avriter, paid reverence to all
goats, and more to the males than to the females, and particularly
to one he-goat, on the death of Avhich public mourning is observed
throughout the Avliole Mendesian district y they call both l*an and
the goat Mendes, and both Avere Avorshipped as gods of generation
and fecundity. Diodorus (i. 88) compares the cult of the. goat of
Mendes Avith that of Priapus, and groups the god Avith the Pans
jind the Satyi*s. The goat referred to by all these Avriters is the
ftimous Mendean Ram, or Ram of Mendes, the cult of Avhich Avas,
according to Manetho, established by Kakau, a king of the Ilnd
Dynasty.

In tlie hieroglyphic texts he is called Ba-neb-'Pkt,

^ Q , from Avhich name the Greek Mendes is derived, and he* is

depicted in the foi’m of a ram Avith flat, branching horns which are
surmounted by a uraeus ; pictures of the god of this kind are, of
course, traditional, and since goats of the species of the Ram of
Mendes are not found on Egyptian ^ronurnents after the period
of the Ancient Empire, aa-o can oidy conclude that they Avei’e
originally copied from repi’esentations of the Ram Avhich Avere in
use before about b.c. 3500. Ba-neb-Tet, or Mendes, Avas declared
to be the “ soul of Ra,” but alloAvance must be made for iihe
possibility that the Egyptians di<i not really believe this statement,
which may only have resulted from a play upon the Avords ha
“ ram,” and ha “ soul.” The cult of the Ram of Mendes Avas of
more than local importance, and his priesthood Avas a poAverful
body. The ram which Avas adored at Mendes Avas distinguished by
certain marks, even as Av'as Apis, and Avas sought for throughout
the country with great diligence; when the animal AA'as found he

U— A a


I Sco Ijanzonc, Disionario, pi. 70.


35#


THE CROCODILE


was led to tlie city of Mendes, and a procession of priests and of
the notables of the city having been formed he was escorted Jto the
temple and enthi'oned therein with great honour. From the Stele
of Mendes * we learn that Ptolemy II., Philadelphus, rebunt the
temple of Mendes, and that he assisted at the enthronement of two
Earns, and in a relief on the upper portion of it two Ptolemies and
an Arsinoe are seen making offerings to the Ram, and to a ram-
headed god, and his female counterpart Ilatmebit. The cult of
the Ram lasted at Mendes until the decay of the city, after which
for a short period it was maintained at Thmuis, a neighbouring
city, which increased hi importance as Mendes decreased. In
primitive times the Ram of Mendes was a merely local animal god,
or perhaps only a sacred animal, but as the chief city of its cult
increased in importance the god ivas identified, first, with the great
indigenous god Osiris, secondly, ivith the Sun-god Ra, and thirdly,
with the great Ram-god of the South and of Elephantine, i.e.,
Ivhnemu.

Among the animals whicli were irorshipped devoutly as a
result of abject fear must be mentioned the crocodile, which the

Egyptians deified under the name of Sebkk', pj| or

Sebeq, P .d JI , and which was called Souciios, ^oC;j^os, by the
Greeks. In primitive times when the canals dried up this
destructive beast was able to wandei’ about the fields at will, and
to eat and kill whatsoever came into its way, and the Egyptians
naturally regarded it as the iiersonification of the powei*s of evil
and of death, and the prince of all the powers of darkness, and the
associate of Set, or Typhon. According to Herodotus (ii. 69),
ci’ocodiles were saci’ed in some parts of Egypt, but were diligently
killed in others. At Thebes and near lake Moeris they were held
to be sacred, and when tame the people put crystal and gold ear-
rings into their ears, and bracelets on their fore paws, and they fed
them regularly with good food ; after death their bodies were
embalmed and then buried in sacred vaults. Herodotus says they
wei*e called p(a/it/>ai, a word which is, cleaily, a transliteration of

' i[arictte, Mommenta Divers, jil. 42 ; Acfj. Zeit., 1871, pp. 81-85 ; 1875,
p. 33.


8E8EK-RA.


THE CROCODILE :355

the Egyptian word emsehiii. Strabo gives an

interssting account of his visit to the famous city of Crocodilopolis,
which in his day Avas known by the name Arsinoe, and Avas the
centre of crocodile Avorship ; and tells us (xvii. 1, § 38), that the
sacred crocodile there “avos kept apart by himself in a lake ; it is
“ tame, and gentle to the priests, and is called Sov)(os. It is fed
“ with bread, ilesh, and Avine, Avhich strangers Avho come to see
“ it ahvays present. Our liost, a distinguished pei’son, Avho Avas
“ our guide in examining Avhat Avas curious, accompanied us to tlie
“lake, and brought from the supper table sl small cake, dressed
“ meat, and a small vessel containing a mixture of honey and milk.
“We found the aiiiiiud lying on the edge of tlie lake. The priests
“ Avent up to it ; some of them oijened its mouth, another put the
“ cake into it, then the meat, and afterwards poured doAvn the
“ honey and milk. The animal then leaped into the lake, and
“ crossed to the other side. When another stranger arrived Avith
“ his offering, the priests took it, and running round the lake,
“ caught the crocodile, and gave him what Avas brought in the
“ same imyiner as before.”

In their pictures and reliefs the Egyptians represented ,the
god Sebek in the form of a crocodile-headed man Avho wore either
a solar disk encircled Avith a uraeus, or a pair of horns surmounted
by a disk and a j>air of plumes ; sometimes a small pair of horns
appears above the large ram’s horns. Frecjuently the god is
depicted simply in the form of the animal Avhich Avas sacred to
him, i.e., as a crocodile. What exactly were the attributes of
Sebek in early dynastic times Ave haA^e no means of knoAving, but
it is probable that they Avere those of an evil and destrijetive
animal ; before the end of the Vlth Dynasty, however, he Avas
identifie«l Avith Ra, the Sun-god, and Avith the fonn of Ra who
Avas the son of Xeith, and Avith Set the opponent and murderer of
Osiris. According to the late Dr. Brugseh, Sebek Avas a four-fold
deity Avho represented the four elemental gods, Ra, Shu, Seb, and
Osiris, and tliis vieAv receives support from the fact that in the
vignettes to the xxxist and xxxiind Chapters of the lfj}ok of the
TJciul, the deceased is seen repulsing four crocodiles. The same
scholar thought that the name of the god Avas derive^ from a root


356


THE CROCODIEE


which signifies “ to collect, to bring together,” and that he was
called “ Sebek ” because he Avas believed to gather together that
which hiid been sepai'ated by the evil poAver of Set, and to give
a hew constitution and life to the elements Avhich had been severed
by death.^ This vieAV may be correct, but it certainly cannot be
very old, and it cannot represent the opinions Avhich the pre-
dynastic Egyptians held concerning the god. That, however,
Sebek was believed to be a god AA’^ho AA-as good to the dead is cleai*,
and it was held that he Avould do for them that Avhich he had done
in primitive times for Horus.

From the CAuiith Chapter of the Jiooh of flw Thad, Ave learn
that Sebek, Temu, and Hathor Avere the Spirits of the West, and
that Sebek dAvelt in a temple AA’hich Avas built on the Mount of the
Sunrise, and that he assisted Horus to be re-bom daily. In the
Pymmid Texts, Sebek is made to restore the eyes to the deceased,
and to make firm his moutJi, and to giA c him the use of his head,
and to bring Isis and Nephthys to him, and to assist in the ovei’-
throAv of Set, the enemy of CA^er}' “ Osiris.” He opened the doors
of heaA’^en to the deceased, and led him along the bypaths and
Avays of lieaA'en and, in short, assisted the dead to I’ise to the new
life, even as he had lielped the child Horus to take his seat upon
the throne of his father Osiris. The centre of the cult of Sebek


Avas Ombos, Hubit, Avhere he Avas held to be the father

of Heru-iir, and Avas identified AA’ith Seb, and Avas called, “Father
“ of the gods, the mighty one among the gods and goddesses, the
“ great king, the prince of the Nine Boav Bai'barians.” As Seukk-
Ra-Tjjmu he Avas the poAver of the sun Avhich created the Avorld,
and he is styled, “ the beautiful green disk Avhich shineth ever, the
“ creator of Avhatsoever is and of Avhatsoever shall be, Avho proceeded
“from Nu, and Avho possesses many colours and many forms.”®
Other important seats of the cult of Sebek Avere : — 1, Silsila (Khennu,


adored Avith Tern, Nu, Ij[eru-ur, and
Hem-Bchutet ; 2. Pa-khent (ffh )’ 'woi-


shipped with Amen-Ka ; 3. Latopolis, Avhere he was identified


^ llelitjion md MytholtMjie^ p. 588.


• Urugsch, Religion, p. 691,


CROCODILE AND HYDRUS 357

with Qeqa, the son of Shu-Khnemu-Ra and Tefnut-Nebuut-Sokhet-
Neith; 4. Smen (0 where he was merged in Ra and was

held to be the father of Horns ; 5. Pa-Sebek, near Hermonthis,
where he formed the chief member of the triad of Sebek-Seb, Nut-
Hathor, and Khensu ; 6. Hermonthis, where he was merged m
Menthu, and as Sebek-Seb became the counterpart of Monthu-Ra
and Araen-Ra, and the head of the company of the gods of
Hermonthis and Thebes ; at Tuphium, near Thebes, Avliere he was
worshipped under the form of a crocodile, with a sun-disk and the
feathers of Amen upon his head ; 7. Krokodilonpolis-Arsinoi;,
the Shetet, ^^@5 find Ta-Shetet, of the hieroglyphic

texts, which was situated near Lake Moeris, and Avas called the
‘‘ city of Sebek ” par e.trrlknre. In the north of Egypt the chief
sanctuaries of Sebek were I*rosopis, Sai's, Metelis, Onuphis, and
the city of Apis, Avhich was situated in the Libyan nome ; ’ in this
last-named place Osiris was worshipped under the form of a
crocodile, and Isis under the iisual form of Isis.

Fi’om the statements made about tlie crocodile by classical
Avriters, it is easy to see that several fantastic notions Avere cui’rent
about the animal in the later period of dynastic history. TThus
Ammiauus Marcellinus, after describing the strength of the
crocodile (xxii. 15) says, “savage as these ’ monsteiAS ai’e at all
“ other times, yet as if they had concluded an armistice, they are
“ always quiet, laying asitle all their ferocity, during the scA’en
“ days of festival on Avhich the priests at Memphis celebrate the
“ birthday of Apis.” Herodotus (ii. G8) and Diodorus (i. 35), like
Aristotle, declare that the crocodile has no tongue, an error Avhich
Avas wide-spread in ancient times, and which Avas conlhionly
believed even in the Middle Ages ; it Avas also thought to cat no
food during the coldest months of the year, and to be blind in the
Avater. Many crocodiles were killed by an animal called the
“ hydrus ” in the folloAving miinner. It is related that a little
bird called the trochilus Avas in the habit of entering the mouth of
the crocodile as it lay asleep Avith its jaAvs open “ toAvards the
west,” and of picking out the leeches Avhich clung to teeth and


* For a list of Sebek shrines see Lanzone, Dizionario, pp.


358


CROCODILE


gums. The hydrus, oi’ ichneumon, perceiving this, would also
enter the crocodile’s mouth, and crawl along through the throat
into its stomacli, and having devoured its entrails, would crawl
back again ; the hydrus also is declared to have been in the habit
of searching for the eggs of the crocodile, Avhicli were always laid
in the sand, and of breaking the shell of eveiy one which it found.
hTot withstanding the reverence in 'which the crocodiles were held
in many parts of Egy])t numbers of people made a living by
catching them and killing them. i\ccording to Herodotus (ii. 70)
and other writers, a hook baited with the chine of a pig avus let
down by the fishermen into the river, while a young pig Avas held
on the bank and beaten until it squealed ; the crocodile, hearing
the noise, made its Avay toAvards the sound of the little pig’s cries,
and coming across the bait on the hook, straightAvay swsdloAved it.
Then the men hauled in the line and the crocodile Avas soon landed,
and its eyes having been plastered up, it Avas slain. Crocodiles
at one time Avere regarded as the protectors of Egypt, and
Diodorus held the A’iew (i, 35) that but for them the robbers from
Arabia and Africa Avould sAvim across the Xile and pillage the
country in all directions.

The crocodile played a j)rominent part in Egyptian mythology,
in Avhich it appears both as the friend and foe of Osiris; one
legend tells hoAV the creature carried the dead body of Osiris upon
its back safely to land, and another i*elates that Isis Avas oldiged to
make the little ark in Avhich she placed her son Horus of papyrus
plants, because only by this means could she protect her son from
the attack of the crocodile god Sebek. The later Egyptian
astrologers ahvays considered the animal to be a symbol of the
Sun, and it is probable that to its connexion Avith the Sun-god
the statements of Julian (x. 21) are duo. This Avriter remarks
that the female crocodile carried her eggs for sixty days before she
laid them, that the number of the eggs AAms sixty, that they took
sixty days to hatch, that a crocodile had sixty vertebrae in its
spine, and sixty nerves, and sixty teeth in its mouth, that its life
AA'as sixty % years, and that its annual period of fasting Avas sixty
days. Among other curious but mistaken vieAvs about the
crocodile, Plutarch (De hide^ § 75) mentions that the animal was


HIPPOPOTAMUS, TAON


350


looked upon as the image of God, and he explains the supposed
absence of a tongue by saying that “divine reason necdeth not
speech.” He credits the animal with great wisdom and fore-
knowledge, in proof of which he declares that in whatsoever part
of the countiy the female lays her eggs, so far will be the ext^t
of the inundation for that season. All the above mentioned views
are interesting as showing how legends of the animal gods and
their powers grew up in the later period of dynastic history, and
how mythological ideas were modified in the course of the
centuries which witnessed the decay of the old religion of Egypt.

Like the crocodile, the Hippopotami i;s was Avorshipped by the
primitive Egyptians, and the hippopotamus goddess Avas called

limiT, or Reiu’U, and Ta-urt,

(|2^, Sheput, etc., and Avas, practically, identified as a

form of every great goddess of Egypt, irrespective of the pi’obability
of her being so. In predynastic times the hippoiAotamus Avas
probably common in the Delta, and the red and yelloAv breccia
statue < 4 ' the animal Avhich Avas made in the archaic period, and is
noAv preserved in the British Museum (Xo. 35,700), proA’es that its
cult is (•oeval Avith Egyptian civilization. According to certain
theological systems the hippopotamus goddess A\^‘^s the female
counterpart of Set, and the mother of the Sun-god, or of .'\n-her,
Avhoin she brought into the Avorld at Ombos ; for this reason that

city Avas called the “ Meskhenet,” ft] 0 ® , or “ birth-house,”

III I /V'VWVV crzji'

of Apet. On the Avhole, the hippopotamus goddess avjis a
beneficent creature, and she appears in the last Augnette of the
Theban Recension of the Boo/c of the Dead as a deity of the
Underworld, and a kindly guardian of the dead. She holds in her
right forepaAv an object Avhich has not yet been satisfactorily
explained, and her left rests upon the emblem of “protective,

magical poAver,” on the other hand, the monster Am-mit, Avhich

appears in the Judgment Scene, has the hindquarters of a hippo-
potamus, a fact Avhich reminds us that the destructive poAA'er of
the animal was not forgotten by the Egyptian theolojfians.

The cult of the Lion Avas also very ancient in Egypt, and it


360


THE LION


seems to have been tolerably widespread in early dynastic times ;
the animal was worshipped on account of his gi’eat strength and
courage, and was usually associated with the Sun-god, Horus or
Ra, and with deities of a solar character. Under the New Empire
the chief centre of the cult of the lion was the city of Leontopolis
in the Northern Delta, but it is quite certain that sacred lions
were kept in the temples at many places thi*oughout Egypt.
Julian mentions (xii. 7) that lions were kept in the temple at
Heliopolis, and goes on to say that in the liion City (Leontopolis)
the sacred lions were fed upon the 'bodies of slaughtered animals,
and that from time to time a calf was introduced into the lion’s den
so that he might enjoy the pleasure of killing prey for himself ;
whilst he was devouring his food the priests, or men set apai't for the
purpose, sang songs to him. The original home of the lion in Egypt
was the Delta, wliero he lived under conditions similar to those
which existed in Southei’n Nubia .and in the jungles of the rivers
Atbara and Blue Nile; the deserts on each side of the Nile
between Khartflni and the Mediterranean Sea of course also


contained lions, but probably not in very large nnmj)ers. In
Eg)’’ptian mythology the lion plays a comparatively ])rominent

part, and one of the oldest known Lion-gods is Aker, ^ ,

who was supposed to. guard the gate of the dawn through which
the Sun-god passed each moraing; Aker is mentioned in the
Pyramid ’^Fexts (e.g., Unas, lines 4!)8, 614), and from the
passages in Avhich his name occui’s it is clear that his position and
attributes were even under the Early Empire well defined. In
later days the Egyptian mythologists believed that during the
night the sun passed through a kind of tunnel which existed in
the earth, and that his disappearance therein caused the night,
and his emerging therefrom caused the day; each end of this
tunnel was guarded by a Lion-god, and the two gods were called


Akkru (or AKE£ii:i) U o*" ^

Theban Recension of the Ifouir of the Dead (Chapter xvii.) we
find the Akeru gods represented by two lions which are seated
back to badk, and support between them the horizon witli the
sun’s disk on it, in the later theology they are called Sep and


In the


THE SPHINX


361


Tuau, i.e., “ Yesterday ” and “ To-day ” respectively. Because
the Egyptians believed that the gates of morning and evening
were guarded by Lion-gods, they placed statues of lions at the
doors of their palaces and tombs to guard both the living and the
dead, and to keep evil spirits and fleshly foes from entering into
the gates to do harm to those who Avere inside them. To such
lion guardians they sometimes gave the heads of men and Avomen,
and these are familiar to us under the name which was given to
them by the Greeks, i.e., “ Sphinxes.”

The oldest and finest human-headed lion statue is the famous
“Sphinx” at Gfzeh (in Egyptian Hu, ^ ^ jSas), which was

regarded as the symbol of the Sun-god Ra-Temu-Ivhepera-Heru-
khuti, and AA'as made to keep aAvay evil spirits from the tombs
Avhich Avere round about it. The age of this marvellous statue is
unknoAvn, but it existed in the time of Khephren, the builder of
the Second 1 pyramid, and Avas, most probably, very old e\'en at
that early period. It may be noted in passing that the “ Sphinx ”
at Gizeh ;vvas intended to be a guardian and protector of the dead
and of their tombs, and nothing else, and the idea of Plutarclj and
others that it typified the enigmatical Avisdom of the Egyptians
and strength and Avisdom is jiurely fanciful. , The men Avho made
the Sphinx believed they Avere providing a colossal abode for the
spirit of the Sun-god Avhich they expected to dAvell therein and
to protect their dead ; it faced the rising sun, of Avhich it Avas a
mighty symbol. The original idea of the man-headed lion statue
has no connexion Avith the vicAVS Avhich the Greeks held about their
monstrous being the Sphinx, Avho is declared to have been a
daughter of Orthus, or Typhoii, and Chimaera, or of TypSon and
Echidna ; moreover, Greek sphinxes are winged, and their heads
and breasts are ahvays those of a woman, Avhilst Egyptian
lion statues have sometimes the heads of men, and some-
times the heads of sheep or rams. The “ Sphinx ” at Gizeh is
probably the product of the beliefs of a school of theologians which
existed Avhen the cult of the lion Avas common in the Delta or
Northern Egypt, but tradition perpetuated the idea of ** protection ”
which Avas connected with it, and the architecturtd conservatism


362


LION-HEADED GODS


of the Egyptians caused reproductions of it to be made for all the
great temples in the country in all periods of its history. *

It is a moot point whether the lion was generally hunted in
E^ypt or not, but it is improbable; on the other hand we find
that Amen-hetep III. boasts of having shot with his own bow one
himdred and two lions during the first ten years of his reign, but
these were undoubtedly lions of Mitanni and not of Egypt. Tlie
bas-reliefs and texts prove that Rameses II. and Rarneses III. eacli
possessed a tame lion which not only accompanied them into battle,
but also attacked the enemy ; it is probable, however, that tliese
kings valued their pet liofis more as symbols of the Sun-god and of
his protective power, tlian as eftective combatants. In the Tlieban
Book of the Dead the double lion-god who is so often mentioned

under the name ^ I course, Shu and Tefnut,

or two gods who were identified with them. Other lion-gods bore
the names Ani-irKs-xicrER, (| ■<2>- Nei-’eu-Tem, J ^ ^

H EBI, ro ^ (j t| , I.I KHC - XKB - Meses, Ma-hes.


Seeiiet,


lioness-goddesses were Pakiietk,

Mexat, -WWW Renexet, AAA(Vv\

— — /I O Ar/‘/vv\


, SEBtiKT,


and a form of Hathor, and another of Nekhebet. The destroying
power of the Lion-god is alluded to in tlie figure of the monster
iVm-mit, wliich was part crocodile, part lion, and part hippo-
potamus. The vignettes to the cxlvith and cxlviith Chaptei-s of
the Book of the Dead show that lion-headed deities guarded certain
of the 'halls and pylons of the Underworld, and some connexion of
the Lion-god with the dead is certainly indicated by the fact tliat
the head of the bier is always made in the form of the head of a
lion, and that the foot of it is frequently ornamented with a repre-
sentation of a lion’s tail. For an account of Bast, the great
goddess of Bubastis, who was depicted with the head either of
a lioness, of a cat, the reader is referred to the section on the
subject. *'

In connexion with the lion must be mentioned the Lynx


The Goddess URT-HEKAU.


LYNX AND CAT


363


and Cat, for each of these animals played an interesting part in
Egyptian mythology. The lynx was called in Egyptian Maittet,

, or ^ ; the former spelling being that of the

Pyramid Texts, and the latter that in use in the Theban Recension
of the Hook of the Head. The animal is like a large cat and has
a small patch of hair on the tip of each ear, and its disposition is,
on the whole, benevolent. In the text of Unas (line 548) allusion

is made to its attack upon the serpents An-ta-f, || /WWVN A m’
and Tcheser-tep, p W' ^ , and it is evident from this that

the liVnx-god was a friend of the dead. * In the Theban Recension
of the Itouk of the JJead, Maftet takes part with the gods, including
Serqet and Maat, in overthrowing the fiend Apep (Chaps, xxxiv.,
xxxix., cxlix. § 7), and we must therefore assume that the lynx
was a destroyer of serpents, and that the Lynx-god was supposed
to ward oft' the attacks of serpents from the dead.

The Ca'I' was sa»;re<l to Bast, the goddess of Bubastis, and was
regarded as her incni-natioii ; its cult is very ancient, and as a
persouifitatiou of the Sun-god the animal played a prominent part
in Egyptian mythology. Thus in the xviith Chapter of tlie of
the Dealt mention is made of a Cat which took up its position by the
Persca tree in Heliopolis on the night wlien the foes of Osiris were
destroyed, .and in the commentary Avhich folloAvs it is stated that
this “ male Cat ” Avas Ra himself, and that he AA'^as called “ Mau,”


2 ^ 1^, by the god Sa, and tlie Augnette deijicts the Cat in the

act of cutting oft’ the head of the serpent of darkness. In the
cxxvth Chapter the deceased says (line 11) in the usually received
text, “I have heard the mighty word Avhich the Ass spake unto
“ the Cat in the House of Hapt-re," but Avhat that Avord wfis is not
stated. The Ass and the Cat are forms of the Sun-god, and it is
probable that the deceased learned from them the Avoids which
Avould enable him, like them, to vanquish the po Aiders of darkness.
From a stele reproduced by Signor L.mzone,* Ave find that prayers
were offered to tv-o cats by the two Avomen who dedicated it, but
whether these represented tAvo forms of the Cat-god, ^or tAvo pet


1 Diziouario, pi. 107.


364


DOG-HEADED APE


animals only is not clear. The cat is hei'e called Mait, ^

instead of “Mtiu,” as is usual. Another stele ^ contains feliefs
in which worship is offered to a swallow and a cat, and the
monuments and inscriptions contain abundant evidence that the
greatest reverence Avas paid to the cat throughout Egypt, even
as classical writers say. According to Diodorus (i. 83) the^
Egyptians fed their cats on breiul and milk and slices of Nile fish,
and they called the imimals to their meals by special sounds. When
a cat died its master had it placed in a linen sheet and taken to
the embalmers, Avho treated the body Avith spices and drugs, and
then laid it in a specially ‘prepared case. Wliosoever killed a cat,
wittingly or unAvittingly, Avas condemned to die, and an instance is
cited by Diodoras in AA'hich a certain lloinau Avdio had killed a cat
Avas attacked in his house by the infuriated populace and Avas slain.

Herodotus narrsites (ii. 68) that “When a conflagration
“takes place a supeniatural impulse seizes on the cats. For the
“Egyptians, standing at a distance, take care of the cats, and
“ neglect to put out the fire ; but the cats making their escape,
“ and leaping over the men, throw themselves into the ’fire ; and
“AA'b 3 n this haj)pens great lamentations are made among the
“ Egyptians. In whatsoever house a cat dies of a natural death,
“all the family shave. their eyebroAvs only ; but if a dog die, they
“shave the Avhole body and the head. All cats that die are
“carried to certain sacred houses, Avhere being first einbahned,
“ they are buried in the city of Bubastis.”

Among the Egyptians several kinds of Apes Avere regarded as
saci*ed animals, but the most revered of all Avas that Avhich Avas
the companion of Thoth, and Avhich is commonly knoAvn as the
Dog-headed Ape. This animal seems to have been brought in
old, as in modern, times from the country far to the south of
Nubia, but wliethcr this be so or not it is certain that the Cyno-
cephalus ape found its Avay into Egyptian mythology at a very
early period. In the Judgment Scene he sits upon the standard
of the Great Scales, and his duty was t;* report to his associate
Thoth whenk the pointer marked the middle of the beam. Classical


‘ DizionariOf pi. 118.


ELEPHANT AND BEAR 365

wriiew rightly discuss this ape in connexion with the moon, and
we ^now that sacred cynocephali were kept in many temples
which were dedicated to lunar gods, e.g., of Khensu at Thebes ;
certain classes of apes were regarded as the spirits of the dawn
Avhich, having sung hymns of praise whilst the sun was rising,
turned into apes as soon as he had risen. The cult of the ape is
very ancient, and is probably pre-dynastic, in which period dead
apes were embalmed with gx’eat care and buried.

In dynastic times the Elephant could not have been a sacred
animal in Egypt because he l\ad long before withdrawn himself
to the swamps and lands of the reaches of the White and Blue
Niles. The Island opposite Syene was not called “ Elephantine ”
because the elephant was worshipped there, but probably because
it resembled the animal in shape, just as the city on the tongue of
land at the junction of the White and Blue Niles was cjilled
“ Khartum,” i.e., “ elephant’s trunk ” on account of its resemblance
in shape to that portion of an elephant’s body. It is, however,
quite certain that great reverence must have been paid to the
elephant in prcdynastic times, because on the top of one of the
standards painted on prcdynastic pottery * we find the figure of
an elephant, a fact which indicates that it was the god either of
some great family or district.

The existence of the Beau in Egyj)t has Aot been satisfactorily
proved, and it is unlikely that this animal was indigenous. In a
passage in the Fourth Sallier Papyrus,® which was translated by
Chabas, it is said that when Horus and Set fought together they
did so first in the form of two men, and that they then changed
themselves into two bears (ils se frapperent I’un I’autre ctant sur la
plante de leurs pieds, sous la forme dc deux hommes ; ils se
changerent cn d^ux ours, etc.). Now the word rendered “ bears ”
by Chabas is tehi, J| which he compared Avith the Avell-

known HebreAV Avord, iSi, “ beai* ” ; but he appeal's to have for-
gotten the Hebrew Avord “ wolf,” Avith Avhich lehi is most

* See J, do Moi’gan, Recherches snr Ics Orhjinesy Paris, 1897, p. 93. A cariieliau
elephant amulet is preserved in the British Museum (Ith Eg. Room, Rafale Case F,
No, 626 [14,608]).

^ Chabas, Le Calendrier, p. 28.


366


DOG AND WOLF


probably connected, and which provides a more reasonable sugges-
tion for translating the Egyptian text coirectly. That beare did
exist in Egypt in the Predynastic and Archaic Periods is proved
by the green slate or schist model of a bear which is preserved in
the British Museum (3rd Eg. Room, Table-case L, No. 29,416).
According to Herodotus (ii. 67) there were bears in Egypt, though
he says they were few, to? Se op/crov?, eoacro?, <riravia^, and as he
mentions them with wolves it is probable that the animals to which
he refers were not beai’s but a species of wolf.

The 1 ) 00 , though a very favo.urite aninical of the Egyptians,
appears never to have been regarded as a god, although great
respect was paid to the animal in the city of Cynopolis ; on the
other hand Herodotus tells us (ii. 66) that in “ Avhatsoever house a
“ cat dies of a natural death, all the family shave their eyebrows
“ only ; bxit if a dog die, they shave the whole body and head ....
“ All persons bury their dogs in sacred vaults within their own
^‘city.” If any wine, or corn, or any other necessary of life
happened to be in a house when a dog died its use was prohibited ;
and when the body had been embalmed it was buried in a tomb
amid the greatest manifestations of grief by those to whom it
belonged. If we accept the statement of Diodorus (i. 85) that a
dog was the guardian of the bodies of Osiris and Isis, and that
dogs guided Isis in her search for the body of Osiris, and protected
her from savage beasts, we should be obliged to admit that the dog
played a part in Egyptian mythology ; but there is no reason for
doing so, because it is clear that Diodorus, like many modern
writers, confounded the dog with the jackal. The dog, like the
jackal, may have been sacred to Anubis, but the mythological and
religious texts of all periods prove that it was the jiu:kal-god who
ministered to Osiris, and Avho acted as guide not only to him but
to every other Osiris in the Underworld.

Like the dog, the Wolf enjoyed considerable respect in
certain parts of Egypt, e.g., the Wolf-city, Lycopolis, but there is
reason for thinking that ancient writere confounded the wolf with
the jackal. Thus Herodotus tells us (ii. 122) of a festival which
was celebrated in connexion with the descent of Rhampsinitus into
the Undei’world, and says that on a certain day “the priests


JACKAL AND ASS


367


“having woven a cloak, blind the eyes of one of their number
“ with a scarf and having conducted him with the cloak on him to
“ the way that leads to the temple of Ceres, they then retum ;

“ upon which, they say, this priest with his eyes bound is led ,]?y
“ two wolves to the temple of Ceres, twenty stades distant from
“ the city, and afterwards the wolves lead him back to the same
“place,” The two wolves here referred to can be nothing but
representatives of the jackal-gods Anpu and Ap-uat, who played
very prominent parts in connexion with the dead. Another
legend recorded by Diodorus (i.^88) declares that when Horus was
making ready to do battle with Set, his father’s murderer, Osiris
returned from the Underworld in the form of a wolf to assist him
in the fight. It is important to note here the statement of
Macrobius, Avho says {SaturUy i. 19) that Apollo, i.e., Horus, and
the wolf were worshipped at Lycopolis with eriual reverence, for
it connects the wolf with Horus and Set, and indicates that these
gods fought each other in the forms of wolves and not of boai’s.
Legends of this kind prove that the Egyptians did not carefully
disthiguish bet^veen the wolf, jackal, and dog.

At a very early period the Jackal was associated with the
dead and their tombs, because he lived in the mountains ‘and
deserts wherein the Egyptians loved to be buried. The principal
jackal-gods were Anpu (Anubis) and Ap-aat; for accounts of
these the reader is referred to the sections Avhich describe their
history and attributes.

The Ass, like many animals, was regarded by the Egyptians
both as a god and a devil. In a hymn to Ra as found in the
Papjn’us of Ani (sheet 1, line 14), the deceased says, “May I
“ journey forth upon earth, may I smite the Ass, may I cruSh the
“ serpent-liend Sebau ; may I destroy Apep in his hour,” a passage
which proves that the animal was associated with Apep, and Set,
and the other gods of darkness and evil. On the other hand, the
xlth Chapter of the Book of the Dead is entitled the “ Chapter of
driving back the Eater of the Ass,” and its vignette shows us the
deceased in the act of spearing a monster serpent which has
fastened its jaws in the back of an ass. Here the ass is certainly
a form of the Sun-god, and the serpent is Hai, a fonn of Apep,


368


THE PIG


and it is clear from this that the ass was at one period held to be
a god. In the cxxvth Chapter we are told that the Ass held a
conversation with the Cat, and the passage in which the statement
occurs affords additional proof that the ass was a symbol of the
^un-god. The probable explanation of the existence of these two
opposite views about the ass is that Egyptian opinion changed
about the animal, and that the later form of it held the ass to be
a devil and not a god as in the oldest times. Plutarch records a
legend {De Iside, § 31) to the effect that Typhon, i.e., Set, escaped
from out of the battle with Horus jon the back of an ass, and that
after he had got into a place of safety he begat two sons, Hiero-
solynius and J udaeus ; but no reliance can be placed on a state-
ment which is so absurd on the face of it.

The Pig possessed a reputation for evil in Egypt, as in many
other countries of the East, and the Egyptians always associated
the animal with Set or Typhon. The cxiith Chapter of the Book
of the Dead supplies us with the reason why it was held in such
abomination, and tells us that Rii said to Horus one day, “ Let me
“ see Avhat is coming to pass in thine eye,” and having looked, he
said to Horus, “Look at that black pig.” Thereupon Horus
looked, and he immediately felt that a great injury was done to
his eye, and he said to Ra, “ Verily, my eye seeraeth as if it Avere
“ an eye upon Avhich Suti had inflicted a blow.” The text goes on
to say that the black pig was no other than Suti, Avho had trans-
formed himself into a black pig, and had aimed the blow Avhich
had damaged the eye of Horus. As the result of this the god Ra
ordered his companion gods to regard the pig as an abominable
animal in future. According to Herodotus (ii. 47), if an Egyptian
had only his garment touched by a pig he Avould go straightway
to the Hile and j^lunge into it to cleanse himself from pollution.
The same Avriter tells us that SAvineherds were the only men Avho
were not alloAved to enter any of the temples, and that the
Egyptians sacrificed the pig to the moon and Bacchus only. The
poor, through Avant of means, used to make pigs of dough, and
having baked them, they Avould offer them up as sacrifices, but
the Avealthy, having, seen the tip of the tail of the animal and its
spleen, and caul, and fat from the belly burnt in the fire, Avould


SHREW-MOUSE, HEDGEHOG


369


eat the flesh at the period of full moon, but at no other time,
Horapollo (ii. 37) says that the hog was the symbol of a filthy
man, and J£lian, in his account of the pig {De Natura Animalium,
X. 16), after stating that it eats human flesh, goes on to say that
the Egyptians abominated it more than any other animal. On the
other hand, they kept pigs and did not sacrifice them too
abundantly, because they employed them to tread the grain into
the ground with their feet. According to the Rubric to the
cxxvth Chapter of the Boole of the Deady the vignette was to be
drawn in colour upon “ a new tile moulded from earth upon which
“ neither a pig nor any other animal hath trodden.” Why, how-
ever, the pig should be especially mentioned is hard to say. From
one point of view the pig was a sacrosanct animal, and it is clear
that the idea of its being holy arose from its connexion with Osiris ;
the texts, unfortunately, do not explain its exact connexion with
this god, and it is doubtful if the Egyptians of the dynastic period
themselves possessed any definite information on the subject.

Though representations of the Bat, called in the texts setcha-

l-hemu; ^ , and toki ciss Z5 (|l| , have been found

in Egyptian tombs, proof is wanting that it was worshipped by
the Egyptians of the dynastic period ; a green slate model of a
bat was, however, found with other prcdynastic remains in Upper
Egypt, and it seems that it must have been regarded at least as a
sacred creature. >

Among small animals the Shaew-mousr and the PlEUGEnOG
were considered to be sacred, but the texts afford no informa-
tion about the parts Avhich they played in Egyptian mythology ;
figures of both animals in porcelain and bronze have^been
found in the tombs. According to Herodotus (ii. 67) the shreAv-
mouse Avas sacred to the goddess Buto, i.o., Uatchit, and all
mummies of the animal Avere buried in her city ; one legend about
it declared that Uatchit took the form of the shreAv-mouso that she
might be the better able to escape from Typhon, Avho Avas seeking
to destroy Horus, the son of Osiris, after he had been committed
to her charge. Curiously enough, the shrew-mouse Avas thought
by the Egyptians to be a blind animal, and Plutarch declares

II — b '


370


ICHNEUMON


(Synqy. iv. 5) that it was held to be the proper symbol of darkness ;
in connexion with this it is interesting to note that the inscriptions
on the bronze figui'es of the animal identify it with IJeru-khent-
anrmaa, i.e., the “ Blind Horns,” or, “ Horns who dwelleth in
c[arkness.”

The Ichneumon, in Egyptian khab , in Coptic

as a destroyer of snakes and the eggs of cix>codiles, has
formed the subject of many curious legends which have been
preserved by classical writers.^ Pliny says that “ it plunges itself
“ repeatedly into the mud, and then dries itself in the sun : as soon
“ as, by these means, it h^jis armed itself with a sufficient number
“of coatings, it proceeds to the combat. Raising its tail, and
“ turning its back to the serpent, it receives its stings, which are
“ inflicted to no purpose, until at last, turning its head sideways,
“ and viewing its enemy, it seizes it by the thi’oat.” The
ichneumon was said to destroy not only the eggs of the crocodile,
but also the animal itself. According to Strabo, their habit was
to lie in wait for the crocodiles, when the latter were basking in
the sun with their mouths wide open ; they then dropped into
their jaws, and eating through their intestines and belly issued
forth from the dead body. Diodorus declares that the ichneumon
only breaks the eggs Avith the idea of rendering a service to man,
and thinks that the creature derives no benefit itself from its act,
and he goes on to say that but for the ichneumon the number of
crocodiles Avould be so great that no one would be able to approach
the Nile. Several figures of the ichneumon in bronze have been
found in the tombs, but the texts supply no information about the
beliefs Avhich the Egyptians entertained about this remarkable
animal. Modem naturalists have shown that there is no truth in
the statement that it is immune from the effects of snake-bite, or
that having been bitten it has recourse to the root of a certain
plant as an antidote ; the fact is that its great agility and quickness
of eye enable it to tavoid the fangs of the serpent, and to take the
first opportunity of fixing its own teeth in the back of the reptile’s

%

1 Herodotus, ii. 67; Diodorus, i. 87; Strabo, xvii., i. 39; Plutarch, De
Isidcj § 74; /Hlian, vi. 38; Aristotle, Hist. Auim^^ ix. 6; Pliny, viii, 36-


HARE, PHOENIX


371


neck. It is very fond of eggs, and for this reason seeks out those
of the crocodile with great avidity, hut it loves equally well the
eggs of poultry, and in consequence it sometimes bears an evil
reputation among the keepers of hens, turkeys, etc.

The Hare was worshipped as a deity, and in the vignette "of
the Elysian Fields we see a hare-headed god, and a snake-headed
god, and a bull-headed god sitting side by side ; a bare-headed
god also guards one of the Seven Halls in the Underworld. The
Hai'e-god was probalily called Unnu.^

Among the birds which were worshipped by the Egyptians,
or held to be sacred, tlie following \\5ere the most important : —
1. The Bennu, a bii'd of the heron species which was

identified with the Phoenix. This bird is said to have created
itself, and to have come into being from out of the fii’e which
burned on the top of the sacred I*orsea Ti’ee of Heliopolis ; it
was essentially a Sun-bird, and was a symbol both of the rising
sun and of the dead Sun- god Osiris, from Avhom it sprang, and
to Avhorn it was sacred. The Bcunu not onl}'- typified the new
birth of' the sun each morning, but in the earliest period of
dynastic history it became the symbol of the resurrection of
mankind, for a man’s spiritual body Avas believed to spring
from the dead physical body, just as the liAiing sun of to-day had
its origin in the dead sun of yesterday. The Bennu sprang from
the heart of Osiris, and Avas, in consequence, a mpst holy bird ; in
a picture reproduced by Signor Lanzone,® it is represented sitting
on the branches of a tree Avhich groAvs by the side of a sepulchral
chamber. In the Ixxxiiird Chapter of the Book of the Dead,
Avhich provides the formula for enabling the deceased to ttifee the
form of the Bennu, this bird says, “ I came into being from unformed
“ matter. 1 came into existence like the god Kheperii. I am the

“ gei’ms of every god,” ^ • According

to Herodotus (ii. 77), the phoenix only made its appearance once in

’ “ Unuut, Ifidy of Unnut,” Q n ^ ^ tlio*' fomalu form.

’’ . WWW

See Loiizone, Diziomrio, pi. 02.

" Dhionaiio, pi. 70.


372


VULTURE, HAWK


five hundred years ; his plumage was partly golden-coloured and
partly red, and in size and form he resembled an eagle. He came
from Arabia, and brought with him the body of his father, which
he^iad enclosed in tvn egg of myri’h, to the temple of the sun, and
buried him there. Pliny says (x. 3) that when the phoenix
became old he built a nest of cassia and sprigs of incense, and that
having filled it with perfumes he lay down and died. From his
bones and marrow there sprang a small worm which in process of
time changed into a little bird, which, having buried the remains
of its predecessor, carried off the nest to the City of the Sun.

2. The VfIjTUKe was ^ the symbol of the goddesses Nekhebet,
Mut, Neith, and others who were identified with Nekhebet ; the
cult of the vulture is extremely ancient in Egypt, and dates
probably from predynastic times, for one of the oldest titles of the
Pharaohs of Egypt is “ Lord of the city of the Vulture (Nekhebet,
or Eileithyiapolis), lord of the city of the Uraeus” (Uatchet, or
Buto), and it is found engraved on monuments of the late pre-
djTiastic and early archaic periods. JElian, in describing the
vultures (ii. 46), says that they hover about the dead and dying,
and ^ eat human flesh, and that they follow men to battle as if
knowing that they would be slain. According to this Avriter, all
vultures are females, and no male vulture Avas ever known ; to
obtain young they turn their backs to the south, or south-east
Avind, Avhich fecundates them, and they bring forth young after
three years. *

3. The Hawk was sacred to Horus, Rii, Osiris, Seker, and to
other cognate gods, and its Avoi*ship was universal throughout Egypt
in predynastic times ; the centre of the cult of the Hawk-god was
Hieraconpolis, or the “ Hawk City.” The haAvk Avas not only a
Sun-bird but, when represented Avith a human head, Avas symbolic
of the human soul. According to Herodotus (ii. 65), death was
the punishment of the man Avho killed a hawk or an ibis, and
Diodorus records (i. 83) that the sacred hawks Avere maintained
at the public expense, and that they Avould come to their keepers
Avhen called, and Avould catch the pieces of raw meat which they
threw to them in. full flight. The Egyptians venerated two


species, i.e., Jbhe golden hawk,


O llP


and the


HERON, SWALLOW


373


sacred hawk, JJ 1| |; from the Ixxviith Chapter of

the Book of the Dead it may be gathered that the former was
supposed to be four cubits wide, and that it was identified with
the Bennu, or Phoenix, is proved by the words in the texts which
are put into the mouth of the deceased, “ I have risen, and I have
“ gathered myself together like the beautiful hawk of gold, which
“ hath the head of a Bennu, and Ra entereth in day by day to
“ hearken unto my words.” The divine Jiawk was, as we learn
from the Ixxviiith Chapter, the^ offspring of Tern, and the symbol of
the One God, and of Horus as the successor of his father Osiris, to
whom “ millions of years minister, add whom millions of years
“ hold in fear ; for him the gods labour, and for him the gods toil
“ millions of years.”

4. The Heron, 9 was certainlv a saci’ed bird, and that

/WWSA W '

its body was regarded as a possible home for a human soul is
proved by the Ixxxivth Chapter of the Book of the Dead, which
was composed Avith the view of helping a man to* effect a trans-
formation into a heron.

I

5. The Swallow also Avas a bird Avherein the human soul
might reincarnate itself, and the object of the Ixxxvith Chapter of
the Book of the Dead Avas to enable it to do so ; the Rubric of the
Chapter declares that if it be knoAvn by the deceased, “ he shall
“ come forth by day, and he shall not be turned back at any gate
“ in the Underworld, and that he shall make hie transformations
“ into a SAvalloAV regularly and continually.” In the opening
words the deceased is made to say, “I am a swallow, I am a
“ SAvalloAv, I am the Scorpion, the daughter of Rii,” a fact Avhich
seems to shoAV that the SAvalloAv Avtis connected with the Scdrpion-
goddess [Serqet. From a tablet at Turin, Avhich is published by
Signor Lanzone,^ Ave see that offerings Avere made to the swalloAv ;
the bird is seen perched upon a pylon-sbaped building, before
which stands a table loaded Avith offerings, and above are a feAv
short lines of text in which it is called the “ beautiful sAvaUow,”

o I According to Plutarch, the goddess Isis


' Dizionario^ pi. 118 .


374


GOOSE


took upon herself the form of a swallow when she Avas lamenting
the death of Osiris.

6. The Goose, or at least one species of it, Avas sacred to
.:\.in'(jn-Ra, a fact Avhich is hard to explain. In a draAAring
giA’en by Signor Ivanzone^ vre ha\'e a vase of floAvei*s resting
upon the ends of tAvo pylon-shaped buildings, and on eacli of

tliese stands a goose Avith its sh^oAv, behind it, or by its

side ; the five lines of the text above read, “ Amen-Rii, the beautiful
Goose,” and “ the beautiful Goose of Amen-Ra.” In another scene
Avhich is likcAvise reproduced “ by Lanzone, is depicted a goose Avith
its shadoAV standing on a building as before, and opposite to it
is seated Arnen-Rsl; before the god and tlie goose is a table of
ofterings. The AA'ords aboA’e the god read, “ iWicn-Ril, the hearer
of entreatv,” and those OA^'er the goose are “ the beautiful Goose,

^'-fybdove.1.” ||“<f ^ I- ^ T-

In the earliest time the goose, or rather gander, aa'us associated


AAdth Seb the erinit, □ _ , of the gods, Avho is called in the Honk

of the Dead “the Great Cackler” (Chapters liA\, Iv.). The goose
Avas V. favourite article of food in Egypt, and Avas greatly in
request for offerings in the temples ; according to Herodotus
(ii. 37) a portion of the daily food of the priests consisted of goose
flesh, 'fhe goose is said to liave been sacred to^sis, and the centre
of the great trade in the bird Avas Xrfvo^oarKtov, or XTjvo^oa-Kia
(Chenoboscium or Chenoboscia), i.e., the “ Goose pen,” a toAvn in
Upper Egypt, Avhich Avas situated in the noiue Diospolites, and Avas
quite near to the mai’shes Avherein large numbers of geese were
fattened systematically. The Copts gave the name of “ Sheneset ”
to the toAvil, and this has been identified Avith the Egyptian

Q “ Idet-sa-Ast,” by llrugsch;* on the other hand

M. Amclineau thinks that the Greek name Chenoboskion is derived


from the Avords ^ TtTtT w—o AA/SAaA

are equivalent in meaning to “the place Avliere the geese are
fattened.” tThe meaning of the goose as a hieroglyphic is “ child ”


* Dizionario^ <pl. 22.


2 Ihid.y pi. 361.


3 Diet, p, 669.


IBIS


375


or ** son,” and Horapollo goes so far as to say (i. 53) that it was
chosen to denote a son from its love to its young, being always
ready to give itself up to the hunter if only they might be pre-
served, and that owing to this trait in its character the Egyptians
revered it. .

7. The Ibis was universally venerated throughout Egypt, and
the centre of its cult in very early times was the city of Khemennu,
or Hermopolis, where the bird wfis associated with the Moon
and Avith Thoth, the scribe of the gods.* ’ It seems to have been
Avorshipped in the first instance because it killed snakes and
reptiles in general in hu’ge numbers, an/l it AA^as thought to destroy
the Avinged serpents, Avhicli, it Avas declared, A\>-ei’e brought over
into Egypt from the deserts of Libya by the west Avind. Herodotus
tells us that he once Avent to a certain place in Arabia, almost
exactly opposite the city of Buto, to make inquiries conceniing
the Avinged serpents. On his arrival he “ saAv the back-bones and
“ riijs of sei'pents in such numbers as it is impossible to describe ;
“of the ribs there Avere a multitude of heaps, some great, some
“small, «iome middle-sized. The place where the bones lie is at
“ the entrance of a narroAv gorge betAveen steep mountains, which
“ there open upon a spacious plain communicating AAuth the great
“ plain of Egypt. The story goes, that Avith the sjAring, the
“ Avinged snakes come flying from Arabia toAvards Egypt, but
“ are met in this gorge by the birds called ibises, avIio forbid their
“entrance and destroy them all. The Arabian’s assert, and the
“ Egyptians also admit, that it is on account of the scrAuce thus
“ i*endered that the Egyptians hold the ibis in so much reAcrence.
“The ibis is a bird of a deep black colour, AAdth legs like a^crane ;
“ its beak is strongly hooked, and its size is about, that of the
“ landrail. This is a description of the black ibis AA'hich contends
“ Avith the serpents. The commoner soi’t, for there are tAvo quite
“distinct species, has the head and the Avholo throat bare of
“ feathei’s ; its general plumage is Avhite, but the head and neck
“ are jet black, as also are the tips of the Avings and the extremity
“ of the tail ; in its beak and legs it resembles the Ovher species.

^ See /Elian, Be Nut. AnimaL, x. 29 ; Horapollo, i. 10, 3G ; Heiwlotna ii.,
p. 75 ; Diodoros, i. 83 ; Plutaitsh, Be Imle, § 75 ; etc. •


376


TORTOISE, SERPENT


The winged serpent is shaped like the water-snake. Its wings
are not feathered, but resemble very closely those of the bat.*” ^
Among the reptiles which were deified by the Egyptians,
or 'were regarded as sacred creatures, may be mentioned the
following: — 1. The Tobtoise or Turtle, which probably came
from Nubia, and was worshipped or revered through fear. The

Tortoise-god Apesh, was associated with the powers of

darkness, and night, and evil, and a place was assigned to him in
the heavens with their representatives. In the clxist Chapter of
the Book of the Dead mention is made of the Tortoise, or Turtle,
in such a way as to suggest'^that he was an enemy of Rii, and the
formula “ Ra liveth, the Tortoise dieth,” is given four times, once
in connexion with each of the four Avinds of heaven. The tortoise

Sheta, i® also mentioned in the Ixxxiiird Chapter,

wherein the deceased is made to declai’e that he has germinated
like the things Avhich germinate, and has clothed himself like
the tortoise.

2. Of the Serpent and Snake many varieties were Avo^’shippcd
by the Egyptians for the sake of the good qualities Avhich
they possessed, and many Avere revered through fear only. In
predynastic time's Egypt Avas OA’^eiTun Avith serpents and snakes
of all kinds, and the 'Pyramid Texts prove that her inhabitants
Avere terribly afraid of them ; the formulae Avhich are found in the
pyramid of Unas'against snakes are probably older than dynastic
times, and their large numbers suggest that the serpent tribes Avere
man’s chief enemies. The cult of the uraeus, or asp, is extremely
ancient, and its centre Avas the city of Per-Uatchet, or Buto, Avhere
a tem|>le Avas built in honour of the Uraeus-goddess Uatchet,

in early dynastic times. This city enjoyed with that

of Nekhebet a position of peculiar importance among the
Egyptians, and one of the oldest royal titles is “ Lord of Nekhebet,
lord of Uatchct,” i.e., lord of the Vulture-city, lord of the Uraeus-
city. The cities of Nekhebet and Uatchet were in fact the
ecclesiastical, centres of the Southern and Northern kingdoms of

j Rawlinson’s Herodotus, vol. ii., pp. 124, 12.5.


Thc Qoooess 8ERQET.


SCORPION


377


Egypt, and they were first fbunded in primitive times when the
vulture and the uraeus were especially worshipped. The great
enemy of Horus, and Ra, and Osiris, and also of the deceased in
the Underworld was the monster serpent Apep, or Apophis, which
directed the attacks on gods and men of numbers of serpent broods,
and which was held to be the personification of all evil ; on the
other hand the uraeus was the symbol of divinity and royalty, for
the walls of the abode of Osiris were surmounted by “living uraei,”
and the god Ra wore two uraei upon his forehead, and every king
is represented with a uraeus upoll his forehead. In primitive times,
when^man coveted the powers of various birds and reptiles, and
when he appears to have wished • to be able to assume their forms
after death, the priests provided a number of formulae which would
enable him to do this, and among them was one which gave the

deceased the power of becoming the serpent Sata, ^ and

which read, “ I am the serpent Sata Avhose yearsf^ale many. I die
“and I am born again each day. I am the serpent Sata which
“ dwelleth in the uttermost parts of the earth. I die and I am
“born again, and I renew myself, and I grow young each day.”^
In religious texts the uraeus is associated with Isis and Nephthys,
but this is due to the fact that in comparatively late times these
goddesses were identified with Uatchet, the uraeus-goddess, who
was at one time or another absorbed into all the great goddesses,
many of whom were regarded as benevolent and beneficent deities
and the protectors of a man’s house, and land and crops, and
children.

3. The Scorpion was vcnei*ated in Egypt at a very early
period, and the scorpion-goddess Serqet or Selqet was in jome
of her aspects associated with the powers of evil, and in others
with the goddess Isis. In the xxxiind Chapter of the Book of the
Dead she appeal’s as a friend of the deceased, and in the xliind
Chapter his teeth are identified with those of the goddess. From
tihe legend of Isis which is told on the Metternich Stele we learn
that this goddess was accompanied on her journey by Seven
Scorpions, and that the child Horus was stung by a scorpion which


Book of the Dead^ Gbaiiter Ixxxvii.


378


APSHAIT, BEBAIT

made its way to him in spite of all the precautions which the
goddess had taken. According to ASlian (x. 19), the scorpions of
Coptos were of a most formidable charactei', and whosoever was
bitten by one of them died of a certainty; in spite of this, however,
they respected Isis so much that they never stung the women
wlio went to the temple of the goddess to pray, even though they
walked with their feet bare or prostrated themselves on the
gi’ound. This statement is useful as shoAving that the scorpion
Avas sacred to Isis.

4. The xxxvith Chapter of dhe Book of the Dead mentions
a kind of beetle called ^^pshait, TtbT (|(| Avhicii Avas
supposed to gnaw the bodies of the dead. In one vignette of the
Chapter the deceased is seen threateuing it Avith a knife, and in
the other the creature is represented in the form of an ordinary
scarabacus Avhich is being speared by him. The Apshait is
probably the bi^tle which is often found crushed betAveen the
bandages of pocAly made mummies, or even inside the body itself,
Avhere it has forced its Avay in search of food.

5. In the Ixxvi th and civth Chapters of the Book of ihe Dead an

insect called A bit, ^ <«■ J J (|l) =

is mentioned Avhich is said to lead the deceased into the “ House of
the King,” and to bring him “ to see the great gods Avho are in
the UnderAVorld ” ; this creature is probably to be i<lentified Avith
the praying Mantis {miantis rdifjiosa) about Avhich so many legends
are current.

(>. The Frog appears to have been Avorshipped in primitive
times as the symbol of generation, birth, and fertility in general ;

the *Fi’og-,goddess Hkqet, or Heqtit,

identified Avith Hathor, and Avas originally the female count^part
of Khnemu, by Avhom she became the mother of Heru-ur, The
great antiquity of the cult of the frog is proved by the fact that
each of the four primeval gods Heh, Kek, Nau, and Amen is
depicted with the head of a frog, while his female counterpart has
the head of a serpent. The cult of the frog is one of the oldest in
Egypt, and the Frog-god and the Frog-goddess were believe^ \p
have played very prominent parts in the creation of the Avorld.


GUASSHOPPER, BEETLE


379


According to Horapollo (i. 25), the frog typified an imperfectly
formed man, ’AirXa.o'Tov 8e apOpotnov ypd<ftoPT€^ ^arpa^ov ^oyypatfyov-
crtP, because it was generated from the slime of the river, whence
it occasionally happens that it is seen with one part of a frog, and
the remainder formed of slime, so that should the river fall, the •
animal Avould be left imperfect ; the half-formed creatures referred
to by Diodorus (i. 10) seem to have been frogs, yElian Jilso
declares (ii. 5G) that in a shower which once fell upon him there
were half-formed frogs, and that whilst their fore parts were
provided with two feet their hind* parts were shapeless !

7? AVith tlie GitASSiiopi'mt ideas of jeligious enjoyment seem
to have Ijeeii associated, for in the JJouh of the Dead (Chap, exxv.)
the decciised says, “ 1 have rested in the Field of the Grasshoppers ”


(MiCl SKKHCT-SANEItlSMn),


wherein was


situated the “northern city;” it lay to the south of Sekhet-hetep.
The grasshopper is mentioned as early as the Vlth Dynasty, and
in the text of Pepi II, (lino 860) the king is said to “ arrive in


heaven like the grasshopper of Ra,”


0 ^
F==l


e.


□ I 7A (gjj]


8, Chief among insects in importance was the Bketle, or
ScARABAi-:us, which was called by the Egyptians Uieprerd,

and was the symbol of Khepera, the

great god of creation and resurrection. The Beetle-god is repre-
sented at times with a beetle upon his head, and at others with a
beetle for a head ; as Ivhepera’s attributes have already been fully
described we need only repeat here that he Avas the “ father of the
gods,” and the creator of all things in heaven and earth, thal; he
was self-begotten and self-born, and that he Avas identified Avith the
rising sun, and noAv birth generally. The beetle or scarabaeus
which Avas modelled by the Egyptians in such lai’ge numbers
belongs to the family called Smeahaeidae (Coprophagi), of Avhich
the Scurabaeua sacer is the type. These insects compose a very
numerous group of dung-feeding Lamellicoms, of Avhich, JioAvever,
the majority are inhabitants of tropical countries, A remarkable
peculiai-ity exists in the structure and situation of tlje hind legs,


380


BEETLE


which are placed so near the extremity of the body, and so far
from each other as to give the insect a most extraordinary
appearance when walking.

' This peculiar formation is, nevertheless, particularly serviceable
"to its possessors in rolling the balls of excrementitious matter in
which they enclose their eggs ; wherefore these insects were
named by the first naturalists Pilnlariac. These balls are at first
irregular and soft, but, by degrees, and during the process of
rolling along, become i*ounded and harder ; they are propelled by
means of the hind legs. Sometimes these balls are an inch and a
half, or two inches in difimcter, and in rolling them along the
beetles stand almost upon their heads, with the heads turned from
the balls. These manoeu\Tes have for their object the burying of
the balls in holes, which the insects have previously dug for their
reception ; and it is upon the dung time deposited that the larvae
feed. It does ndt appear that these beetles have the instinct to
distinguish theif own balls, as they will seize upon those belonging
to another, in case they have lost their own ; and, indeed, it is said
that several of them occasionally assist in rolling the, same ball.
The males as well as the females assist in rolling the pellets. They
fly during the hottest part of the day.' From the above extract it
is clear that the scarabaeus is in the habit of laying its eggs in <lung,
which is to serve as food for its larvae, and that the larvae are
hatched by the heat of the sun’s rays. The ball of matter contain-
ing potential life was compared to the sun’s globe, which contained
the germs of all life, and the beetle, with its ball of matter and
eggs, was regarded as the symbol of the great god Khepera who
rolled the globe of the sun across the sky. Now, the god Khepera
also represented inert but living matter, which was about to begin
a coui’se of existence for the first time, or to enjoy a renewal of
life, and he was thus not only the creator of life but also the
restorer or renewer of life, and so at a very early period became
associated by the Egyptians, first with the idea of the new birth
of the sun daily, and secondly, with the resurrection of man. And
since the* scarabaeus was identified with him that insect became at

^ J. O. Westwood, An Introduction to the Modern Cfusaijication of Inaeeta,
London, 1839, «)1. i., p. 204 ff.


BEETLE


381


once the symbol of the god and of the Resurrection. Now the dead
huma^ body, from one aspect, contained the germ of life, that is
to say, the germ of the spiritual body, which was called into being
by means of the prayers that were recited and the ceremonies th^t
were performed on the day of the funeral ; from this point of view
the egg-ball of the scarabaeus and the dead body were identical.
Moreover, as the scarabaeus had given potential life to its eggs in
the ball, so, it was thought, would a model of the scai’ab, itself the
symbol of the god of new life and resurrection, also give potential
life to the dead body upon whiqh it was placed, and keep life in
the lining body, always provided that the proper words of power
were first said over it or written uporf it. The idea of “ life ”
appears to have been associated with the scarab from time
immemorial in Egypt and the Eastern Sfidan, for to this day the
insect is dried, pounded, and mixed with water, and then drunk
by women, who believe it to be an unfailing, specific for the
production of large families. . ^

That the scarab was associated with the sidn is clear from
a passage in the text of Unas (line 477), where it is said, “This
“ Unas flieth like a bird, and alighteth like a beetle ; he flieth like
“ a bird and he alighteth like a beetle upon the throne which is


□


“ empty in thy boat, 0 Ita,” 1| ^ (gjllpl


A^/VW\


® Oi


S P ^ “(F “ G . In th6 text of Teta

(line 89) the king is said “to live [like] the scarab,” @ ^ j

and Pepi I. is declared to be “ the son of the scarab which is born
“ in Hetepet under the hair of lusaas the Northern, and the issue

“ of the brow of Seb,” ^ ^ I


n W %■ J- datsical

^vxiters^ the opinion prevailed that female scarabs did not exist,
and laatreille thinks that this belief arose from the fact that the
females are exceedingly like the males, and that both sexes appear


1 ./Elian, x. 16 ; Horapollo, i. x. ; Porphyry, De Altthicntto, iv. 9.


882


11EETI.E


to divide the care of their offspring equally between them.
According to Horapollo, a scarabaeus denotes an “ oji/j/-begotten,
generation, father, world, and man.” It represents an “only-
begotten ” because the scarabaeus is a creature self-produced, being
iinconceived by a female. The male, when desirous of procreating,
takes some ox-dung, and shapes it into a splierical form like the
world. He next rolls it from east to west, looking himself towards
the east. Having dug a hole, he buries it in it for twenty-eight
days ; on the twelity-ninth day he opens the ball, and throws it
into the water, and from it the, scarabaei come forth. The idea
of “ generation ” arises from its supposed acts. The scai*abaeus
denotes a “ father ” because it is engendered by a father only, and
“ world ” because in its generation it is fashioned in the form of
the world, and “ man ” because there is no female race among
them. Every scarabaeus was also supposed to have thirty toes,
corresponding with the thirty days’ duration of the month. For
accounts of the pse of scarabs as amulets the reader is referred to
other woi'ks.*

Conceniing the cult of Fish among the Egyptians but little
can be said, because the hieroglyphic texts afford us little informa-
tion on the subject. According to Strabo (xvii. 2, 4), there were
“in the Nile fl.di in great quantity and of different kinds, having
“ a peculiar and indigenous chax’acter. The best known are the
“ Oxyrhynchus, and the Lepidotus, the Latus, the Alabes, the
“Coracinus, the Choerus, and the Phagrorius, called also the
“ Phagrus. Besides these are the Silurus, the Citharus, the
“ Thrissa, the Cestreus, the Lychnus, the Physa, the Bous, or ox,
“ and large shell-fish which emit a soun<l like that of wailing.”
Ambng these were chiefly worshipped the Oxyrhynchus, the
Phagrus, the Latus, and the Lepidotus. The chief seat of the cult
of the Oxyrhynchus Fish was the city of Oxyrhynchus, Avhere it
was held in the greatest reverence j this fish was supposed to have
swallowed the phallus of Osiris * when Set was hacking the body of
this god in pieces, and for this reason was sacred not only in the
nome of the Oxyrhynchites and its metropolis, but all over Egypt.

1 See my Jfawmy, p. 233 £f. ; Magic, p. 3e fE. ' Plutarch, De laidc, § 18.


FISHES


383


In certain places the Egyptians would not eat it. The Phagrus,
or eel,^ was worshipped in Upper Egypt, and mummied eels have
been found in small sepulchral boxes. Of the Lepidotus Fish no
legends have been preserved ; the Latus was worshipped at Esneh-
Tlie fish with the very wide and large mouth which is seen on the ,

head of the goddess Hatmehit, I. O been

identified. In the Booh of the Dead two mythological fish are
mentioned, the Abtu, ^ Jj ^ and the Axt, (|

these fish were supposed to swim, one on each side of the bows of tlie
boat of the Sun-god, and to drive away from it every evil being or
thing in the waters which had a mind to'attack it. The identifica-
tion of Nile fish is at present a difficult matter, but it is to be
hoped that when the Egyptian Government issues the monograph
on the fish of Egypt and the Delta, and of Nubia and the Sudan
it may be possible to name coiTectly the various bronze and
wooden fish which exist in the many collections of Egyptian
antiquities in Egypt and Europe.


INDEX


A=TaoTn, i. lO'i
Aa-al), ii. 127
Aiiiii. i. 312
Ajiai, ii. 3211
Aa-aiii-kliolcli, ii, 302
Aiirui, ii. 208
AAajhI', ii. 21.’)

A Ah, ii. 323
Aaliet* ii. 323
AAljiries If., i, lOiS
AAh-'lVhuti, i. 412, 413
i. 340 ; ii,. 317
Aiii, fiss-heiulod man, i.
19(5

Aai gods, i. 19(5
Aain-f-ein-lcha-uor, i, 2.74
Aalvohi, i. 240, 342
Aakobi, ii. 317
Aakliahit. ii. .323
Aakhlm, i, 2.79
Aa-kli«peru-mus-aru, i,
240

Aa-kliorn, i. 177 ; ii.
32(5

Aamu, i, 188, 3(14
A an, ii. 292
AuuA, i. 211

^iana-tuati, ii. 320
Aapef, ii. 320
Aaqetet, i. 494
Aaqetqet, ii. 323
Aar, ii. 03

Aarat l.ier ab netor liet,
U. 185
II — c e


Aai’cr, i. 455
Aiiiu, ii. 120; Lake of,
i. 297

Aa-sekhemu, i. 178
Aa-sliefit. i. 1 1 1 ; ii. 58
Aa-sheft, ii. 300
AAsith, ii. 280
Aa(iii, ii. 317
Aat (Isis), ii, 213
Aat of Sob. ii. 95
Aat of 'IVl'niit. ii, 93.
Aatsof Osiris, tlie Fifteen,
i. 177

Aat-Aat. i. 492
.Vat-aatft, i, 2 ! 1
A.a-tA (iioiiin), 1. 97
Aat-ab, i. 473. 492
Aa-tcdia-Miitot, i. 401
Aat-en-.slu‘t. ii, 00
Aat-h<>bn, i. 472
Aati,‘i.'419; ii. 327
Aati, ii. 1.77
Aat-klm, i. 178
Aat-khn, i, 244
Aat of IiA, i. 471
Aat-setekau, i, 241
Aat-sbatet. i. 481
.Vat-sbefsliefl, i. 191
Aat-tohaiimtet, i. 421
Aat-Tcheteinit, i. 484
AAt-Tefnut, i, 517
Aatu, i. 341
Aau, i. 180

Ab, i. 211


Abata, ii. 320
Abaton, ii. 213
Ab-eiii-tn-f, ii. 301
Abe.sh, i. 198
Abet-neterns, i. 243
•Abit, ii. 378
Abrabani, i. 277
Ab sceptre, i. 102 ; ii. 8
Ai»-sli;'i-aui-Tuat, i, 23(5
Abshekj i. 42S.>

.\b-3in, ii. 31(5
A))t (norae), i. 97
Abt, ii. 2(51
Ab-ta, i. 194
Abtiti, .temple of, i. 405
Abt-tesi-nit-en-neter, ii,
320

Abtn (Abydos), i, 97,
410/492

Abtn Fish, i. 324 ; ii.
209, 383

Ab-tut (Abydos), i, 97
A bn, i. 90, ^(55, 103 ; ii.

49, 51, .5(5, *

Abn Siml)e], ii. 22
Abu-nr^ii. 323
Abydos, i.’97, 103, 104,
401 ; ii. 118, 148
Abv<los, the ^oal of souls,
i. 175

Abyssinia, ii. 108
Adam, i. 6 * ’

A don, ii. 74
Aceiouo, i. 280


386


INDEX


Aelian, ii. 346, 352, 369,
370, 372, 379, 381
^aSlian, ii. 358, 360;
quoted, i. 63, 350, 402 ;
li. 93

Af, the (lead Sun- God, i.
206, 257, 505 ; his new
birth, i, 2t)0
Af, i. 274
Afa beings, i, ICO
Af-Asar, i. 234
Afau, i, 211
AHi, i. 241
At- Hu, i. 226
Af-Teui, i. 234
Afn gods, i. 83, 84
Alu on his staircase, i,
211

Afu, tlio dead Khepera,

i. 226

Ah (Aah), ii. 325
Aha, i. 31, 453 ; plaque
_ of, i. 24
Aha-Aavii, ii. 320
Alia-aii-iirt-iKjf, ii. 327
Aha-en-urt-iief, i. 238
Aha-neteni, i. 220
Ahubit, ii. 302
Ahat, i. 248
Ahat, ii. 19
Ahau-hrau, ii. 326
Ahat, i, 101
Aheti, ii. 325
Ahi, i. 228, 469, 495 ;

ii. 322, 32|>

Ahi bit, ii. 325
Ahi-mn (?), i. 419
Ahit, ii. 184
Ahiu, ii. 325
Ahu, i. 79

Aj', i. 196
Ai (king), ii. 84
^Ain Shem8,Ai. 108
Aion, i. 285
Air, i. 288


Aliau, ii. 325
Akebiu, L 201
Akeneh, i. 23
Akent, i. 433
Ak(ni-tau-k-ha-khern, i.

176 ; ii. 325
Akeuti, i. 177
Akenu, i. 433 ; ii. 325
Aker, i. 33, 45, 79, 325 ;
ii. 34

Aker, liiou-god, ii. 3(50,
361

Akert, i. 194, 246 ; ii.

154, 302
Akortet, ii. 26
A kerf - kbcnt - ast - s, ii.
:J25

Akern, ii. 323, 36U
Akeni gods, ii. 5)8
Akerni. ii. 300
Akesi, i. 178
Akel of Set, i. Ill
Akhan-maati, i, 191
Akliekh, ii. 247
Akbekh, ii. 270
Akhekhi, i. 263
Akbeklui, ii. 327
Aklieiii-heini-f, i. 242
Aklieni - kbemcs - t‘, i.
242

Akbcm-sek-f, i. 242
AklieTiiii-lhitesh, ii. 120
Akhem-urt-f, i. 242
Akbemu-Seku, i. 198;
ii. 126, 250

Akheinu - .Sesh - eunui , ii.
120

Akhen-iiiaati-f, ii. 327
Akhet-uen-tha, i. 79
Akhintm, ii. 188
Akhmiu, i. 196
Akhpa, i. 344
Akhrokbar, L 260
Akbsesef, ii. 325
Akizzi, ii. 23


Alabastronpolis, 1 98,
102, 432

Alabes fish, ii. 382
Al-A‘raf, i. 171
Al-Ba§ra, i. 6
Ale, i. 178
Aleppo, ii. 283
Alexander the Great, i,
293, 489 ; his son, L
293

Alexandria, i. 332 ; ii.
_ 197

Alkat, i. 433
Al-Khiivga, ii. 22
Allah, i.‘l41
Al-Iul, ii. 316
Am, i. 326
Am, ii. 312
Ama, i. 250
Ama, i. 346
Ania-Amta, i. 346
Am-uau. ii. 246, 326
Anuiit, ii. 283
Amam, i. 326
Aiufini, ii. 32(5
Arnam-injtat, ii, 326
Amrim-mitu, i, 211
Amam-ta, ii. 320
Amanoi - ton - ouranou, i,
280

Am-Amiu, i. 90
Am-Antchet, i. 90
Am-ara-(|ah-f, i. 182
Ama-ta, i. 346
Am-beseku, i. 419 ; ii,
324

iVim'dineau, i. 269 ; ii,
374

Auiemet, ii. 144, 326
Aniemt, i, 443
Amen, i., 23, 79, 88; iL
1-16, 324

Amon, a serpent, L 218
Amen, city of, L 366 ;
u. 12


INDEX


387


Amen, derivations of the
name, ii. 2
Aineu-h&, ii. 320
Amen-liuu, i 342
Amen-heri-ab, i, 401;
ii. 57

Amen-Ileru-pa-khart, ii.
252

Amen-hetep, ii. 30
Amea-hetej) III., i. 329 ;
il 23, 68, 69, 70, 279,
362 ; presenteil to
Amett-lia, ii, 4
Amen-hetep IV., i. 104 ;

ii. 23, 68, 70, 71-84

Amen-hetep, son of U.ipu,

i. 625

Amcni, ii, 317
Ameni, name of Ra, i. 345
Auieft-khat, i. 198, 313 ;

ii. 317

Amen-kheperutet, i. 499
Amen - na - an - ka - entek -
share, ii. :ffi4
.Amen-nain-an-ka - entek -
share, ii. 20

Amen-Nathekeroth i-
Amou, ii. 20
Amen-nathek - rethi-
Amen, ii. 324
Amen of Sapi-res, i. 99
Amen {puni of Thoth ), i.
113

Amen, *[»iarrel of priests
of, with Amen-hetep
IV., ii. 74-84
Ammi the Elder, i, 468
Amen-Ra, i. 97, 172; ii.
324

Amen-Ra, brotherhood
of, i. 175

Amen-Ra, company of,

u. 2

Amen-Ra- l,Ieni-khnti, ii.
324


Amen-Ru, Hymn to, ii
6

Amen-Ra, inc.arnation of,
i 330 j spread of his
cult, ii 22

Amen-Ra of Sma-Behu-

tet, i 100

Amen-Ra of Xois, i. 99
Amen - Ra-llorns- Osiris,
ii. 21

Amen - Rji - AInt- Khensu, •

i 111

Amen-Ra-Teni, ii. 16, 17
Amen • R il - T e m n - R h e -
pera - 1 lent - khuti, i.
447

Ament, ii. 317
Anient, i 70 ; Circle of,
i. 220 ; Circles of, i.
340

Ament, counterpart of
Amen, i 287 ; ii 1, 2
Ament (godi less), ii. 29,
30, 55

Ament (Isis), ii 213, 216
Ament (uome), i. 99
Ament of Apt, i, 465
Ament (pfin/ of Thotb),
i 113

Araent-nefert, i. 210
Ament-lia, i. 465
Ament-senni-.set, i. 226
Ament-sthan, i, 216
Amentet, i. 172, 203 ; ii.
154

Amentet, i.e., Under-
world, ii. 201
Amentet, Bull of, ii, 158 ;
Mountain of, ii. 153 ;
souls of, i 196
Ameutet-nefert, i 178
Anienthes, ii 201
Anienthet (goddess), i,
431

Amen-ur, i 468


Amesu sceptre, ii 8
Amet-tchern, i, 211
Am - h auatu - eut - pehui-f,
ii324

Am-helj, ii, 326 . •

Am-hent-f, i 441 ,

Am-henth-f, i, 79
Am-I;letch-puar, i 90
Am- Het-Serqet-Ra-hete-
pet, i 90

Am-Het-ur-Ra, i. 90
Am-huat-ent-peh-fi, i
176

Aini-hemf, i, 25
Amit, goddess, i, 366
.Vm-kehuu, i. 88, 4i)
.Vm-khaibotu, i 419
Am-khent (uome), i, 100,
444

Amkhin nu Asar, ii, 1.85
Aui-khu, i, 228
Amniehet,i 178, 190, 216
Am met, i, •1: >2
Ammianus Marcell imis,
ii 349, 352, 357 •
Amini-seshet, i. 519
.-Vm-mit, i 60, 218; ii.
• 302

.\mmiu gods, ii, 100
Amny-naui-f, i. 200
Am-Neter-het, i, 90
Am-net f, i. 200
Ani-Xit, i. 179
Ani-l’ehu (nome), i. 100
Am-Sah, i. 90 •

Am-seiif, i 419
Am-sepa-f, i. 79, 441
Amset, i. 79, 491, 492
Aniset = South, i. 158
Amseth, i 450 ; ii 184,
324

Amseti-A.ah, i. 470
Ani-snef, ii 324 •

Amsu, i 79, 97, 496,
507 ; ij. 20


INDEX


Amsu (uome), i. 97
Amsu, god of Panopolis,

i. 97; ii. 258, 280,
291, 293, 324

AnfdU'Anaen, ii. 8
^nisu-lleru, ii. 324
Amsu-tleru-ka-nekht, ii,
139

Amsu-Ril, ii. 30
Amsa suteii Ilern-nekht,
ii 183
Amta i. 343
Am-ta, i, 340
Am-Tep, i. 90
Am-tet, ii. 129
Amu, i, 250
Amu-fia, i. 211
Amulets in the SuHtin, i.
16

Am-Unmi-l\reht, i 90
Am-Unmi-Kesu, i. 90
Am ut (Anubis), ii. 203
An, ii. 324

An, a form of Osiris, i.
440.

An, a god, ii. 20
An, city of, i. 427
An (city), ii. 31, 32
An in Antes, ii, 154
An, of millions of vears,

ii. 154

An, the warrior, ii. 312
Ana, i. 79 ; 1 450
An-aarorc-tef, i., 495
An-a-f, i. 115, 419, 521 ;

ii. 324 *

An-aret-f, i. 495
An-atef-f, ii. 324
Aufiu gods, i. 202
Andrew, St., i. 280
Andrews, J)r. C. W., i.
11

An%b, i. 514 »

Aneb-abt, i, 514
Aneb-iitbi, i, 514.^


Aneb-betch (uome), i. 99,
512

Aneb-vest-f, i. 514
Anebn, i. 513
Aneiupli, i. 281
Aneniu, ii. 324
Anep, i 437

An-erta-i\ef-bes-f-klienti -
heh‘-f, i. 494; ii. 324
An-crta-nef-nebat, ii. 291
Anetch, ii. 17G
An-f-em-lirn-seksek, ii.
129

Angei’ of the two gods, i.

83

Angel of Death, i, 19
Angel of the Lord, i, 19
Angels, i. (5

Angels, functions of in
l<nr'an, i. 5

Angels, mortal and ini-
mortal, i. 0

Angels of service, i. 21
Angels of Thoth, ii. 1 19
Anhai, Papyrus of, i. 507
An-hat, i, 482
An-hefta, i, 1 94
Au-her,i. 172,173, 102;

ii. 184, 325, ;’.59
An-heri-ertil-sa, ii, 324
An-hetej)-f, ii. 325
Aii-I.ler, i. 97, 103, 115;
ii. 118, 291

Au-hcr of Sebennytus, i.

100

Aiihotep, i, 222

An-hetep-f, i. 419
An-hrn, i. 176; ii. 325
Anhur, i. 103
Animals, sacred, ii, 345 d‘.
Ani, PapjTus of, i. 335,
360, 427

Ani (scribe), ii. (59
Ani, the scribe, ii. 141-
146


Ani (city), i. 439
Ani (Esneh), i. 452
Ani, form of Sun-god, ii.
9, 10, 11

Animals, reason why
adored, i. 22

Animals, the abodes of
gods, i. 2

Anit, i. 427, 431, 469;

ii. 61, 65
Aiikh, i. 79
Ankh-aapau, i. 222
Ankh-iiru-tchefan; i. 234
Ankh-em-fontn, i. 176;
ii. 327

Aukhet (Isis), il 216
Ankhet - pu - ent- Sehek -•
m4).Pakhan, ii. 327
Anklud, scorpion go<ldess,

i. 220

Ankhet-kheperu, i. 216
Ankh-f-cn-Kliensu, i. 460
Ankh-l.ua, i, 228
Ankhi, ii. 32i;

Ankhi (serp(;ut), i, 260
Ankhiu, i. 161
Ankh=::(.)siris, ii. 139
Ankh-s-en-A(en, ii, 83
A nk II - s - on - pa - A t cn , ii,
83

Ankh-ta, i. 246
Ankh-tani, i, 513
Ankli-tauit, i, 433
Ankhti, ii. 326
Ankhtith, i. 234
.Vukii, i. 234
Au-mut-f, i. 79; ii. 183,
301, 322, 324
Annu, i. 100, 354, 471;

ii. 4, 148

Amin, crops of, ii. 121
Annu Meht, i. 328
Annu, North, ii. 25
Annu, pant of gods of, i.


INDEX


389


Annu, priests of, i. 78
ADnu-Hest, ii, 24;

Anma Hesn, L 328
Annu, Souls of, i. 109
Annu, South, ii. 25
Annu, Two Companies of
gods of, i. 91
Annut hat, ii. 277
Ano-Menthu, i. 433
Au=Osiri8, ii. 139
Anpet, i. -132
Anpet, i. 496 ; ii. 292
Anpu, i 79. 210, 340 ;
ii 95, 261-266, 322,
324, 367

Anpu (nome), i. 98
Anpu, god of Anpu, i. 98
Anpu, god of llet-suten,

i 98

Anpu am IJhet, ii. 185
Anpu-IIorus, i. 493
Anpu khent neter sell, ii.
184

Anpu khent neter seh em
ren-f neb, ii. 185
Anfpjt, i 431 ; ii 50,
67 ff.

Anqet (Isis), ii. 216
Auqet Nephthys, ii. 57
An-rut-f, i. 352, 410, 482 ;

ii 60 ; 155
Aushar, i. 289, 291.

Ant, i. 161

Ant (city), i. 493, 515
Ant (country), i. 517
Ant (Dondera), i. 472
Ant Fisli, i 324; ii 383
Ant (Isis), ii. 213
Antaeopolis, i 97
Antaeopolis of i 98
Antaeopolites, i. 96
Antaf, i 23
An-tii-f, ii. 363 •
Au-tcher-f, i. 79
Antchet, i 88


An-tebu, ii 325
An-temt, ii 324
Ant-en-Nut, ii. 103
Antes, ii. 154
Antet, i. 433
Antetu, i 346
Anthat, i 431, 432 ; ii.
277

Antheth, i. 228
Aiitheti, ii. 317
Anthretha, ii. 278
Anti, ii. 327
Antit, ii 277
Antiu, i. 198 *

Aiituf, i. 524
Anu=’Ai/£)?, i 289
Ann (tho heavens), i. 359
Anubis, i 9, 418, 425,
454 ; ii 85, 129, 261-
266, 366

Anubis, Path of, i. 513
Anubis-Horus, i. 493
AnubisssOsiris, ii. 139
Anu-Ea-Bel, i 290
Aminu, i 454
Anuqet, ii 53
Aoi, i 280
Ap, ii. 268, 292
Apa-ankh, i 454
’ATraaiav, i. 289
Ape = Amen, ii. 2
Ape, a form of Thoth, i.
403

Ape and pig, i, 190
Ape, worship of, i, 2 ; the
sacred, ii. 364
Ape-god ill 'I'nat, i. 347
Ape -gods, the four, i
202

Apep, i 11,61, 180, 202,
269 ft’., 277, 324, 436,
447, 489 ; ii. 79, 107,
216, 245, 326 ; soul of^
i. 371

Apepa, ii. 251


Apep, Book of overtlirow-
iug, i. 325
Apepi, i. 306
Aper-hra-neb-tchetla, ^ i.
252

Aper-pehui, i. 516 ’

Aper-ta, i. 344
Aper-ta, ii. 317
Apes, the, i 346, 347
Apes of the East, i. 21
Apes, the four, i. 196
Apes, the Seven, ii. 268
Apes, the singing, i. 207
Ape.sh, ii. 376
Apet, ii 29, 29, 30, 359
Apet (goddess), ii. 109
Aphoso, ii. 305
Aphrodite, i. 435 ; ii.
187

Aphroditopolis, i. 97, 98,
431, -132, 446
Aphroditopolites, i. 96
Api, i 79; ii 30, 109
Apis, ii. 353

Apis, incarnation of
Osiris, i. 330
^pis Bull, i 26, 27; ii
195-201, 212 ; signs
of, described, ii. 350
Apig ^city), i. 99
Apis-Osiris, ii, 195-201
A pit, goddess, i, 427
Apollinopolis Magna, i,
431 ; ii.*93, 95, 278
Apollinopuli* Parva, i.
431, 467

Apollo, i 486 ; ii 187
Apollo Amyclaeus, ii
282

ApollopoUtes, i. 96
Apoph, ii. 245
Apostles, i. 5
Ap-relm, ii. &42 *

Ap-rehui, i, 427 ; ii. 142,
242 *


390


INDEX


Ap-senui, ii. 142
Apsetch, ii. 310
Apsh, ii. 25
Ajjshait, ii. 378
Ap-shS.t't»ui, ii. 324
•Apsi, ii. 324
Apsit, iL 92
Apt, ii. 293
Apt, city of, i. 427
Apt (Thebes), ii. 3
Apt. goddess of the xith,
month, i. 444
Apt, goddess of Thebes,
ii. 3

Apt-en-khet, i. 178
Apt'en-qahu, i. 178
Aptet, iL 25
Apt-hent, ii. 293
Apt-net, i. 178
Apt-renpit, ii. 293
Apts, the, ii. li, 7, 9, 10
Apt-taui, i. 254
Apu, i. 97, 470 ; ii. 188
Apu^a god, i. 194
Apu (serpent), i. 230
Ap-uat, i. 79, 102, 1 09,
206,210, 454, 493^
ii. 20, 43, 119, 15G,
263, 322, 323, '3(57
Ap-uat of Tivcopouc, i.
98

Ap-uat inebt sekhein pet,
ii. 183, ks

Ap-uat rest sekltem taui,
ii. 183 •

Ap-uat-resu-sekhein - pet,
iL 323

Apuloius, ii. 217, 218,
265, 266
Apzu, i. 291

Apzu-rishtu, i, 288, 289
Acjan, iL 327
Aqebi, L 182
Aqeh, ii. 325
Aqen, ii. 325 '


Aq-lier-nmmi«unnut-f, L
494

Aq - her - am - unnut - f, ii.
129

Aq-ljer-ami-unnut-f, ii.
327

Arab angels, i. 6
Arabia, L 353, 498
Arabian influence on
Egyptian religion, L
334

Arabi.m nume, i. i)6
Arabs, i. 41, 119, 401
Aranbfi, L 241
Ar-ast-netor, i. 211
Archaic I’eriod, gods of
i. 78 ft-.

Archangels, i. 5, 6
Arcberaachus, ii. 19S)
Arenna, ii. 28;>
Arethi-kasathi-ka, ii, 20
Arethi-ka-sa-tbika, ii.
323

Ar gods, ii, 249
Ar-hes-nefer, i, 464
Ari-ankh, i. 511
Arians, i. 69
Ari-eni-ab-f, i, 419; ii.
325

Ari-en-ab-f, ii. 325
Ari-bes, i. 446
Ari-bes-nofer, ii. 289, 362
Ari-Maat, ii. 325
Ari - maat - f- tchesef, ii,
129

Ari-nef NebAt, ii. 294
Ari-ren-f-tchesef, ii, 322
Ari-si, iL 325
Aristotle, iL 3.57, 370;

quoted, L 62
Arit, city, L 433
Arit (a pylon), i. 186
Aritatheth, i. 248
Ariti, L 244
Arits, the, L 427


Arkharukh, i. 266
Arkheokh, i, 266
Arinaua, ii, 291
Armanai, ii, 322
Armani, ii. 129
Aroeris, i. 467
Aron, ii. 308
Aroneris, iL 187
Arq-lieh, iL 128
Ar-ren-f-tchesef, ii. 129,
291

Aitows, i. 85
Arsaphes. ii. 58
Ansiel, L 275
Arsinoe, town of, ii. 355
Arsinoites, i, 96
-Vri, ii. 3o7
A-Sah, ii. 308
Asar, ii. 323
As.nr Aa am Ainni, ii, 182
Asar Abeti, ii, 1 83
Asar Athi her ab Ab(ii,
ii. 183 •'

Asar Athi her ab Shetat,

ii. 183

Asar-am-iib-netern, i. 228
Asar Ankbi, ii. 179
Asar-Ankbti, ii. 176
Asar Ap-shat-taui, ii, 179
Asar-Asti i. 214
Asar Athi, ii. 178
Asar 11a lier-ab Qemt, ii,
183

Asar bain-tef-f, ii, 182
Asar lla slieps eiu 1’attu,
U. 179

Asjir-Ba-Tettet-, i. 371
Asar-bati (?), L 214
Asar llali-er pit, ii. 176
Asar em Aat-urt, ii. 181
Asflr em ab«t-f era ta
Meht, ii, 185
Assir em ahat-f nebn, ii.
185

Asar em Akesli, ii. 182


Asar em ankli era Ptah-
l^et-Ea, ii. 183
Asiir era Aimu, ii. 182
Assir-era-An-rut-f, ii. 180
AssU’ em Aper, iL 1 77, 1 80
As.^r em Ai)ert, ii. 181.
Asar em Asher, ii. 182
Asar em-ust-f-aiuu-Re-
stan, ii. 177

Asfir em - ast - f - amu - ta-
meli, ii. 177

Asar eni iist-f em ta rest,

ii. 185

Asar era ast-f neb meri
ka-l" am, ii. 185
As: ir em ucbu, ii.

185

Asfir em Atef-nr, ii. 181
As:\r em Aten, ii. 178
As>ir em Atet, ii. 170
Asiir-em-Ati, ii. 170
A.s:ir em Baket, ii. 177
As:ir era Ba^ui, ii, 180
As::!' em Bener, ii, 182
A8::r em Betesh, ii, 178
As!\r em Fat-Heru, ii.
178

As:ir e:u Plekenmit, ii.
181

As: ir em Hemak, ii. 182
As;ir cm lien:':, ii. 178
As:ir em i.Ieiiket, ii. 178
A8!ir em Idlest, ii. 1 70
As:ir em Hct-aat, ii, 182
Aa:ir em llet Benbenet,
ii. 182

Asar em hct-f :im ta
Meht, ii. 181
AsAr era 1)®**^ Am ta
. Beset, iL 181
AsAr em-Het-f em Re-
staii, ii. 180

AsAr em Kakheru-f nebu,
ii. 185

AsAr em ker-f neb, ii. 185


INDEX

Asar em khau-f-nebu, ii.
185

Asar em Maati, ii. 178,
182

Asar - em - Mehenet, ii.
176, 179

As::!' era Men A, ii. 182
Asar em Nepert, ii. 178
Asar em nest, ii. 181
Asar em Netcliefet, ii.
177

As:ir era IJetcbet, ii. 180
Asar eiu Netebit, ii. 178
Asar era Neteru, iL 177
Asfir em Netit, ii, 180
As:'!!' em Netra, ii. 180
Asar em Nif-iir, iL 180
Asar em Pe, ii. 177, 180
Asar em Pe Xu, ii. 182
A8:ir em Pekes, ii, 180
As:ir e!u Pesek-re, ii. 177
As:!!' em pet, iL 177, 181
As::!' e!U Petet, ii. 180
Asar em Qefenmi, ii, 180
Asar era qemau-f nebu, ii.
185

Asar em Reneu, ii. 180
As!:r em Iieheiieuet, ii,*
177

Asar em ren-f nebu, ii.
185

Asilr em Rertii-iiilu, ii.
181

Asar-em-Reseuet, ii. 170,
171)

Asar era-Re-stau, ii. 178
Asar e!u Kesu, ii, 177,
180

AsAr em Sa, ii. 182
AsAr em S:iti, ii. 178, 182
AsAr em 8au ii. 180
AsAr em Sau-heri, ii, 178
Asiir em Sau hort, ii, 1 80
Asar em 8:iu-klieri, ii.
177


391

AsAr em Sau Khert, ii.
180

A8::r em soh-f nebu, ii,
185

AsAr-em-Sehtet, iL *177
AsAr em Sek, ii. 178 ,

Asar em Seker, ii. 181
As:!)' em Sekri, ii. 180
Asar om Sektet, ii. 181
Asar em Sesliet, ii. 1 81
Asar em Shau, ii. 178,
182

A8!lr eiii Slienuu, ii. 178,
181

Asar em Sunnu, ii. 177,
180

Asar om ta, ii. 181
Asar em Ta-sekri, ii. 178
Asar em Tai, ii, 182
As:a'em tain nebu, ii. 182
AsAr em Taueneiiet, ii.
178

AsAr em Tchatcln:t, ii.
180

Asar cm T^pt, ii, dSO
As:ir em Tepu, ii. 178
Asar em Teslier, ii. 181
Asar em Uhet mekt, ii,
181

Asj^r eju Uhet-resu. ii.
*181

Asar em Uu-pek, ii. 182
Asar Fa Heru, ii. 182
Asar- 1.1 'ip, L 513
Asar-lh'qji, iL
Asur-llapi (Serapis), ii.
195201

Asar Heriti, ii. 180
As:'!!* 1.1 eq t::in her ah
Tattu, ii. 179
As!ir heq tchetta e!a
Annu, ii. 181
Asar pler-ttb-set, iL^7i>
iVsAr Ber-ah-set (semt),
ii. 179


392


INDEX


Assir-lier-klien-f, i, 214
Assir Iler-shrii, ii. 178
Asar her shai-f, ii. 182
Asar IJeru-khuti, ii. 183
Asar>ka-Ameiiti, i. 214
AsAr khent Amentet, ii.
' 185

Asiir Khentet Nepra, ii.
179

Asar Khentet Un, ii. 179

Asar-khenti- ii. 176

AsAr-Khcnti-Amenti, i.
214

Asar Khenti nut-f, ii.
177, 180

AsAr-khenti-pern, ii. 176
AftVr Khenti-lte-stau, ii.
176

Asar Khenti- sell -hemt,
ii. 178

Astir Khenti Thenenet,
ii 179

Asar Khent Ka-Ast, ii.
183

Asar Khent Ke-stan, ii.
179

Asar Khent sehet kahit-f,
ii 182

Asar Khent shet aa-perti,

ii 182

Asar-neh-Araenti, i. 214
Asar Neb-ankh, ii. 176,
179

Asar Neb-ankh fm Abtu,

ii m

Asar Neh-er-tcher, ii.
176, 179

Asar Neb-heh, ii. 179,
181

Asar neb pehtet petpet
Seba, ii. 183
Asar Neb ta ankhtet, ii.
1^0

Asar neb tain suten
neteru, ii. 182 ,


As&r neb Tattu, ii. 183
Asar neb-tehetta, ii. 178,
181

Asar Netehesli. ii. 1 77
Asar-nnb-heh) ii. 176
Astir (Osiris), i. 79
As-tlr (Osiris), ii. 113
Astir Ptah-neb-Ankh, ii.
176, 179

Astir Qeftenuu, ii. 117
•Astir- Sna, ii. 176
Astir sa Erpetj, ii. .179
Astir Sah, ii. 176, 179
Astir 3aha, i. 214
Astir seh, ii. 183
Astir Seker em shetat, ii.
181

Astir- sekhein-neteni, i.
214

Astir Sekhri, ii. 1 “7
Astir Sekri ein Pet-she,

• • -IMP*

u. l

Astir Seps-bain-Anmi, ii.
179

Astir Smam-ur, ii. 117
Astir Taiti, ii. 178
Astlr-Tet, ii. 134
AsAr-thet-heh, i. 214
Astir Tiia, iL 177
Astlr-Unnefer, ii. 176
AsAr Uii-ncter, ii. 179
Astir Utet, ii. 181
Asbet, ii. 302
Asbet, a goddess, ii. 204
Asbu, ii. 129
Aseb, ii. 323
Asert Tree, ii. 42, 119
Aslibn, ii. 323
Ashebu, i. 176
Ashera of Aru, i. 83
Ashem, i. 38, 40, 41
Ashemu, i. 38, 40, 41
Ashemu, the, i. 159
Asher, ii. 323
Ashet Tree, ii, 61


Ashet, ii. 136
Ashet, L 432
Ash-hrau, i. 226*
‘Ashtoreth, ii. 278
Ashu, ii. 323
Ashur-bani-pal, i, 290
Asken, i. 79
Asmus, i. 136
As-netem, i, 240
Aso, queen of Ethiopia,
ii. 188
Ass, ii. 253

Ass, Eater of the,' i. 208,
210, 491 ; ii. 240, 367
Ass, the, ii. 367
Ass, the speaking, i. 19
Asset, i. 178
’A<r<T(i)po<i, i. 289
Assyrians, i. 18, 62
As-t (Isis), ii. 114
Ast (Isis), i. 79
Ast, ii. 202, 292, 302,
317, 323 ,

Astahet, i. 482
x\st-anihit, i. 228
Astarte, ii, 190
Asteii, i. 402, 510; ii.
268

Astenuvi, ii, 325
Astes, i. 457
Astes, ii. 325
Astliorf et, ii. 362
Asthtirthet, ii. 278, 279
Asthertet, i. 478
Asti, i. 370
Asti-ncter, i. 244
Asti-paut, i. 244
Ast-Net, i. 452
Ast-Netchet, i. 211
Ast notert ein ren-s nehu,
ii. 184

.Ast-Qerhet, i. 353
Ast-sen-ari-teher, ii, 129
Ast-Sept, ii. 55
Aswan, L 11


INDEX


Asyftt, ii, 43
At, ii.^263

A tare - am - teller - qe mtu -
renim-par-sheta, i. 519
Atare - Am - teher - qemtu-
ren-par-sheta, ii, 326
Atbara, ii. 360
Atch-ur, ii. 327
Ateb, i. 470
Atebni, the two, ii, 155
Atef crown, ii. 131, 144
Atef-khent (20th nome),

i. 98

Atef-peha (21st nome),

i. 98

Atef-ur, ii. 323
Ateh, ii. 206, 261
Atek-tau- kehaq -kheru,

ii. 326

Atom, ii. 326
Atemet, ii. 65
Aten, i. 101 ; ii. 16, 326
Aten, high jiriest of, ii,
73

Aten, liynins to, ii. 75-79
Aten-nierit, ii. 82
Aten-nefern, ii, 70
Aten, worship of, ii, 68-

70, ff.

Atennn, ii. 14
Ater-asfet, i, 79
Atert,, i. 203
Aterui-qeuijl, ii. 128
Ates-hra-she, ii. 323
Atet (goddess), ii. 61
Atet Boat, i. 206, 338;

ii. 11, 104, 105, 159
Ateuchiis Aegyptiorum,
i. 356

Atba, i. 481
Athenais, ii. 190
Athene, i. 458, 461 ; ii.
217

Athep, i. 259
Athi, name of, ii. 148


Athpi, i. 250
Athribis, i. 100, 432 ;
ii. 127

Atlu'ibites, i, 96
Athroni, L 281
Athn, ii. 124
Athnma, ii. 283
Athyr, ii, 188
Ati (nome), i. 99
Atmu, ii. 10, 11
Atru - she-en-neseit-f-em-
ahet, i. 178
Atu, i, 178
Atuma, ii. 283 *

Aturti Rest ^[elit, ii. 185
An-a, ii. 326
Auai, ii. 317
Anain, i. 346
Auer, i. 281

Ankert, i. 145, 338; ii. 9,
323

Ankert (goildess) ii. 110
Ankert-khentet-ast-s, ii,
323

Aunuunif, i. 254
Aurau-iiaqor - sa - anq - ro-
bathi, ii. 326
i^nrnab, ii, 210
Anvt, ii. 134
A^^rn, i. 259

Ansares, (Osiris), i, 300;

ii. 113

A van's, jj. 251
Axe = god, i, 64
Axe, the flint, antiquity
of, i. 64 ; the double,
I 65

Azrael, i, 5
‘Azza, ii. 289


Ba, i. 80, 163
Ba, a god, i. 380 ; ii. 26
Ba (god of Xlth Hour),
i.200


:m

Ba (Iron-god), ii. 328
Ba (Set), i. 481
Ba, Soul, i. 39
Ba = World Soul, ii. 299
Baabu, i. 80, 110
Baal, ii. 250, 281
Ba‘al, ii. 289
Ba‘al Bam, ii. 250
Baal Samame, ii. 282
Ba'al SephOn, ii. 281,
282

Ba'alath, ii. 281
Ba-ashem-f, i. 80 ; ii. 26
Baba, i. 80

Baba, ii. 91, 92, 247,307,
329

Bahai, ii. 91
Babat, i. 370
Babi, i. 80
Babua, i, 80
Babylon, ii. 22
Babylonia, i. 277
Babylonians, i. 18, 62,
273

Bacchis Bull, ii. 35'2
Bacchus, ii. 199, 217, 253
^Back = lleqet, i. 110
Backbone = Snia, i. 110
Backbime of Osiris, i.

4ip6; ii. 122
Bah, i 401,437 ; ii. 26,
329

Bahtet, i. 513
Bfiimt, i. 421
Bai, i. 314 ;. ii. 1;^4
Bai (Ham-god), ii. 329
Bai (Soul-god), ii. 328
Bairilst, i. 450
Baireqai, ii. 21
Bfvirtha, ii. 281
Bain ftmu Tuat, i. 220
Bak, i. 492 ^

Bak, i. 516 *

Baka, i. 493
Bakha, the Bull, ii. 352


394


INDEX


Bakliau, i. 24, 79, 470 ;

ii 101, 352
Bakrawiyeh, i. 15
Balaam, i. 19
Balance, i. 521
B.'ilance, the Great, i.
358

Balu, ii. 260
Bandage of Hathor, i,
437 ; of Nekhebet, i.
441

Ba-iieb-Tattu, i. 100,
103, ll'4 ; ii. 64
Banebtattu - H a t ni o h i t-
IJerupa-khart, i. 114
Ba - neb - 'Fot, ii. 353,
354, ff.

Ra-neb-Tetet, i. 496
Ba-ueb-Tett«t, ii. 329
Ba-neb-Tettu, ii. 292
Ba-neteru, i. 240
Bant, i. lil8
Bautli-Auth, ii. 278
Bapi-f, ii. 301
Baqet, ii. 62
Bar, ii. 27, 250, 25.1, 281
Ba-l»a, ii. 317 ^

Bare-Ast, i. 146
Barirkathatchaiia, Ai. 329
Bari-MeJithn, ii. 25»9,
Bari-Riunaii, ii, 250
Barkal, i. 16
Bailey, i. 165
Bartholomew, S. 280
Barn, 1. 79 .

Ba^ihu, i. 515
Ba-siliak serpent, i. 279
Bast, i. 100, 432, 444,

0. , 514; ii. 28, 29,

03, 275, 329, 362

Bast, identifications of,

1. 446

Blistet, i, 86, 110
Basti, i. 419, 445; ii.
329


Bast - Sekhet - Renpit, i,
432

Basil, ii, 284
Bat, the, ii. 369
Bath, i. 194
Bath-Anth, ii. 278
Bati, ii. 328
Bati-erpit, ii, 328
Ban, ii. 329
Beads, nse of, i. 14
‘Bear,4.he, ii. 365
Beautiful Faoe (Ptah), i.
101

Beaifiifnl Face, i. 125,
501 ; ii. 7
Beha, ii. 66
Behait, ii. 378
Bebi. ii. 91, 92; u. 329
Bebo, ii. 246, 247
Beb6n, ii. 92
Bebro, i. 281
Bedeyat Arabs, i, 17
Beer, ii, 122
Beer of eternity, i, 165
Beer of everlastingness,

ii. 118

Beer of IM, i. 365
Bees, i, 238
Beetle-god, ii, 130
Beetle in boat of Ba, i.
356

Beetle of Ivhepeni, ii.

379

Beetle, the, ii. 378
Beetle, the living, i, 240
Beetles used in medicine,

i. 17

Befell, i. 487 ; ii. 206
Befent, 207
Behbit, ii. 255
Behen, i. 492
Beliutet, i. 84, 85, 92,
102, 427; ii. 25, 35,
133

Behutet (city), i. 476


Behutet (goddess), L 431
Beliutit, i. 427
Bekatha, ii, 305 ‘
Bekennii, ii. 20
Bekhen, ii. 31
Bekhennu, ii. 20
Bekheut, ii. 34
Bekhkhi, i. 192
Bekhten, ii. 37
Bekhten, Princess of, ii.
38flf.

Bekhti-menti-neb - AI auti,
ii. 159
Bel, i. 305

Bel and the Dragon, i.
327

Belb£^s, i. 450
Belly = Nut, i. 110
BOltis, ii. 281
Ben ben, ii. 71
Benben-hoiise, i. 317
Benbenit, the obelisk
god, i. 348
Bwie Elohmi, i. 7
Benen, i, 192
Benlia, i. 17
Beni Hasan, i. 517
Benini, ii. 96 ; ii. 1 1 6,
289, 329

Bennu-Asar, ii, 303
Beiinu = Ka ainl Osiris,

ii. 07

Bennii, the, ii. 371
Beunu, the Great, ii. 59
60, 160, 209
Benra-merit, li, 256
Bentet, ii. 268
Benth, i. 211
Beiiti-ar-uht-f, i. 228
Bent-Beshet, ii. 38
Benutch, ii, 25
Beq, i. 177 ; ii. 263
Bergmanii, i. 363 ; ii, 90
BerimoUt i. 281
Borosus, i, 305.


INDEX


Beraa, i. 15

Be8,i..498;ii.l36,209,
270, 276, 280, 284 ff.
Besa, ii, 284
Besa, ii. 288
Besabes-utia, i. 211
Bes-aru, i. 242
Bes-Hai’pocrates, ii. 286
Bes-Horus, ii. 286
Besi, i. 198, 347
Besi-Sliemti, ii. 317
Besitet, iii, 213
Bes-Rri-Toinii, ii.[28C)
Bestct, i. 44.5
Betesliu, i. 326
Betct, i 272
Biggeh, ii. 51
Biou, ii. 307
Birfli, Dr. S., i. 63, 136,
204, 208, 407, 434
Birds, sacrod, ii. 346
Birth, the second, ii. 116
Black Land,'!. 304
Blacksmiths, i. 8-5, 476,
478, 485

Blind Horus, i. 299, 470;
U. 370

Bine Nile, i, 17 ; ii. 360
Boat of Isis, i. 210
Boat of Millions of Years,

i. 333, 36.3, 488, 518;

ii. 210, 260, 272
Boat of Nepr, i. 210
Boat of Osiris, i. 21 0
Boat of 770 cubits, i. 85
Boat of the Earth, i. 208,

210

Boats, the 34 papyrus, ii.
129

Bocchoris, ii. 352
Bods, i. 268
Boethus, i. 445
Bone of Horus, ii, 246
Bone of Typho, ii. 246
Bonomi, i. 178, 304


Book of Breathings, i,
409

Book of Coming Forth
by Day, i. 175
Book of leu, i. 267
Book of Knowing Evolu-
tions of Ha, i. 294, 295
Book of Overthrowing
Apep, i 293, 294
Book of Proverbs, i. 122
Book of the Dead,f[Uoted’
•i. 23 *

Book of the Gates, i. 328
Book of the PylAis, i.

174, 175, 304
Book of the Dnderworld
described, i, 204 fi’.
Book of Wisdom, i. 122
Books of Thoth, i. 414
Bouriant, M., ii 74
Bous fish, ii, 3b2
Bramble, 1 1 9
Bread, ii, 122
Bread of eternity, i 165;
ii 118

Brea.st = Baahu, i 110
Broa.sted, Mr., ii 74
Bringcrs of doubles, i
184

Brittany, i, 64
Brugsch, Dr. H.,i.63,67,
89, 224,284,285.291,
363, 367, 402 ff.
Bna-tep, i. 343
Bubastis, i 100, 432,
438, 444

Bubastis, described by
Herodotus, i. 449
Bubastis, festivals of, i.
448

Bubastis of tlie South, i
446

Bubastis, triad of, i, 450
.Bubastites, i 96, 444
Bull = jbnen-Ra, ii. 11


Bull Apis, i 26
Bull, Assyrian man-
headed, i 62
Bull, early worship of, i.
25

Biill-god, i. 427
Bull M no vis, i. 27, 330
Bull of Ameutet, i 26 ;
ii. 158

Bull of Amenti, ii. 3.50
Bull of heaven, i. 34
Bull of Nut, ii. 100
Bull of the Nine, i. 109
Bull of the Underworld,
i 26

Bull of the West, ii 196
Bull Osiris, ii 31
Bull-Searab, ii, 19
Bull, the young, ii 14,
15

Bulls, hoofs of, i 58
Bumlu, i. 2.59
Buslies = clouds, i. 306
Busiris, i. 95, 99, 103,
11.5, 191, 469.152; ii.
12J, 148, 2.52, 318
Busirites, i. 96
Buss, ii. 289
Butof i 24, 100, 115,
m ; ii ^08, 211

Butos, ii, 192
Buttocks = two boats, i,
110

Bums, ii’. 22
Buwaiiat, a. 289'
Byblos, ii 74, 124, 189,
*190


Cauasites, i 90
Cubasus, i 100
Caekler, the Great, ii
96, 107, 108
Caesarion, i 161
Cailliaifd, i, 35<)


39G


INDEX


Cakes, i. 178
Canibyses, i, 458; ii. 352
Campus Martins, ii. 218
Canis Major, i, 488
Cannibalism, i. 28
‘Canopic jars, i. 45G
Canopus, i. 432 ; ii. 1{)0 ;

Stele of, i. 448
Cardinal points, i. 210;

gods of. i. 158
Cat, ii. 248

Cat and the Ass, ii. 368
Cat, Chapter of, ii. 272
Cat, god and goddess, ii.

363

Cat of Neb, ii. 200
Cat = Ha, ii. 01, 297
Cat, the Great =I'ia, i.

345; ii. 107
Cataract, b’irst, ii. 25, 43
Cataract, Sixth, i. 305
Cerberus, ii. 100
Ceres, ii. 218, 253, 307
Cestrins fish, ii. 382
Chal/as, i. 120, J30; ii.

146, 102, 305 ,

Chaos, ii. 243 ^

Charinosyna, ii. 200
Chejiiniis, i. 412 ; ii. 188
Chemres, i. 442 • ,

Cheiiobosciniii, ii. 374
Cheops, i. 420
Chernhiin, i. 0
Cherfibim, i. 7 *

ChiinaA’a, ii,«301
Chin = Khert-kheut- sek-
hein, i. 110
Choemis fish, ii. 382
Chosroes, i. 289
Cicero, i. 2

Circle, Hidden, i. 339,
340 ■

Ciftle of Amentet, i. 210
Circles of the Tuat, i.-
238


Citharus fish, ii. 882
Civitas Luoiuae, i. 439
Clemens Alexandiinus, l
414

Cleopatra VII., i. 161,
329

Cognizance, the, i. 25
Combatants, the Two, i.
410, 475

Constantine the Great,

ii. ife]

Coprophagi, i: 294, 355 ;
ii. 379

Coptiltes, i. 96 ; ii. 252
Copto.s, i. 07, 431 ; ii.

22, 189, 219, 378
Copts, i. 106, 143 ; hell
of. i. 205

Cord-bearers, the Twelve,
i. 186

Cord of Law, i. 188
CoiTcinus tish, ii. 382
Coi'v, Anc. Frag, quoted,
i.'35

Coukhos, ii. 305
Cow, early worship of, i.
25

Cow-goddess, ii. 19
Creation, lleliopolitan
account of, i. 307, 308-
321; order of events
of, i. 300

Creation Legend, i. 18
Creation Series, i. 279
Creation, Seven Tablets
of, i. 288, 290
Crocodile, early worship
of, i. 24 ; worship of,'
i. 2

Crocodilopolis, i. 95, 98,
488 ; ii. 355
Crusher of Bones, ii.
59

Cubit, gods of the, ii.
29]


Cusae, i 98, 432 ; ii. 22;

Hathon of, i. 4?4
Cyclopes, ii. 100
Cynocephalus Ape, i. 17 ;

ii. 364

Cynocephalus Ape in the
Judgment, i. 20, 21
Cvuopolis, i. 98, 102,
*432

Cynopolites, i. 96


DAm.vNUs, i. 268 '

i. 289
IVikhcl, ii. 22
Damasciiis, i. 289, 290
Darius II., i. 113, 464
Darkness, i. 202 ; ^ the
outer, i. 200

Day of Jndgraent, i. 5, 6
Day-sky, ii 102, 105
Days, Epagomenal, ii
IdO : lucky and un-
lucky, ii. 109 ; gods of,
ii 293

Days of the Tnonth, gods
of, ii. 320, 322
Dekaus, the 30, ii. 304-
308

Delos, i 453
Delta, i 24, 31, 93,103;
ii 31

Delta, kingdom of Osiris
in. ii 121
Demi-gods, i. 3
Dendera, i. 93, 97, 421,
420, 429, 440, 464,
484 ; ii 24, 55, 93, 95,
108, 299

Dendera, Hathor of, i,
435

Dendera, Osiris scenes at,
li 131^y.'

Deraarai' llapaon, i. 280


INDEX


307


D^r al-Bahart, i. 329 ; ii.
13, 285

D4r al-Sledina, i. 437
D6r al-Mediuet, i. 12G
De Rouge, E., i. 08, 09,
100, 126, 136, 441
Desert gods, i, 116
Deus, i, 69
Deva, i. 69

Devouror of Amenti, i,
60

Diana, i. 448
Dioisbalnierikli, i. 281
Dilgan, ii. 316
Diodorus, i. 9(5, 444, 493 ;
ii. 347, 352, 357, 364,
366, 370,375 ; quoted,

i. 62

Dionysius sent to Sinope,

ii. 1S>9

Dionysos, ii. 217
Diopolites, i. 96
Diospolis, i. 432 ; ii. 22
Diospolis Magna, i. 100
Diospolis I'ai’va, i. 97,
431 ; ii. 53
Diospolitos, ii. 31
Disk, ii. 15

Disk, Houso of the, i.
613

Disk, the, i. 3:56, 338;
the Great, i. fGO ; tlie
winged, 481, 483
Dives, i. 171
Divine rrovideiiee, i. 125
Do-decagon of J upiter,
ii. 253

Dog, the, it 36(5
Dogs, howl before a death,
.1 19

Door=Nut, ii. 106
Driuso, ii. 312
Dfiin&h, i. 274
Dumichen, i. 34,^9, 516
Dung-beetle, i, M6


Ea, i. 289, 359, 360
Earth, i. 288
Earth, Boat of, i. 208
Earth-gods, L 116
East, Gate of, L 353
East, soitls of, i, 107, 351
Eater of the Ass, i. 208,
209, 491 ; ii. 246
Eater of the dead, i. 20,
60

Ecelesiastious, i. liiftl
EdCu, i. 85,92,470,477,
499; ii. 2-4, 278
Egg, i. 182 ; ii. lid
Egg-ball of beetle, i. 357
Egg of Sob, ii. 95
Egg, the Great, ii. 11)7
Eight godsof Henaopolis,

i. 519

Eileithyia, i. 97
Eileithviapolis, ii. 155,
372 '

Eileithyiaspolis, i. 24,
431, 4:57

Eiseiimeiiger, i. 171, 275,
278 ; (piotod, i. 7, 21
El, i. 66, 67

Elements, the four, i. 288
Elephant, i. 31 ; ii. 365
Elephant in pretlynastic
times, i. 22

Elephantine, i. 9-5, 96,
1 07, 286, 365, 4:4 1 , 46:3 ;

ii. 43, 44, 51, 52, 53,
91, 148, 35i. 365

Elephantine, triad of, ii,

49 ft .

El-Kab, i. 439, 467
EltMiini, i. 133, 141
Elves, L 12

Elvsian Fields, i. 103,
i68; ii. 62, 63
Embalnnncnt, Ritual of,
i. 454

Em-kheut-mauti, i, 80


Eneu, i. 81, 89
Enenet, i, 81
Eneuet-heiiiset, i, 289
Enen-retui, i. 2:30
Enkht lion in, i. 266 ‘
En-me-shar-ra, ii. 310
Euuead, i, 114
Ennit, i. 286, 289, 201
Ennukaru, ii. 283
Ennntchi, the Nine, i.

188

Entair, i. 281
Eritiiti, ii. 317
Enzu, ii. 316
fioue, i. 281
fioureph, i. 281
Epagomenal days, ii, 109
Epaphos, ii. 346
Ephesus, Council of, ii,

66

Epping, .1., ii. 316
Erebos, i. 285
Ereliiu, i, 7
Eriunyes, ii, 1LM»

Erman, Jtr., quoted, i.

: 329 ^

Kriuen-hei't, i. 98
feijuont. i, 161, :-52'.l
Erraen-ta, i. 194
Enmam, i. ^5i', 259
Ermenui, i, 248
Eros, i. 285
Erpat = 8eb, ii. 05
Erp'i - hell • er - leqau, i.

i77 *

Ertu-iief-uebt, ii. 129
Ertilt-Sebaiiqii. i. 177
Esau, ii. 281
Eshmuiien, i. 401
Esna, i. 97 ; ii. 66
Ksneh, i. 452, 463, 464
Eteoph, i. 281
Eternity, brelul and bedr

of, i.’l65
fitet, ii. 301


398

Eudoxus, ii, 253
Euphrates, i, 277
Eusebius quoted, i, 35
Eutliari, i. 281
EvS, i. 19

Evening, Hathor of, i.
107

Evil Eye, i. 13, 14
Eve, name of Eu, 340,
*342

Eye of Flame, i, 447
Eve of Horns, i. 1 09. 1 05,
202, 248,303, 457, 407
Eye of Xn, i. 300
Eye of Xu = the Moon,
i. 299

Eye of X^u = the 8un, i,
*298

Eve of Ea, i, 304, 305,
4-1(5. 510, 517; ii. 8,
101

Eye of Ka = Meh-urt, i.
422

Eye of Tern, i. 158, 305,
‘ 44 (^

Eye, tlie Hlack = Aah,

'i. 413

Eve,- the White = Ha. i.*
113

Eves, cure forbore, i. 17
Eyes = Hathor, i. 109
Eyes of Ttali-Teneii, i.
‘510

Ezekiel, i. 62 •


Fa, i. 250
Fa-a, ii, 17
Fa-akh, i. 178
Pace — Ap-uat, i. 109
Faces, god of four, i. 85
Faket, ii, 128
Fsftiine, the Seven years’,
ii. 54

Pa-pet, i. 178; ii, 330


INDlgfe

Farafra, ii, 22
Father of fathers, ii, 51
Fa-trAu, L 211
Fayytim, the home of
huge serpents, i. 11
Feather of Mafit, i. 20
Feka, i. 433
Fentet-ankh, ii. 139
Fenti, i. 419
Fetish, i. 28

‘FieldVf Grasshoppers, i,
344, -120 .

Field of Hetep, i, 367
Fieldof Peace, i. 58, 334;
ii. 120

Field of Plants, ii. 121
Field of Eceils, i. 334 ;
ii. 121

Fields of Siri, i. 35, 30
Fields of the spirits, i.
186

Fiery Lake, i. 35
Figs, i. 58

Figs in heaven, ii, 118
Fig tree of heaven, i.
1(55

Fig tree speaks, i. 19
Fingers, the two, i. 85
Fire, i. 288

Fishes, mythological, i,
324

Fish-god, i. 303
Fish-gods, ii. 382
Fisli, worship of, i. 2
Flame (uraen.s), i, 184
Flesh of Osiris, i. 234
Flesh of Ha, i, 226, 273
Flesh of Tern, i. 234
Flint cow-goddess, i, 25
Followers of Horns, i, 84,

491. 158

Fooii, celestial, i. 164
Forty-two Assessors, i,
418, 153 ; ii. 62
Forty-two Judges, i. 38


Fountain of the Sun, i.

328 ; ii. 108
Frazer, Mr. G., ‘quoted,
i. 43

Fringes, i. 14
Frog, the, ii. 378


Gabkikij, i. 5, 278
Gabriel and his 600
wings, i. 5

Gate of Osiris, i. 230.
Geb, ii. 94
Gobelen, i. 435
Gehenna, i, 273
Gehenna, chambers of, i.
275

Gelienna, river of, i. 275
Gehenna, size of, i, 274
Ge Hinnom, i, 273. *
Geoige of Cappadocia, i.
2(58

George, Sayit, i. 189
Gir-tab, ii. 31(5
Gizeh, ii. 361
Gizeh, Pyramitis of, i.
471

Gnomes, i. 12
Goblins, i. 12
(jrod, One, i. 131, 132,
133

God, conception of, i. 57
God on the staircase, i.
191

God, self produced, i, 134
Gods, mortal, i. 6
Gods of archaic Period,
i. 78

Gods of Egypt, the
foreign, ii. 275-290
“ Gods,” the, conception
of, i. 57

Gods, the Eighteen, i. 86
Gods, the forty-two, iju
159 • ■


Gods = T]io names of
God, i, 134

Gods, the oldest company

of,i.282ff.

Gods, the Twenty-seven,

i. 83. 87

God-mother, ii. “221
God-Soul, i. 148, 302
Goldziher, quoted, i, 278
Golenischeff, ii. 205
Good and Kvil, ii, 2 13
Goose of Auien-Ra, ii,
374

Goose = Seb, ii, 04
Goshen, i, 100
Grapes in heaven, ii, 118
Grasshopper, iL 370
Grasshopper of Ka, i. 445
Grasshoppers, i, 42 J
Grasshoppers, Field of,

ii. 120

Great llalance, ii, 262
Great Bear, ii, 240, 250
Great Cackler, ii. 374
Great Green Sea, i, 480,
511

Great Scales, i. 36, 153,
100

Grebaut, ii. 6
Green Crown, ii. 26
Griffith, Mr. F. L., i. 64
Gu-an-na, ii, 316
Gud-an-na, ii, 316
Gynaecopolites, i. 96; iL
*31


ii. 246
llabal, ii. 289
Hftb-ein-atn, ii. 335
Hades, i. 263 ; ii. 197
Hades, the god, ii. 198,
349

Haggi l^andil, IL 72
Ha-hetep, ii, 335


i$i)EX

Ha-hra, ii, 336
Hai, ii 245

Hai, i. SS-l; ii. 320, 336
Hai, Serpent-god, ii, 367
Hair, i. 109

Hair of Children of
Horns, i, 210
Hair of Horns i. 157,
466

Hak, ii. 291
Haker, ii. 335
Haker festival, i, 410
Ha-khern, ii. 33.5
Hall of .Tndsment, L 153
Hall of Maiiti, i, 38 ; ii.
62

Hall of Meh-nrt, i. 423
Ha-nif;hit (city), i. 406
Haminoiiian nome, i, 96
Ha-nelm, i. 370; ii. 151
Tlilp, i 110

llfip (.Ipis), Bull, the, i.

26 ; ii. 346

l.Iap, city of, ii. 133
l;lap, Hapi, the Nile-god,

i. 178 ; ii. 42, 13 ff.

Hap = north, i. 158
llap. sou of Horns, i.

491, 402

Hiipi, i. 198, 456 ; ii.

77, 129, 145, 184
Hapi (Nile), i. 286, 335 ;

ii. 4, 155, 336

Itfipi (Nile-god), i. 146,
147

Hapi (son of Horns), ii.
* 336

Hupi-Asniat, ii. 309
Ilapi-Khiiemn, ii. 45
Hapi-Ptah, ii. 45
l.lapi-Nu, ii. 47
T.lapiu (Apis), ii, 336
Hap-re, iL 280
Hap-semxx-s, i. 241
J.lajvtcheserts, ii, 302


399

Hapti-ta-f, i. 242
Hapt-re, ii. 336, 363
Hilp-nr, ii. 52
llaqa-haka-ua-hru, ii.
336

Haq-p-khart, i. 469
Hare-god, i. 427 ; ii. 371
Hare, nome of, i. 28
Harepnkaliasliaresha-
baiu, i. 519
Harethi, ii. 336
Harrnaehis, L 470; ii. 10,
75

Harpocrates, i. 285, 468,
469, 495 ; ii. 106
Harpocrates gods, i. 464
Harpocrates, origi ii of, ii.
104

Harpukakashareshahai II,

’ iL 336

Hartiuaiui, i. 136
Ha-sert, i. 178
Ijashmaliin, i. 7
flat, i. 401 ; ii. 200
Ila-tehat, ii. 304 *

Hat-chetchn, i. 21 1
Hatot, i, 255
Hathor, i. 78, 93.4a«8,*
428-437 ; ii. 2. 36, 93

los, m

i i

Hathor- Aphrodite, i. 435
Hathor destroys man-
kind, L 365

Hathor, flint symbed of,
L 25

Hathor of Aphrodito-
polis, L 97, 98
Hathor of Cnsae, i. 98
Hathor of Dendera, i. 97
Hathor of Diosixolia
Parva, i. 97

Hathor of Nut-ent-Hap,

L 98 ’

Hatliors, the Seven, i.
433, 484


400


INDEX


Hathors, the Twelve, i.
434

Hat-mehit, i. 114, 432 ;

* ii. 65, 354, 383
Hat-mchit, nome of, ii.
^ 64

Hatshepset, i. 160, 329 ;

* iL 285
Hivii, i. 23
Ilau-hrA, i. 326
Hauna-aru-ljior-hra, i.

272

Hawk, antiquity of
worship of, i. 9
Hawk-go. I, ii. 372
Hawk, Home of, i. 27, 28
Hawk, the Groat, ii, 11
Hawks as ahodos of dis-
embodied s[)irits, i. 16
Head = liawk, i. 109
''Hearing, god of, ii. 298
Heart = Hastet, i. 110
Heart, Chapters of, i. 42
Heaven, i. 166 ff.

Heaviu of Osiris, the, ii,

119

Hol.-Antct, ii. 293 ‘

Keb ->pi-he!it-s ii, 293 ‘

Heb-apt, ii, 203 ^

Hfcben, i, 180,^92
T.Iobenii, i. 480
Jlc'bomin, i, 98, 494

llebe:s-ka. i. 100
l.leb..t. i. 113;. ii. 213,
255 t ^

Hobi, ii. 302

I.leb-Kftrt, ii, 128
Hebrews, i. 41, 119; ii.
73

Hebrews, Heaven of, L
166

Hebrewf, Hell of, i. 171,
2fe5 ‘

Hebrews, their system of
Angels, i. 6 fi’.«


Hebs, i. 244
Hebset, i, 241
Hebt, i. 492
l,Ieb-tep, ii. 293
Hebt-re-f, ii. 336
Hedgehog, ii. 369
Heels = souls of Annu,
i. 110

Heglik-tree, i. 17
Hell, 289

Hob, %»ntral support of
heaven, i. 157 ^

11 eh, Lake of, ii, 60
Ilelietv ii. 2

l.lehi, ii. 116, 337
llehn, i. 113, 267, 258,
283, 284

llehiii, ii. 2

l.lobnt, i. 113, 267, 258,
283, 286, 289

Heka, i. 23

Hoka, i. 82, 180; u.

131

liekaii, i. 4(> ; ii. 4
IJekemt, i. 220
Hekennut, i. 513
riekcmth, i, 234
H()kret, i. 23
Heliopolis, i, 92, 100,
282, 328, 471 ; ii. 4,
5, 22, 95, 96, 97, 141
Heliopolis and Aten
worship, ii. 68
Heliop.jlis, Bull of, ii,
351, 352

Heliopolis, company of
g.jds of, ii. 85 ff.
Heliopolis, lions of, ii,
360

Heliopolis, Mnevis god
of, i. 26

Heliopolis, pant of gods
of, i 88

Heliopolis, souls of, i,
107


Heliopolis, sycamore of,
ii. 107

Heliopolis visiWd by
Piankhi, i. 331
Heliopolitan doctrine, i
333

Heliopolites, i. 96
Helios, ii. 93, 124, 186,
187

Hell, i. 171 ff.. 263 ff.
Hell, prototype of, i. 12
Hell, Seven Mansions..of,

i. 278

Hellauicns, ii. 92
Ileni, i. 81
Hemaka, ii. 116, 117
Heinemet, ii. 164
He-men, i. 81 ; ii. 336
Hemhemet, i. 481
Hemheniti, i, 320 *

Hem-nii, ii. 330
Hemt, i, 228
Hom-taiii, ^ 320
Hemtb, i. 2:>

Hemti, ii. 3:5t)

Hfcnbi, ii. 03, 336
Ileneb, ii, 63
Heneiia, i. 81
I.len-en-ba, ii. 322
IJeneu-su, ii, 58, 98, 69,
131

Heiihenitli, i, 22S
Hen-Hern, i. 211
HeidvUisesui (Hast wind),

ii. 296

Heiunemet, i. 84, 169,
160; ii. 151
Hwiiiii Boat, i. 606, 500;

ii. U7, 2(i0
Henothcism, i. 136
Hon-pesetchi, i. 81
Hensek, ii, 336
Hent, i. 81
Heut (Isis), ii. 213
Hentch-henttdi, ii, 294


INDEX


401


llenti, iL 337
IjLenti (Osiris), i, 457
^enti-requ, i, 177 ; ii.
337 .

Ijentiu, i. 198, 259
Ilent-neteru, i, 254
yent-nut-8, L 244
Hent-she, ii. 337
Sep, i. 81; ii 42
Sep (Nile) i. 81
Sep-Metit, ii. 43
Hep-Beset, ii. 43
Sep-ur, i. 81
Sepa, L 254
Hepath, i. 81
Hephaistos, i. 461, 501
Heptanomis, i 90
Septet, ii 131
Sept-seshet, ii. 336
Sept-shet, i. 419
Sept-ta, i. 192
Seq, U. 291
Seq, ka of Itiv ii. 300
Seqa, ii. 357
Seq-at (nomo), i. 100
Heqes, ii. 129
Seqet, i 82. no, 329,
431 ; ii 01, 109, 136,
137, 213, 378
Seqtit, ii. 184, 338, 378
Seq-ur, ii, 302
Ser-jib-Khentu, ii 307
Ser-ab-uaa, ii. 300
Heracleopolites, i, 96
Heracliiles, ii. 199
Heraclitus, ii, 199, 200
Ser-a-f, ii. 129
Herakleopolis Magna, i,
98,354, 365,472 ; ii
5,22, 58,59,148,1155,
159

Ser-aua, ii. 291
Ser-ba, i 345 ; ii. 320
Hercules, ii 199, 200
Serent, i 492

II — D d


Serert, i 186
Ser-liepes, i 81; ii. 85
Ser-bequi, i 222
Seri-akeba-f, ii. 337
Seri-sep-f, ii. 60, 337
Seri-seru, i. 419
Serit, i 202
Seri-uru, ii. 337
Ser-ka, i. 463
Ser-khu, i. 222
Hermanubis, i. 4S3 ; ii.
265

Hermes, i. 402, 414 ; ii.

124, 187, 193 ^

Herraonthis, i. 328, 431,
469; ii. 22, 24, 352,
357

Hermonthites, i. 96
Hermopolis.i 95,98, 149,
332, 400, 405, 432;
ii. 30, 92, 107, 149,
353, 375

llenuopolis, Eight gods
of, i. 292

Hermopolis Magna, ii. 22,
51

Hermopolis of North, i.
427

Hermopolis of South, i.
427

Hermopolis, Souls of, i.
107

Hermopolites, i. 96
Herodotus, quoted or
referred to, i. 1, 44^1,
448, 452, 514; ii 96,
208, 346, 353, 357,
858,364,366,369,370-
372, 375

Heron, the, ii. 373
Horoopolis, i 354; ii. 31
Horoopolites, i. 353
Ser-pest, i. 480
Ser-qen'bet-f, i, 188
Ser-sha-f, ii. 58


Ser-sha-8, i. 256
Ser-she-f, ii 58
Ser-shefi, i. 98
Ser-sheft, ii. 58 ff.

' r

Ser-she-taiu, i 248
Ser-she-tuati, i 244
Sor-ta, ii. 337
Ser-tani, ii. 337
Ser- tep-aba- her - neb- s,
ii. 301

Ser-tept, ii. 134
Sert-ermon, i. 246
Ser-tesu-f, i. 232
Sert-hantuil, i. 255
Ser-thertu, i. 38, 49 ; ii.
34

T.Iertit, i. 325
Sertit-an, ii. 337
Hert-ketit-s, i. 255
Hert-nekenit, i. 250
Sert-n^mmat-set, i. 256
Sert-sefu-s, i. 256
Ser-tuain, i. 211
Seru(Horus), i 78, 81;

ii. 317, 337
Seru-jii, ii. 337
Seru, an ofiicial, ii, 63
tieru-aa-abu, i. 498'**' ' '
Seru-aab, i. 81, 497
Serp abai, 498
Horu-am-henu, i. 81
Som-ftra-hennu, i. 497
Hern - simi - abn-ber-ab-
s\ini-khat, i. 498
Heru-iuni-utien, i.''498
Seni-An-mut-f, i 470
Seru-ap-shata, ii, 139
Heru-ap-sheta-tani, ii
’ 302

Heru-bebutet, i<96, 473 ;
* U. 248

Seru-behutet and 'Set, i.

•489 ‘ ‘ •

l,Ieru-em-au-ab, ii, 302
Heru-emdjeb, ii. 84


402


INDEX


5eru-em-liet-Aa, i, 413
IJeru-em-khebit, i. 498
^eru-em-khent-an•maati,
ii 3;:17

Heru-bebenu, i. 486
*yeni-bekennu, i. 473;

a 260

Heru-liekenu, i. 206, 450
Hem-hennn, i. 469
Ileru-her-khet, a 301
IJeru-her-neferu, i, 498
Ileni-her-uatch-f, a 322
Herui (Horus-Set), a
337

llerui (nome), i. 97
llerui-senui, ii. 337
lleru-ka, ii. 303
^era-ka-nekbt, a 214
l.Ieni-ka-pet, ii. 302
I.Ieru-kbabit, i 211
■'Heru-kbart, i. 81
Ueru-kbent-ftn-raaati, i.
299, 468

lleru- kbeiitet - an - maati,
a'183

Heru-kbent-heb, i ^98
lleru -kbenti-iibet-f; L

Heru-kbenti-an-M^ati, i.

470 / • .

lleru-khenti-kbat, i. 470
Heru • kbenti • maati, i.

494

lleru-kbent-khattbi, a
184 #

Heru-kbent-kbatitb, ii.
293

Heru-kbent-peru, i, 81,

497

llerU'kbesbctcb-maati, i.

81

Heru-kbuti, I 336, 349,
f?Off.,a"4,293, 337
IJeru-kbuti-Kheper&, i.

’ 470


I.Ieru-khuti-Ra, i, 352
I.Ieru-khuti-Tem, L 470
aeru-khuti - Temu - lleru
Kbepera, i. 357
Heru - kbnti -Ba - Temu-
KheperA, i. 472
Heru-khuttbA, i. 81
I.Ieru-ma-taui - pa -kbart,
i 495

Heru-merti, i. 469 f. ;
’ ii, i09

Heru-neb-Meseu, ii. 362
Heru-neb-nreret, i. 498
Heru-«etcb-hra-toi'-f, i,
495 ; a 337
Heru-neteb-tef-f, i. 488;
a 135, 322

lleru-netcb-tef-f era ren-
f neb, a 185
lleru-nub, i. 470, 426
lleru-pa-kbart, L 469
if. ; a 35

lleru -pa -kbart, son of
Hnt-Mehit, ii. 65
Heru-pa-kbart, son of
Osiris, i. 495, 496
I.Icru-pe-slieta, ii. 302
lleru-p-ka, ii. 303
Heru-p-kbart of Bnsiris,
i. 469

Heru-Ru-p-kliart, i. 469
J leru-sa- Ast, a 183, 292,
337

Heru-sa-Ast-sa-Asar, i,
486

Itern-sbati (?), ii 301
Heru-sekba, a 212
lleru-sekbai, i 498; a
183

l.Ieru-sept, i. 81, 498,
499

lieru-shefi = Osiris, a
139

lleru-sbemsbu, i 490
Ileru-sbet-hrA, i 498


^ern-sbu•p•kbart, i 469
Qem-sma-taui, i 354,
472; a 249 '
IJeru-Tat, i 81
IJeru-tri-ta-f, i 358, 426,
524

Beni-Tehuti, i 414 ; a
184

lleru-tema, i. 468
lleru-tesber, a 303
Hem-tesber-raaati, i, 81
Heru, tbe Hawk-god; L
322

IJeru, the oldest god, i

466

Heru-tboraa, i, 486
lleru-ti, ii. 261
lleru-Tuat, i 211
Heru-tuati, i, 196
Uer-natch-f, i, 497
Heru-ur (Aroeris), i, 9,
78, 102, 467 if.; ii
109, 183, 241, 337,
356, 378

lleru-ur and Sot, i. 489 ;

ii. 243

lleru-ur of Sekliem, i,

99

lleru-ur, god of tlie North,
i 468; a 243
Heru-iir of the South, i.

467

Her-ut-f, i 256
lies, i 433
IJesamut, ii 312
llesat, i 82
llesentet, ii. 181
Hesepti, i 358, 506
IJesert, i 401
Hes-brA, i 519 ; ii 337
Hostnennu, i. 82
lles-nefer-Sebek, i. 464
Ilespu, tbe, i 95-100
i.lcs-tcbefetch, a 19, 338
Ilet, i 97


INDEX


403


Het, i. 161
I.Iet-Aa, i. 513
Uet-Abtit, I 405
llet-a-nekht, i. 478
l[et-Ant, i. 492
Uet-baiut, i, 496
Het-Benben, ii, 66, 73,
97

flet-Benbenet, i. 331
Ilet-Bennu, ii, 128
l.Ietoh-H, i. 211
I;leish-iibehu, L 419 ; ii.
338 ■

Hetchhetcb, i. 81
Hetchiu, i 344
Hetch-rnet, i. 222
Hetch-nfiu, i, 218
Hetch-nefer-Sebeq, i.457,
464 .

lletcli-paiir, i. 88
l.letch-re, 338
Hetch-re-pest-tep, ii. 338
l.letcluiti, ii. 820
lletemet, ii. 338
Fleteniet-baiii, i. 178
Hetemet-kheniiu, i. 241
Hetemet-khn, i. 244
Heteinitet, i. 232
llet-ennut, i, 469
Hetep, ii. 338
Hetfcp (city), i, 161
Iletepc't, city of, i. 429 ;

ii. 381 ; scarab of, i. 85
lletep-ka, ii. 338
IJetep - kbenti - Xwat, i.
228

iretep-mes, ii, 263
IJetep-sekliet, i. 367
iletop-sekbns, i. 495 ; ii,
338

1.1etep-taai, ii, 338
Ileteptiu, i, 226
l;Ietep-Bs\n, i. 242
Uetcpni, i. 230
fletet, ii 213, 292


Hetetet, ii 338
l;letet-Sept, ii 268
llet-her-ateb, ii 128
llet-ilert (Hathor), i 82,
42^37; ii293
llet-Heru, i. 78
flet-ka-khnem-neteru, i
51

Bet-ka-Ptah, i. 502, 512,
'522;ii. 154
TJet-ka-Ptah (see ittem-
phis), ii 157
tlet-khaat, ii 249
Het-khas, ii 255
ITet-khiit, i 515
Ijlot-khebit, i. 452, 464
Het-maa-kheru, ii, 128
llet-Mnt, ii 30
llet-nefert-Tera, i 473
ilot-neh, i. 492
Het-Net, i 452
Ilet-Nut, ii 103
llot-Jieshp, ii 283
Ijet-sa-Ast, ii 374
Het - sekhem, ii 255,
256

ilet-ser, ii. 210
Het-Serqet, i. 88
Flet-Seshesh, ii 108
Het-stau-kher-Aha-RH, i
228

llet-suten, i 492
l.let-ta-lier-ab, i. 100
Het-teft, ii. 64
Uet-temtet-Ra, i 228
Hettenuut, i. 81
Het-tua-Ra, i 228
Het-uart, ii 251
llet-ur-ka, i, 88
Het-iirt., ii, 51
Ret-utet, i 513
Hidden-Face, i. 343
Hiddon-Hoxise, ii. 154
Hidden-Name, i. 48
Hidden One, ii. 21


Hidden.Soul8,i212,213,

215

Hidden symbols, i. 222
Hierakonpolis, i. 431,
476; ii 372
Hierosolymus, ii. 254 ;
368

High priest of Memphis,

i 101

High priest of Thebes,
title of, i. 101
lli-rau, ii, 336
Hinnom, i. 273
Hinu-en-Shu-nefer, ii.
93

Hipponon, i. 98, 494
Hippopotamus of Set, i
478, 480

Hippopotamus, the, i. 24;

ii 359

Hit, ii‘ 287, 336
Hobgoblins, i 12
Ilokhmrih, i, 296
Holy fathers, i. 101^
Homer, ii. 219
Horapollo, i. 62, 234,284,
366, 402, 461, 462;
ii. 369, 375, 379,*ll81,’
382

Ucjrn A'the West, i
'205 '

Horse and Ox, Fable of,

i 18

Horus, i 78, 145, 146,
180, 304, 3«41; li
129

Horus and Set, i. 484 ;

ii 31, 62, 244; double-
head, i 194 ; 6ght
between, i. 117 ; fight
of, i 405, 475, 488 ;
hold the lijdder^ i. 167 ;
their fight, ii 2i2

Horus as Advocate in the
Judgnient, i 490^


404

Horns, battle of, with
Set, il 125

Horns-brethren, the two,
i.410

Homs, Cippi of, ii. 267-
* 274

Horns cuts off head of
Isis, i. 405

Homs = To-day, i, 487
Horns, Followers of, i.

196

Horns, four Children of,

i. 210, 228, 456, 497 ;

ii. 106, 145, 249
Horns, fonr Children of

as gods of Dekans, ii.
309, 310

Horns-gods, the, i. 466 ff.
Homs, ka of, i. 163;

Ladder of, ii. 242
'toorus-naine, the, i. 25
Homs of Antaeopolis, i,
97

Horns of Athribis, i, 100
Homs of Behutet, i, 84
Horns of Behutet and
, Set, i 405
Homs of EdfO, i. 92
Horns stung by a ^or-
pion, ii, 208, r?2 . ^

Horns of Hippobon, i. 98
Horns of Tanis, i. 100
Horns of the East, ii, 10
Homs of the^ Papyrus
8wamp^, i.' 442
Horns of Tn-f, i, 98
Homs Pakht, i. 518
Homs, two Red Eyes of,

i. 497

Horns Soker, ii, 145
Horns Sept, i, 166, 200 ;

ii, 145

HorufeiSet, i. 200, 211
Horns the Aged, i. 84
• Homs the Blind, i. 299


INDEX

Homs the Child, L 469
Homs the Elder, i, 188,
467, 496

Homs, two Bine Eyes of,
L 497

Honrs, gods and god-
desses of, ii. 300, 301
Honse of Osiris, i. 103
Honse of Sim, ii. 93
House of the Net, i. 405,
407 ^^'

Hra-f-ha-f, i. 81, 419; si.
121, 337

Hra-n^Ter, u. 337
Hra-uu, ii. 337
Hu, i. 81, 99, 203, 206,
215, 472; ii. 89, 297,
299, 302, 336
Hu (city), i. 492
Hn (the Sphinx), ii. 361
Hn, ka of Ra, ii. 300
l.Inaaiti, i. 341; ii. 317
Hui, ii. 336

I.Init, god of Sphinx, i,
348

Hn-khem, i. 176; ii.
336

Human sacrifice, i. 234
Hun, i. 21 1

Hnnefer, PapjTus of, i.
131, 335, 410,489; ii.
5, 6, 68

Hunger, ii. 118
llunt, i. 81
Huntheth, i. 248
Hur al-‘uyun, i. 166
Hurt, ii. 213
Hut, i. 492

Hutchaiui (West wind),
ii. 296

Hu-tepa, i. 177; ii. 336
Hydras, the, ii 358, 359
Hyk8os,*i 104 ; ii 4, 69,
250

Hypsole, i, 97


Hypselis, i 431 ; ii. 51
Hyreraat quoted, i 269


lAi, i 280

Ia6, i 280

Ibis = Thoth, i 403

Ibis-god, i. 401

Ibis, the, ii. 375

Ibis, worship of, i. 2

Ibiu, i 432

Ibrahim ROshdi, i 1? '
Ichuenmon, ii. 370
leana Menaman, i. 280
I-em-hetep, i. 14, 126,
522, 523 ; ii 52
I-en-her-pes, i. 80
leou, i. 280
ni&hat, i 15 ■
Immortality, i. 144, 151
Imouthes, i. 522
Incarnation of Amon-Ra,
i 330 .

Incarnation of Osiris, i.
330

Incarnation of Temu, i.
330

Incense, ii. 80
Incense trees, ii. 209
India, ii. 200
Ink-pot, i. 411
Inundation (of Nile), i.

10, 11, 44, 03, 123
louo, i 280
Ireqai, ii. 328
Iron, ii. 241
Iron floor of heaven, i
167, 491

Iron knife, ii. 92
Iron sky, i. 156 ff.

Iron throne, i 58, 158
Isaeacus, ii. 200
Isliim, i 7

Ishtar, i. 273 ; ii 279
Isi8,i58,151,166,230,


^NDEX


405


231,341,431; u. 29,
85,108,109,124,125,
120, 129, 186, 187,
2P2

Isis and her Seven Scor-
pions, i. 487

Isis and Nephthys, La-
mentations of, i. 293
Isis and the Virgin Mary,
ii 220, 221

Isis as enchantress, ii.
•207

Isis, blood of, ii, 215
Isis Campensis, ii. 218
Isis, Festival Songs of,
i. 294

Isis, forms of, ii. 213
Isis and Ibl, Legend of,

I 360 if.

Isis, mysteries of, ii. 217 ;
sorrows of, Egyptian
text, ii. 222-240 ; wan-
derings and troubles of,

u. 206 if.

Isis of Cabasiis, i, 100
Isis of Ssipi-res, i. 99
Isis of Tithorea, ii. 218-
220

Isis-Athene, i. 459
Isis-Hathor, ii. 55
Isis-Nebuut, ii. 21 3
Isis-Net, i. 452
Isis-Sati, ii. 57
Isis-Sothis, ii. 55
Island of Ateh, ii. 209
Isokhobortha, i, 281
Israel, Children of, i, 19
Israelites, i, 136, 137
Israfel, i. 5
Israi, L 280
It (city), i. 492
Ithyphallio god, ii 17,
18

luaa, ii. 69
lubani, i 326


lubau, i. 326
lukasa, ii 20
Insaas, i. 85
lusaas, ii 289
Insaa8[et], city of, ii,
381

lusaaset, i 354, 432, 441,
446; ii 29, 88
lusaaset-Nebthctep, i
354


Jackal, ii. 367
Jahannam, i 27^

James, Saint, i 280
Jebel Barkal, i. 14, 15,
16

Jequier, quoted, i 178
Jerusalem, i 273, 278
Jews, i. 19
Jinn, i. 14, 133
John, Saint, i 144
Judaeus, ii. 254, 368
Judges, Book of, i, 19
Judgment Scene, ii, 142
ff.

Julius Africanus, i. 445
Juno, ii. 253
Jupiter, ii 186, 253, 302,
303

Jupiter Ammon, ii 22
Justinian, i. 289
Juvenal, i. 28, 36;

quoted, i, 1, 2


Ka, or “ double,” i. 3 i-,
39

Ka of Osiris, i 149
Ka, son of Melj-nrt, i
516

Ka, the god, i 286
Kaa, ii 342
Ka- Ament, i 198
Ka-Amentet, i, 240


Kaarib, ii. 342
Ka-ari-ka, ii. 20
Kadesh, ii. 27
Ka-en-Ankh-neteru, i,
257

Eaharesapusaremk a h e i *
remt, ii 342
Ka-hemhem, i, 228
Ka-her-ka-heb, ii. 293
Ka-heseb (nome), i. 100
Ka-hetep, ii. 139, 156,
.342

Ka-hetep (Osiris), ii. 61
Kahun, ii 285
Kai, i. 230
Kaiekhos, ii 346
Kait, goddess, i. 286
Kakasi, i. 329
Ka-kau, u. 346, 351, 353
Ka-khu, ii. 301
Kaiabsheh, ii288* ^

Ka-qem, i. 492
Ka-qem (nome), i 100
Kaqemna, i. 122, 138
Karau-Anememti, i 326
Kamak, ii. 22
Kasa, i. 98

Kasaika, ii. 20, 3^.^
Ka-set (nome), i. 99
KaitShu, i. 206
i^asut,^ 83
Ka-taui, ii 301
K^tKa, ii, 23
Kau of Kfi, i. 34
Keb, i. 369
Keb-ur, i. 259^

Kefi, i 198
Kehkeh, ii. 268
Kehkehet, ii 342
Kek, i 371
Keket, ii 2
Kekiu, ill3 ,
Kekmt,i‘113 ^

Keku, i 241
Kekuij.i 283, 285; ii. 2


406

Eemkem, ii. 842
Een&t, i. 248
Eenememti, i. 326
Eenemet, ii, 22
Eetiemti, i. 419
'Senken-ur, ii. 96
Eenmii, ii. 806
Eenmut, ii. 304
^ennu, i. 433
Eenset, i. 85, 433, 492 ;
U. 42

Eent, il 280
Kenur, i. 83
Ken-ur, ii, 343
Eepenut, i. 433
Kep-hra, ii. 342
Eer, ii. 342
Kerch, i. 113
Kere^et, i. 113
Kerb, i. 283, 286, 289,
r.371

Kerhet, i, 283,286,289

Keseiu, i, 499
Keset, i. 433
KetuiSgofls, i. 346
Ketuiti, ii. 320
Ketuit-ten-ba, i. 211 ■
Kb-./?) (Home), i. 100
Khtt-gods, i. 39, 43
Kha, Lake of, i. ^8 '
Khri-ii, i. 246 I
Ehaata, i. 82
Khabesu, the, ii. 154
Kha-ein-Uast, -ii. 350,
at51

Kha-f-Ei(; i. 445, 472
Khak-ab, i. 326
Khakhat, i, 433
Kha-nefer, i, 512
Khan-ru- . . . i, 326
Kharakhar, i. 266
Eharkhroumis, ii, 304
Khars^th^ iil 338
Khartum, iL 360, 365 •
Eharubu, i. 326 .


INDEJJ^

Ehas, ii. 31, 269
Khas(?)-eii-Sept, i, 499
Ehasut (Xois), i. 99
Khat, i. 492
Khat (city), i. 496
Khatat, i. 473
Eliati, i. 344
Khati gods, i. 457
Ehatn'i, L 215
Ehat^i, i. 241
Khau>:i. 308
Khauit, i. 433,
Kban-tcbet-f, i. 177
Khebeijt, ii 338
Khebet, city of, ii. 208
Khebetch, i 82
Khebit, Island of, i 442
Khebkheb, ii 139
Kliebs-ta, i. 241 ; ii. 63
Khebset-urt, i. 455
Khebt, ii. 213
Kheft-lira-en-neb-s, i, 437
Ehekh, i, 516
Ehekhsit, i. 432
Khekhuit, i. 433
Khem, i. 97, 470 ; ii 17
Khem (god), i 97
Khem (uoine), i. 97
Khema, i 274
Khembis, ii 208
Khemennn, i 98, 332,
353, 358, 400, 401,
457; ii 149, 297, 338
Eheuiennu, Eight gods
of,i 113, 292
Khemi, i. 419 ; ii 338
Khemit, i. 222
Ehemmis, ii 208, 210,
Khemmis, Island of, ii, 22
Ehenememti, ii. 338
Ehennu, ii. 356
Ehensu, i, 39, 49, 82,
447,448,464; u. 33,
35, 36, 97, 293, 302,
339


Ehensn (nome), i 99
EhensU'Behntet, ii 36
Ehensu-l;[nnnu, if. 35
Khensu-Nefer-hetep, ii.

34 ff., 39 ff.

Ehensu - nefer - hetep-Te -
huti, ii 37

Ehensu-pa-khart, ii. 35,
36

Khensu-Ra, ii. 35
Ehensu-Sept, i. 82
Ehonsu-Shu, ii 35
Khensu-Tehuti, ii. 35
Ehensu the chronogra-
pher, u. 37
Khens-ur, i. 109
Khent (goddess), ii. 292
Ehent-abt (nome), i. 100
Khent-Abtet, i. 431, 432
Ehent-Ainenti, i. 82,
439 ; ii. 138
Ehcnt-au-muati, ii. 261.
Kheiit-eni-iii/^ht-akeba, i.
455

Khent-Heru, i. 246; ii
307

Khent- l.Iet-Anes, ii. 129
Ellieut-Eheru, ii. 307
Ehent-maati, i. 82, 85;
ii. 86

Khent-Sohot, ii. 263
Khentet-hert., ii. 305
Ehentet-Ehast, ii 309
Ehentet-khert, ii. 305
Khoiithi, ii. 293
Khenti = Thoth, i. 402
Ehenti Auientet, i. 172,
173 ; ii 339

Khenti -Amenti, i. 198,
342; u. 117.317
Ehenti-ast-f, i 248
Khenti-Aukert, i, 215'
Khenti-hoh-f, ii. 129
Khenti-khas, i. Il l
Khenti-Khat-thi, ii. 339


Khenti-ment, i, 248
Khenti-qerer, ii 317
Ehenti - Tnat = T h o t h,
i 226 ■

Ehenu, i, 242 ; ii, 25
Ehen-unnut-f, i. 242
Eheper, i, 78
Khepera, i. 203, 257,
294, 295, 297, 306,
308-321, 336, 3«10,
349, 470; ii. 4, 14, 15,
^ 7 , 301, 317, 338, 371,
380

Ehepera kheper tcheaef,

i 355

Eliepera-Rn-Tem, i, 352
Eheperii-Ra-Tenni, i. 363
Eheperi, ii. 317
Eheper-ta, i. 511
Eheport-kekii i-khA ut-
mest, i. 257
Kheporu, ii. 302
Ehejicah, ii, 338
Eliepesh, constellation,
ii. 249

Ehephren, i. 471 ; ii. 361
Khepi, ii. 317
Eheprer, i. 78, 342 ; ii.

25, 130, 320
Ehepri, i, 196
Eher, ii, 25, 339
Ehera, i. 107 ; ii. 339
Eher-rJia, i. Ill, 178,
425 ; ii. 11, 154, 157
Eher-lieb priest, i, 331
Eherp-hu-khofti, i. 211
Ehersoket, ii. 256
Eliersok-Shu, i. 418
Ehert-kbeut-Sekhem, i.
110

: !^Keri-beq-f, i. 494
E^r-kbept-Ee.imiat, iL
304

Eher-khept-sert, ii. 306
Eher-khu, i. 200


INDEX

>

Khemuti, i, 326
Eher-sebn, L 200
Ehersekhet, i. 432
Ehersek-Shn, ii. 330
Eherseraii, iL 339
Ehesef-at, iL 339
Ehesef- haa-beseq-Neha-
lird, i. 230
Ehesef-lira, L 326 •
Ehesef-hra-ash-kh^, L
176; iL 339 / .

Ehesef-hra-kbemin, i.

*177; a 339
Ehesef-kliemiu, ii, 339
Ehesef-klieint, iL* 301
Ehesfu, i. 246
Eheta-Sar, a 283
Eheti (a serpent), i, 192
Ehirepu, ii, 283
Khirie, i. 281
Ehisasapa, a 283
Khneniet-ankh, i. 435
Ehnemet-ankhet, a 108
Ehncmet - em - aukh - an -
nuit, a 338
Khnemiu, L 201
Khnem-renit, i. 254
Kliiiemu, L 78, 82, 95,
96, 107,180,200,254,
286, 329, 163, 464,
472,502,513; a49ff.,
91, 268, 322, 338, 354,
379

Kbneinu Ba-neb-Tet, a

64, 65

Ehnciuu- Ba-neb - Tottet,
L 354

Ebneniu-llapi, L 146
Ebnemu - IJer > sbef ii,
58 ff.

Ebnemu Ileru-betep, ii,
183

Ebnemu -l.Ieni-abelit, i,
354

Kbnemu-Nu, ii, 62


407

Ebnemu of Ermen-hert,

L 98

Ebnemu of Sbas-betep,

L97

Ebnemu -Osiris, a *51,
67, 58

Kbnemu-qenbeti, i, 211
Ehnemu-£a, iL 45, 51,
131

Ebnemu-Seb, ii. 51
Ebuemu-Sbu, iL 51, 66
Ebnemu, the seven forms
of, ii. 54, 55
Ebnemu-ut-em-ankb, ii.
139

Ebnoumis, ii. 304
Ehoiak, ii. 128, 130
KliOkbar, i. 267
Ebokbe, i. 281
Khokbeteopb, i. 281
Ebontakhre, iL 305, 307
Ehontare, iL 305, 307'^
Ehoou, a 307
Khrfimaor, i, 267
Ehu, L 163 ,

Ebu (a Dekan), iL 307
Ebu, god of Light, L 379
Ebu, ka of Ila, ajJOO^
Ebu, spirit, i. 39 **

Kbufqj> i. 426, 445, 524
'Ehui,\211
Elmit, L 432
Ebu-kbeper-ur, ii. 338
Kbu-tcbjBt-f, i. 177 ; a '
338 ,

Ehnkbu, a 357 *

Ebusrau, L 289
Ebut, a 338
Ebut, goddess, i. 306,
323

Ebut (Isis), a 216
Ebut = magical cere-
mony, L’ 296
Ebut-Aten, city of, ii.

72 fit


408

Khut'Nebat, i. 447
£hut-taui, i. 512
Khuti, a go<l, i. 182
King, L. W., i. 406;

quoted, i. 13, 273 ff.,
- 288, 289; ii. 314
Kings, incarnations of
gods, i 3
Kingu, i. 327
Kisliar, i. 289, 291
Kttraapi], i, 289
Knitousokhreopli, i. 281
Kohl, i. 17
Koni Ombo, ii. 109
Koniine, ii, 306
Kosmos, ii 243
Konlcianiiu Miai, i. 280
Krokodilonpolis-Arsinoe,
ii 357

Kronos, i, 467 ; ii. 100,
124, 186, 187
Krophi, ii, 44
Kur’aii, quoted, i. 5
Kurasb, i 142

•LABYIilNTH, i 96

heaven, i. 167,-
168, 490

Ladder of »Shu, 92
Ladder, the D^ine, li

241

Ladder-bearers, i. 188
Lady of the boat, i 207
La|fe Moeris,*ii 58, 347,
357 <■

Lake of Aaru, i. 297
Lake of Battle, i. 481
Lako of Fire, i, 35
Lake of Flame, i. 34
Lake of Kha, i. 158
Lake of .Life, ii. 184
Lake gf Tesfes, i. 335,
339

Lake of Uraei, i.*184


INDEX

«

Lake Victoria, i, 11
Lakes of Jackals, ii, 120
Lakes of the Taat, ii. 120
Lakhainu, i. 289, 291
Lakhmu, i. 289, 291
Lamb, worship of, i, 2
Lamellicoms, ii 379
Lamkhamur, i. 266
Land of the Spirits, ii.
2^7

Lanz\e,i 204,284, 286,
328, .3.54, 40j2 flf.
Laraukh, i. 266 *

L;U, ii 289

Latopolis, i. 431, 463,
408; ii. 50, 51, 06,
92, 356

Latopolites, i 96
Latreille, i .356 ; ii, 381
Latus Fish, ii. 382
Lazarus, i. 171
Ledrain, ii. 162
Leek, worship of, i. 2
Lefebure, U. E., i. 180
ir., 20.5, .319, 349, 360,
363

Legge, Mr. F., quoted, i.
64

Legs = twin soul -gods, i.
110

L^let al-Nukta, ii. 47
Leo, sign of, i. 464
Leontopolis, ii. 347, 361
Lcontopolites, i 96
Leopard with human
head, i. 61

Leopard with serpent’s
bead, i, 59

Lepidotus Osh, ii, 192,
382

Lepsius, i. 34
Letasashaka, ii 21
Letopolis, i, 99, 432 ; ii
148, 167

Leviathan, i. 278, 279


Libationers, i 101
Libyans, i 188 ; ii. 13
Liddon, Canon, i 144
Lieblein, i 68, 69, 7 I
Life and Death, ii 243
Life, everlasting, i 412
Life, plant of, i. 165
Light and Darkness, ii.
343

Light-bearers, i 200
Linen, ii, 118
Linen garments, i. 1Q5
Lion as Amen, ii 2‘

Lion, the, ii 359>361
sacred, ii. 347 ; wor-
ship, i. 24
Lion-god, ii. 15
Lion-gods, the Twin, ii.
88

Lion gods and goddcsSes
ii 362

Lips of deceased, i, 109
Lizard with«hnman head,
i 210

Aojot, the, i, 407
Loins =Pautti, i 110
Longp(5rier, M. Adrien
de, i 64
Lonkhar, i. 266
Lords (angels), i, 6
Lotus, i. 521, 522
Lucian, ii. 96
Luxor, i. 329 ; ii. 22
Lychnus Fish, ii. 382
Lycopolis, i. 98, 426,
432,434; ii 252, 262,
353, 367

Lycopolites, i, 96
Lynx, i. 24, 324 ; ii 362,

363


Maa, i 254, 309
Maa, ka of liu, ii 300
Maa, Sight-god, ii 298


Maa-ftb, i, 189
Maa-ftb-khenti>&1>t'f, L
228

Maa^-an f, i, 419
Maa>dnuf, ii, 330
Maa-atef-f, i. 494
Maa-atef-f-kheri-beq-f,
ii. 330

Maa-em*kerb, ii. 129
Maa-em-kerh-an-nef -em-
hru, i. 494 ; ii. 330
M-aa-ennu-dm-uaa, ii. 302
Maa-en-tef, ii. 291
Maa-ha-f, ii. 380
Maa-beb-en renpit, ii,
330

Maa=JIoklimab, i. 296
Maa-bra, ii. 301
Maaiu-su, ii. 330
Mbakheru, ii. 146
Mail-kheru, i. 408, 409
Mafim, i, 492
Maa-nefert-llu, i. 257
Maa-tot-f, ii. 129
Maa-thet-f,i. 178 ; ii. 330
M&i-uat, i. 320, 344
Maat, i. 20, 80. 103, 323,
338,339,346,302,370,
416-420, 432, 433, 501,
502; ii. 5, 10, 11, 13,
19, 26, 75, 145, 184,
256, 330

Maat, boat of, i. 109
Maat, feather of, ii, 143
Mailt goddesses, ii. 92
Maat, lords of, ii. 100 ;

assessors of, ii. 150
Mailt, the pedestal of, i.
416

Maat-fleru, ii. 310
Maat-Heru-Ast, ii. 310
Maat-Ehnemu, i. 80
Maatet, ii. 206, 207
Maati. i. 189, 418; ii.
330


l^NDEX 409


Maati (city), L 433
Maati, Hall of, i, 38,
153

Maati-f-em-shet, ii. 330
Maati-f-em-tes, i. 419 ;
a 330

Maatuf-ber-a, ii. 330
Maau-taui, a 330
Mabi, a 37

Macarius of Anti^b, i,
268 / •
Macedonians, i. 272
Macrobius, a 352, 367
Mafek, i. 430 ,

Maftet, i. 324 ; a 363
Maftet (Lynx), i. 85
Magic, Antiquity of in
Egypt, i. 13
Ma-hes, a 362
ifahlf/faSf i. 14
klaiimiari, i. 280
Mait, a 363
Makba-taiu, i. 513
Mukliouut, i. 467
Makhi, i. 211
Makhiar, ii. 25)3
Mak-nebs, a 302
Malacbim, i. 7
Mallet, i. 459
Mallet, M. I)., quoted, i.
93, 454

Mandrakes, i. 365
Mandulis, ii. 289
Maneros, a 191
Manes, i. 3

Mauetho,tho priest quoted
or referred to, i. 332,
445,524; a 199,217,
246, 346

Man-god, the, i. 333
Mankind, destruction of,
Egyptian text of, i.
388, 399
Mantis, iL 378
Milntit Boat, i. 257


Mann, i. 351, 417, 470,
516; a 25, 101
Maraeotis, i, 96
Marakhakhtha, i. 280
ManWi, i, 16 *

Marduk, i.277,278,279;

305, 327 ; ii. 314
Marduk and Tiamat, fight
of, i. 406, 407
Marei, i. 280
MariS, i. 280
Mariette,i. 126, 139,204;

a 6, 23, 196, 354
Marinus, i. 289
Mark, Saint, a 221
Markhour, i. 260
Marmarakhtha, i. 280
Marne, i. 64
Marqatha, a 21, 330,
Mars, ii. 253, 303 ^
MarUa, i. 15

Mary, the Virgin, i 108,
328 ; a 107
Mashkhith, i. 274
Maspero, Prof. G.,* i. 23,
67, 71, 117, 142, 205,
'224, 404, 445, 48(?;
a 13, 102
Mastaba, i. 330
l^aste^f the back, i. 194
Master M the front, i. 194
Masturbation, i. 116,297
Matju-iyeh, i. 328
Mat Bojlt, i. 110
Matchat, i» 457 ,

Matebau, the,* a 6, 7,
10

Miltchet, i. 433 ; ii. 294
Ma-tef-f, a 322
Muteu (nome), i. 98
Matenu, i. 31
Mater, ii. 52, 63 *

Mates, a feO j
Miites-sma-ta, i. 218
Matet,*i. 488


410

Boat, i. 323, 331,
332, 369 ; u. 104, 204
Mati, cat-headed goddess,

i. 201

Mali = Snn-god, i. 342
‘Matter, primeval, i, 288
MAn, ii. 297
Mau (Ea), ii. 61
hlau-aa, ii. 317
Man, Dr. A,, ii. 217
Mani, ii. 139
Mamt,i80,167; iL32,
47

Maudubi, i. 281
Mau-taui, i. 420
Msiuti, ii. 317
Maxims of Ani, i, 126 ;

of Khensu-hetep, i. 126
Medan, ii. 289
Meh, i. 482

J^eh-mahetch (nome), i,

98

Meh-ta-f, ii. 127
Meh-nrit, i. 511
Meb-nrt, i. 422, 432;

ii. 19, 61, 331
‘Meh-nrt, Seven wise ones

.,sf, j. 516
Mehanuti-Ea, ii. 331
Mehen, i. 180, 2/2, 234,
238;ii. 8, 3?1
Mehenot, i. 452, 464, 515
Mehenit, i. 462 ; ii. 331
Mehet, ii. 128 *
MeJ>i,i.402,*191; ii.331
Mehit-Tfifnut-khut-ilen -
hit, i. 431
Mehiu, ii 331
Mehni, i 252
Meht, ii. 331
Meht-khebit-sa^i -neter,
ii. 331

Meljt-iirt, i. do, 362, 455
Mekes sceptre, ii 8
Meket, i. 40 •


INDEJC

Melcarthus, ii. 190
Members, deification of,
i 109, 110
Memnon, i, 1
Memokh, i. 281
Memphis (see IJet-ka-
Ptah), ii 157
Memphis, i 27, 95, 99,
126,218,433, 502,504;
iifc^, 22, 70, 92, 148,

• 15lS?47

Memphis, Apis god of. i.
26

Mempljis, captured by
Piankhi, i. 331
Memphis, great triad of,

i. 600 ff.

Memphis, liigh-priest of,
L 101, 505

Memphis, high-priest and
high-priestess of, i. 101
Memphis, triad of, i. 114
Memphites, i. 96
Men and women, creation

of, i 312

Men, destruction of, ii.
93

Men, origin of, i. 304
Mena,i. 24, 463iii.346
Men-A, i. 244
Meuat, i. 430, 432, 498;

ii. 130

hlenat, ii 289, 362
Menut, goddess, ii. 55,
289

Mendes, i. 100, 101, 115,
148, 191, 354, 403,
496 ;ii. 22,64,65, 66,
116, 129, 153, 353
Mendes, Earn of, i. 27 ;

ii 51, 347, 364
Mondes, Stele of, ii 354
Mendes, triad of, i. 114
Mcndesian Earn, i 103
Mendesium, i 96


Menelaites, i 96
Menenui, i 248
Meues, i. 24 *

Menhet, i. 426, 446 ; ii.
50

Menhot (Isis), ii. 213
Menhi, i 241
Menbit, i 431, 463 ; ii
66, 92, 292
Meni-ret, i. 230
Men-kau-Hern, i. 330
Men-kau-Ea, i. 358 ^ ii.
110

Mcrikert, i. 248
Monkh, ii 330
Menkhet, i 244 ;ii. 213,
256, 293
Monlil, ii, 289
Menmemu, i. 220
Mcn-nefer, i. 512 *

Men-nefert, i. 99
Mennipos, i. 281
Meuqet, ii. iiO I
Menruil, ii. 289
Men-sheta, i. 191
Ment (?) i. 437
Ment,i 80;ii 330, 331
Mentchat, i. 457
Mentef, i. 80
Meuth, i. 437
Meuthu, ii. 23, 21 ff.,
331

Menthu-Ea, ii 24
Menti, i. 498
Mer, ii. 331

Mer of the North, i. 507
Mer of the^South, i. 507
Mercury, i, 449 ; ii, 303
Mer-en-armi-f, i, 254 .
Mer-e7i-Ea, i 440, 441;
ii 25

Mer-en-Ka- Mehti-em-sa-
f, i 77
Meril, ii. 288
Meris, ii. 331


INDEX


411


Mer-Nit, i. 31
Mer-Bft, ii. 207
Meroej i. 15 j ii. 22
Mers^khen, ii. 213
Merseklient, L 432; ii.
61

Mert, ii. 301
Mert goddesses, ii. 25C
Mertet, sea of, i. 480
Merti, ii. 25, 33J
Merul, ii. 288 ; titles of,
,Ji. 289

Mer-ur (Mnevis), i. 26;

ii. 331, 351
Meruter, ii. 289
Mesen, i. 473 ; ii. 213
Meskba, i. 80
Meskhaat, i. 80
Meskhen Aat, ii. 184
Mcfskhen klent, ii. 184
Meskhen Nefort, ii. 184
Meskhen Bcqebet, ii. 184
Meskhen, tlv», ii, 144
Meskhenet, i. 329 ; ii,
144, 359

Meskhenet of Isis, ii. 108
Meskhent, ii. 285
Meskheti, ii. 250, 312
Meskliti, i. 254
Mesnct, i. 476
Mesniu, i, 84, 47(J
Mesore, ii. 248
Mes-peh, i. 177 ; ii 331
Mesperit-iVnlt-inaatu, i,
224

Mes-Ptah, i 177
Mesqet, ii 209
Mesqet chamber, i 494
Mes-sep, ii 263
Mes-sepekh, ii 331
Meat, i. 198
Meat (Amset), ii. 291
Mestoher-Sah, ii. 308
Mest-tcheses, i. 211
Mest>en>A8ar, i. 211


Mestet, i 487; ii 206,
207

Mestetef, i 488 ; ii. 206,
207

Mestha, ii 129 ; ii 145,
331

Mesu-nifu, i 202
Metohetat, i. 80
Metchet-nebt- j'uatiu, i.
226 />
Metehet-qat-utehp:,i 246
kletelis, ii 22, 357
Metelites, i. 96
Met-on-Asar, i. 211
Meteni, ii. 289
Metes, i, 200
Met-hni, i. 228
kletes-hra-ari-she, i. 176 ;
ii 331

Motes-man-nt, i. 218
Metes-nehelj, i. 218
Metes-sen, i 177 ; ii.
331

Methyer, i. 422
Mettemich, Prince, ii.
205

Metternich, Stele, ii. 205,
220, 267-274
Metu-kliut-f, i. 345; ii,
317

Melu-ta-f, ii. 331
Meyer, Herr, quoted, i.
100

Mieliael, i, 5
Miji, i 79, 97, 470, 496,
507; a 17. 20, 36,
280, 293

Min, god of Panopolis, i

97

Min (nome), i 97
Miu-Amen, ii 8
Minerva, i. 453
MiuioAor, i. 284
Mi-sheps, a 330
Mitani, a 279


Mitanni, a 363
M’Lennan, Afr. J. F., i
29

Mnenor, i 281
Mnevis, a 347, 351 ff.
Alnevis Bull, i. 26
Mnevis, incarnation of
Bit gods, i, 330
Moeris, a 354
Moloch, i. 273
Momemphis, ii, 352
Alonophysites, 221
Alouotheism, i. 120, 144
Month, i 80
Month, gods of days of,
a 292

Alonth = Khens-ur, i,
109

Alonths, gods of, ii. 292,
293

Monthiour, i. 281
Aloon, creation of, i 370
Aloon-god, i. 412, 413
Moon on a pedestal, i.
210 «
Mophi, a 44
Alorgan, J. de, i. 22 ; ii'
365

Alorning Star, i. 107 ; ii.

gf, .^6
Aiosos, 254
Alother of Alothers, ii. 51
Alothor, reverence for the,
i 127

Alother, thc> universal a
28

MtovfiK, i, 288

Mountain of Sunrise,' i.

470; a 101
Mountain of Sunset, ii
351, 470 ; ii 101
Alountain of the. West, i.

179 ' ,

Alouth, Opening of the,

i. 358


412

Mtesa, i, 142
Muhammad, L 5, 141,
142

Muhammad ‘All, ii. 205,

^267

Muhammadans, i. 5, 6,
14, 19

Muhammadans, heaven
of, i. 166

Muhammadans, hell of,
i.' 171

Muhammad wad-Ibrahim,

i. 15

Mu-Hnpi, ii, 44
Muit' i. 80 ; ii. 32, 47
Mukhipaina, ii. 283
Muller, Kight Hon. Prof.

F. Max, i, 135
Muller, W. M., ii. 250,
278, 283, 285
^Mummu-Tiamat, i. 288,
289

Mut, i. 80,88,431,518;

ii. 28ff., 47, 159
MuUBast-Isis, i. 447
Mut-hetep, Papyrus of, i.

* 351

JSutifJkhenti-Tuat, i. 244
Mut-nob-set, ii, 301
Mnt-nu, ii. 32 / • ^
Mut of Asheriv i. 446**
Mut - Sekhet - Bast - Men-
hit, ii. 29
Mut Temt, ii.«29
M^trUatchet-Bast, ii. 29
Myceriifus, i. 358 ; ii,
110

Mysteries of Isis, ii. 217
Mysteries of Osiris, i.
453

Mysteries, the Eleusinian,
u. 217

Mythfof llu and Isis, i.
352

Mythical animals, i. 59


IND^X

Naau, iL 26
Naarerf, L 351
Naarik, ii, 332
Na-sVri-ka, ii. 20
Na-ateb, 1 442
Na-tesher, ii 322
Nfi-ur, ii 322
Nuau, 332
NfiAu-tchetta, i. 437
NaL i 23, 320 ; a 322
•Nak^V 324, 335 ; ii 8,
11, 79, 332
Nak, ii. 332 '

Naka^a, i 31
Nakith, i. 232
Nakiu-Menat, ii. 317
Name, use and impor-
tance of, i. 10, 301
NanaY, i 281
Napata, i. 14 ; ii, 22, 23,
40

Nareref, ii. GO
Nart, ii 149, 332
Nasaqbubu, ii. 332
Nasaqebtibu, ii, 21
Nastasenen, ii, 40
Nathkerthi, ii. 332
Natho, i. 442
Natura, i. 68
Nau, i. 267 ; ii. 02
Nau, i 80; ii. 1, 101,
102

Naucratites, i. 96
Nau-shesraii, i 267
Naut, ii 101, 102
Naville, i 348, 353, 363,
444, 445, 476, 498; ii.
278

Neb, House of, ii 209
Neb-abui, i 419 ; ii. 332
Neb-aiikhet, ii. 301
Neb-Aqet, i. 248
Neb-uut-ab, i. 450
Neb-baiu, i 348 ;ii 320
Neb-er-tcher, i. 294, 305,


308, 491 ; ii. 61, 123,
150, 153, 214, 332
Neb-brAu,i 419 ,*ii 332
Neb-khat, ii. 255 ,
Neb-Maat, i 419
Neb-Maat-heri-tep-retui-
f, i 418 ; ii 332
Neb-neteru, ii, 301
Neb-pat, i. 244
Neb - pehtet - petpet- seb&,
ii 332

Neb -pehti -thes-men^«!it,
ii. 332

Neb-pcliti-thesu-mennie-
net, i. 418
Neb-s, ii 332
Neb-sekert, ii. 122
Neb-Senku, i 348; ii.
320

Neb-seuti, ii. 301 *

Neb-tept (Isis), ii. 213
Ncb-Tesheru, i. 516
Neba’ii. m
Neba-per-em-khetkhet, i,
419

Nebes Tree, i, 468
Nebiui, i, 443
Nebseni, ii. 262
Nebseni, Papyrus of, i.
419

Nebt, i. 352
Nebt, a god, i. 425
Nebt-aha, i. 189
Nebt-ankh, ii. 1 1
Nebt-ftu-kheut-Tuat, i,
244

Nebt-het, i 80 ; ii 317,
332

Nebt-ljotep, i. 432
Nebt-hetep, i. 441
Nebt-hetep, counterpart
of Tom, i 354
Nebt-Iletopet, i. 438
Nebti, i 244
Nebt-khu, i 254


INZ)EX


413


Nebt-m&t, i, 244
Nebt-semu-nefu, i. 240
Nebt-seltau, i. 244
Nebt-ebat, i. 244
Nebt-sbefshefet, i, 244
Nebt-a-tcbefau, i. 184
Nebt-tep-Abet, ii. 309
Nebt-Tbebent, ii. 300
Nebt-unnut, L 336; ii 332
Nebt-usba, i 236
Nebnclmduezzar II., i.
278

Nebui, 211

Nebuut, i. 431, 463 ; ii.
67, 213

Nectanebua I., ii. 267
Nectanobua II., ii. 351
Nef-em-baiu, ii. 317
Nefer-Abt, i. 353
Nefer-Ament (nome of),
i 441

Nofer-Mt, ii. 129
Nefer-hiiti, i.'’516
Nefor-hotep (god), ii. 34
Nefer-sbuu, i. 515
Nefert, i. 85 ; ii. 332
Nefer-Teni, i. 80, 450,
491 ; ii 362
Nefcr-Tem (an assessor),
i 419

Nefer-Temu, i 520 ; ii
332

Nefer-Temu-kbu-taui, i.

520

Nefer-Temti -kbu - taui -
ilnkh-rckhit, i. 520
Nefer-tutu, i. 101
Nefer-uben-f, ii, 287
Nefert-iti, ii 75
Neferus, i. 433
Negative Confession, i.

38, 49, 145, 418
Negroes, i 188, 519
Negroes, created by
masturbation, i, 304


Nebaba, i 480
Neha-bau, i 419; ii.
333

Neba-hrft, i 231, 232,
246 ; ii. 333
Nebata, i. 244
Nehbet sceptre, ii 8
Nebebet sceptre, i. 162
Nebeb-ka, ii. 333
Nebeb-kau, i. 81, ^0 ;
ii62 ‘ #

Ne^eb-kau 3(an assessor),
i419

Nebeb-nefert, i 419 ; ii,
333

Nebebu-kau, i 455; ii.
63

Ncbeh, i. 371
Nebemauait, i. 427, 432
Nebemauit, i.421; ii
92

Neheru, ii. 38
Nehes, ii 322
Nehesiu, ii 333
Nebesu, i 304
Neliet, Hatlior of, i, 434
Nehet-rest, i, 516
Nebi,i 347; ii 320
Nohr, i 211
Neht, i 81
Nelmi, i. 258
Neith, i 30, 32, 78, 92,
93, 95,103, 161,246,
450*465; ii. 220,
244, 269, 275 ; early
cult of, i, 31; and
crocodiles, i 32 ; four
forms of, i 252
Neith of Sais, i. 99
Neka, ii 333
Nekau, i 177, 520 ; ii.
330, 333

Nekheb, i 92, 95, 97
Nekek-ur, ii. 333
Nekenu, i 216


Nekbben, i 81
Nekbebot, Nekhebit, i.
24,81, 92, 95,97,329,
431, 438 fif., 479,483;
ii 8, 25. 47, 48, V'l,
104, 269, 333, 372
Nekhebet Fakit, i. 440
Nekhebet-Isis, i. 440
Nekbekh, i 83 ; ii. 1Q2
Nekbekb (star), i. 498
Nekhen, i. 84, 492, 497 ;
ii 155, 333

Nekhen (an assessor), i.
419

Nekhen, Souls of, i. 107J;

watchers of, i. 161
Nekhent, i. 439
Nekht (god), ii. 26
Nekht, ka of Ra, ii 300
Nekht, Papyrus of,i 335,
435 ‘ ,

Nekht (scribe), ii. 69
Nekiu, ii. 302
Nem, ii. 333
Nemanouu (Nebenrauit),
ii. 190

Nein-hra, ii. 333
Nemi, i. 196 •

Nemmes crown, ii. 8
Neiflu,!. 521 ; ii 333
Men, ii. \

Nenha, i. 180
Nentcha, i. 436 ; ii 333
Menu, i. 113, 286
Nenuerbasta, i. 184
Nenuit, i, 286 •
Neu-unser, ii. 333
Nenut, i. 113
Nenutu-bru, ii. 333
Neolithic Period in

Egypt, i. 8

Nepon, i. 211 ,

Neperft, ii. 332 ^

Nepbismaoth, i. 280
Nephthomaotb, i, 280


414


INDEX


Ne^-hthys, i, 341, 488 ; ii
85, 106, 109, 129,
166, 186, 187, 264-
260

Nepme^, i. 180
• Nepr, i. 210, 211
Nepra, ii. 45, 151
Nepsiomaotli, i. 280
Nfr, ii. 333
Ner&u, i. 177 ; ii. 333
Ner&u-ta, ii. 333
Neri,i 177; ii. 333
Nert, i. 254
Nerta, i. 254
Nes-Amsu, i. 293, 325
Nesbet, ii. 302
Xesert, i. 81, 432, 454,
456, 515

Neshmet neb tchetta, ii.
184

^sht, i. 326
Nesj-Amsu, papyras of,

i. 271

Nesi-Ivbensii, papyrus of,
u. ^l3

Nesinekhef, i. 258
Nes-Min, i. 293
N\J8ru,-ii. 310
Nesti-khenti-Tuat, i. 244
Net, i. 78; ii. t9,'2p,
26, 61, 62, 63; 184 ‘

Net, fishing, ii. 120
Net, House of the, i. 405,
407

Net^Neith), 11460-465;

ii. 33Jf

Net of the Four Winds,
i407

Net-AsAr, I 212
Net-hetep, i. 453, 454
Net-Rl, i. 207
Net-Menliit, L 403
Netch-&i, ii. 322
Netch-atef, I 228
Netch-baiu, ii. 317


Netcheb-sib-f, i. 436 ; ii,
246, 334

Netcheh-netcheh, i, 494 ;

u. 129, 334
Netchefet, ii. 334
Netchem, ii, 334
Netchemtchemt, i. 161
Netcheses, i. 177
Netchesti, ii. 320, 334
Netci^.-pautti, i. 228
Netchsfci, ii. 334
Netcbti-nr, ii;- 322 ^

Neteqa-hra-khesef-atu, i,
176 ;««. 334
Neter, i. 41, 108
Neter, examples of mean-
ing of, i. 63, 72-74
Neter-bah, ii. 129
Neter-khaita, i. 484
Neter-khertet, i. 73; ii.
20

Neter-neteni, i. 242
Neter-ta, L 443 ; ii. 7,
287

Netert, i. 41, 473
Netert (city), i. 450 ; ii,
128

Netert-en-khentet-RiV, i.
244

Netetthasib, i. 455
Netettbab, i. 81 ; ii. 63
Neteru, i. 41
Neteru ent Neter-khent
ent Amu Tuat, ii, 185
Neteru neterit nmu Ab^u,
ii. 185

Neteru, Qerti, ii. 185
Neteru semu 'J’uat, ii.
185

Neteru, the, i, 4
Neterui (nome), i, 97
Nethert, L 341; ii 317
Netheth, i. 248
Nethmamadth, L 280
Neti, i. 81


Neti (Bati), u. 333
Neti -bra-f-emma-mast - f,
ii.334

Neti-she-f, ii. 334 .
Netit, a 334
Net-neb-ua-kheper-uiitu,
i. 214

Netru, i. 250 ; ii. 213
Netuti, i. 342
Neunheit, i. 89
NeAvman, Cardinal, i. 144
Ni, i. 258, 286, 289, 291
Nice, Council • T, ii. 66
Nifu-iur, ii. 155
Night of the Drop, ii. 47
Nigbt-Sky, ii, 102, 105
Nike, ii. 187
Nile, i. 361, 362
Nile, the celestial, i. 107,
174

Nile-god, ii. 40 ff.
Nile-goddesses, ii, 47
Nile, Inunckktion of, i.
435

Nile = Osiris, ii. 123
Nine Bows, ii, 356
Nine chiefs, the, i, 182
Nine gods, the, i. 85 ff.,
182

Nine Ennutchi, i. 188
Nineveh, i. 19 ; ii. 279
Ni-ni, i. 465
Nit, i. 30, 92, no, 431,
443

Nit (not Neith), i. 286
Nit-ljetep, i. 31
Nit-tep-Ament, i. 211
No-Amon, ii. 12, 31
Nome gods, i. 95 ff.
Nome-percb, i. 28
Nome standards, L 30
Nomes, number of, i 96
Nomes of Egypt, i. 27
NOpsiter, i. 280
Nu, i. 78, 109,113,134,


200, 257, 283, 284,
291, 309, 341, 367,

456 > ii. 2, 14, 15, 25,
44,. 317, 332; battle
of, i. 241 ; Eye of, L
306 ; milk gf, i. 331 ;
the aged, i. 511
Nu, Papyrus of, i. 357,
427; ii. 62, 102
Nubia, i. 274, 304, 483 ;
iL 12, 17, 22, 40, 57,

Nubia; civilization of,
Egyptian origin, i. 14
Nubia, Lower, ii, 51 ;
upper, ii. 51

Nubia, tree worship in,
i. 17

Nubians, ii. 23
Nub*it, ii. 35, 356
Nubit (goddess), ii. 36
Nubt, i. 80
Nubt (goddess), ii. 108
Nubt (Hathor), i. 437
Nubti, i. 468; ii. 250,
332

Nubti (Ombos), i. 492
Nudiminud, i. 289
Nun-shame, ii. 316
Nunut, ii. 302
Nut, i. U3, 120, 172,
200, 201, 257, 283,
284, 291, 338, 339,
341, 367, 369; ii. 2,
20, 62, 100-112, 184,
317, 332

Nut, a Lake, i. 222
Nut, five children of, ii.
109

Nut, Sycamore of, ii. 107
Nut-en-^bak, i. 98
Nut-ent-l;Iap, i. 99
Nut-Hathor, ii. 357
Nut-Ta-Sobeq-hrsi, i. 241
Nuth, i. 258


IJJDEX

Oases, ii. 22, 251
Oasis, the Great, L 464 ;
ii. 22

Oasis, Minor, ii. 22
Oasis of Kharga, i. 113
Oasites, two nomes of, i.

96

Obelisk-god, i. 348
Obelisk, House of, ii. 66,

97 y

Ogdoad, L 404 ^ .

Oia, i 28(1

Oil in heaven, ii. 118
Oimenephtah, i. 178
Oimenepthah, i. 304
Olive tree, i. 165 ; iL
62

Olive tree speaks, i. 19
Olympus, ii. 62
Ombites, i. 96
Ombos, i. 431, 468, 492;
ii. 35, 356

On, i. 100, 328; ii.
148

One=Amen-Ra, ii. 9, 10,
11

One Alone, i. 132
One, name of Neith, i,
458

Oneness of gods, i. 131 ff.
Onion, worship of, i. 2
Onuphis, ii. 357
Onuphites, i. 96
Onupliris, ii. 352
Oonskhous, L 281
Ophannira, i. 7
Opsither, L 280
Orion, i. 39, 41, 88; ii.

215, 249
Orthus, iL 361
Orus, ii. 187, 192, 193
Oryges, L 190
Osiris,-’ L 103, 171; ii.
16, 85, 109, U3 S.;
Amulets, ii, 126; and


415

his Cycle, L 77 ; as a
Water- god, ii. 122,
123 ; as God, i. 121 ;
as god of the dead, L
150 ; as the god of the
Kesiirrection, ii. 139
ff. ; Eye of lla, i. 236 ;
Four earthly forms of,
L 230 ; Four souls ^of,

i. 232 ; Four tombs of,
L 232; head of, iL 118;
his nine forms, L 214 ;
his sixteen members,

ii, 127 ; history of, iL
124 ff. ; history of, by
Plutarch, ii. 187 ff. ;
hymn to, 148 ff. ; hymn
to, hieroglyphic text of,
ii. 162 ff. ; Hymns to,
from liook of the Dead,
ii. 153 ; Khenti-Amen-
ti, ii. 118; names of, ii.
176 ff. ; scenes of his
burial and resurrection,
ii, 131-138; 8hrir«es of,
ii. 127 ; soul of, ii. 65,
169 ; soul of in an oxj

* ii. 348 ; the M^n-god,
i.l3;theTuat,i.203;
TJn-nmer, ii. 136, 153,
'155, 353

Osiris-Bast- Heru-IJeke-
nu, i. 450

Osiris = Christ, ii. 220,
221 ♦ -
Osiris = Pluto, iL* 199
Osiris = Water, ii. 98
Osiris = Yesterday, L 487
Osiris-Aub, i. 414
Osiris -An - Hast - Temt-
Ari-hes, i. 450
Osiris-Apis, ii. 47, 195-
201, 349*

Osiris-Isis-Horus, i. 114,
240 .


416


INDE^


Osiris-Ba, i 384
Osiris-Ba in i.

148

Osiris-Seker, i. 218, 417
OsMs-Tet, a 131
* Ostrich feather, i. 416
Ouare, a 308
Ouestre-Bikoti, ii, 305
Oxyrhynehites, L 96 ; a
882

Oxyrhynchus fisli,a 192,
382

Oxyrynchus, i. 98, 432


Pa-ait, i. 468
Pa-Atemt, i 353
Pa-Bur, a 281
Pa-Bast, i. 444
Pa-bil-sag, a 316
P^chbns, a 248
Pagourt\ i. 280
Pai, i. 203
Paireqa, ii. 283
Pa-kh3n-Ament, ii. 31
Pa-khen-en-Amen, i, 100
Pa-khent, a 366
Pakheth, ii. 362
Pakht, i. 517, 51,8 ,
Pakhth, i. 432
Palace of Shufa 93
Palaces, the 7 of Ge-
henna, i. 274
Palaeolithic Period in
Egypt, i. 8.
Palaestiuus, a 191
Palestine, i. 142, 276 ;
a 4, 83

Palette, i. 411, 427
Palettes (shields), i. 25
Pallas, i. 458
Pa-mer, ii, 57
Pa-ihertet, i, 515
Pamyles, ii. 186
Pamylia, a 186 •


Pan, a 353

Pa-nenuun-nembk, i 519
Panic Terrors, ii. 188
P-ankhi, i 246
Panopolis, i. 97, 431,
470 ; a 22, 188
Panopolites, i. 96
Pans, a 188
Paophi, a 252
Pa-jl;^t-neteru, ii. 128
Pa-penejt;, i. 513
Papyrus plant, ii. 125
Papyrus Swamps, ii. 190,
206

Pa-Qerhet, i, 353
Pai-, ii. 19, 20
Paradise, Egyptian, i.
165, 166

Parehaqa-khepem, i. 518 ;
a 329

Par-neferu-en-neb-set, ii,
301

Pa-Sebek, a 357
Pas6mis, i. 437
Pashakasa, i. 518; ii. 329
Pasht, i, 517
ParShu, ii. 299
Pastophori, ii. 217
Pa-sui, ii. 206
Pa-Tein, i 432
Pa-Thuhen, a 127
PaUni, a 252
Pausanias, quoted, ii.
218

Paut, meaning of, i. 89
Paut of eartH, i. 91
Paut of gods, the Great,

i. 86

Paut of gods, the Little,

i.86

Paut of heaven, i. 91
Paut of Heliopolis, a
85

Paut of Horus, i. 80
Paut of ten gods, i. 87


Pant of eleven gods, i.

88

Paut of twehje gOds, L

88

Paut of the Tiint, i, 91
Pauti of gods, i, 87
Pe, i. 84, 410, 492,497;

ii. 25, 107, 117
Pe, Souls of, i. 107
Po, Watchers of, i. 161
Peace, Field of, ii 118
Peljreri, ii, 329 ,, -%

Pehu, a 156
Pehui, ii. 304
Pekh, i. 517
Pekhat, i 518 ; ii, 329
Pekhet, i. 517
Pekheth, i. 517
Pekhit, i 517
Pekht (city), i 517 *
Pelusiiim, ii. 128
Pelusius, a 191
Pent, i. 80 ,

Peiiter, i. 200
Penti, ii. 329
Pepi I., i 72, 77, 297,
445

Pepi II., i. 77, 445
Per-iia, i, 242
Per-!ib, i. 401
Per-flba, i 481
Per-i^ar, i 99, 103
Per-Asar-neb-Tettu, a
122

Per-Atem, i. 99
Per-ba-neb-'i'attu, i 100
Per-Bast, i. 100, 444
Per-em-hru, i, 174
Per-era-khet-khet, ii 129
Porer-Amu-pet, i. 51
Pergamos, Church of, i
301

Per-IJeru-nubt, i, 470
Perit, i 244
Periu, i. 200


IWEX


417


Per>Khemennu, i. 421
Per-khet, il 65
Per-Kktft, i. 496
Per-Matchet, i, 98
Per-Menat, i, 443
Per-mert, ii. 255
Per-meat-en-Nut, ii. 103
Per-netchem, L 492
Per - net - mut - klieper -
tietoh, i. 452
Per-netch - Shu - ma-Nut,
ii.a03

Per-Nub't, ii. 108
Per-Nut, ii. 103
Per-Pakht, ii. 213
Per-Ra, i. 452
Per-rerehu, i. 480
Peraea Tree, ii. 61, 371
JPersephone, ii. 217
Per-Sept, i. 499
Per-8ui, i. 488
Per-Teljuti, i. 100
Per-Tchuti-np-rehnh, i.
421

Per-Tem, i. 452
Per-tennu, i. 433
Per-TTatchot, i. 24, 92, 93,
95,100, 433,438,439;
u. 56, 117, 376, 442
flf.

Pert, Festival of, ii. 129 ;

season of, ii. 161
PeseljL-Re, ii. 329
Pesetohet, i. 80
Pesh-betep-f. ii. 301
Pesi, i. 256
Peakheti, ii. 329
Pestet, i. 250
Pestlii, i. 246
Peatu, L 250 ; ii. 329
Poaufi, ii. 306
Pet-Annu, ii. Ill
Petcliatcha, i. 492
Pe-tep, i. 441; ii. 121,
211

II — K e


Petet, L 488; ii. 206,
207 •

Peti, ii. 329
Petr&, i. 252 ; 329
Peukhfir, i. 281
Phagrorius 6sli, ii. 382
Phagrus, ii. 382
Phagrus fish, ii. 192
Phallephoria, iL 186
Phallus = IJap, i. liy
Phallus of Osiris, iy 496 ;

ii, 65, 128; 193, 382
Pharaoh, i. 242, 361
Pharbaethites, i. 96
Phaturitos, i. 96
Philao, i. 473, 523, 525 ;

ii. 43, 45, 50. 57, 289
Philip, St., i. 280
Philostratus, ii. 96
Phoenicia, ii. 124
Phoenix, ii. 96, 371
Phoutet, ii. 304
J’hthoinphu, i. 96
^vTiUKTi'ipiop, i. 234
^u<ri9, i. 68
Phylarclius, ii. 200
Physa fish, ii. 382
Piiinkhi, i. 331
Pibeseth, i. 444
PieVret, M. P., i. 66, 68,
140, 204, 459
Pietschmann, i. 415
Pig, i. 190; iL368; the
black, i. 496, 497
Pi-hahiroth, i, 353
Pillars of heaven, i. 210
Pillars of Shu, i. 4(i7
Pillars of the sky, i. 157
Pilulariae, ii. 380
Pindar, ii. 353
Pi-neter-tuau, ii. 303
Pistis Sophia, i. 206 if. ;
ed. Sc'hwartze quoteil,
i. 279

Pi-tchepet, i. 442


Pi-tep, i. 442
Pithom, i. 99, 353, 432
Planets, gods of, ii. 302
Plato, i. 332, 407
Pleyte, Dr. , i. 360 ; ii. 9 1 ;

quoted, i. 99
Pliny, i. 96, 441, 444 ; ii.
96, 347, 370, 372;
quoted, i. 62
Plutarch, L 150, 353, 422,
448, 458, 459, 467,
489, 493 ; ii. 58. 123,
126, 147, 241, 248,
349,358, 361,368,370,
373, 375, 382; his
history of Osiria and
Isis, ii. 186

Pluto, ii. 199 ; ii. 217,
253

P-neb-taui, i. 468
Pneumu; i. 285
Polytheism, i. 137
Pompeii, ii. 218
Pomponius Mela, ii. 96
Pontus, ii. 197, 198 ^
Porphyry, i. 356 ; quoted,
i. 62

Power of Powers, i. 40
Powei’, prksuoval, L 288
Powers (angels), i. 6
Precepts of ^’talj-hotop,

i. 122

Precepts of Kaqemna,ti.

123

Precepts of Kh&nau-l? ■?tep,
i. 127

Priapeia, ii. 186
Priapus, ii. 353
Principalities, i. 6
Prisse d’Avennes, i. 122
Prisse Papyrus, i. 122,

124 ^ ‘ ^

Prod us, i. 459
Prophets, the, i. 5
ProserpiueJ ii. 199, 218

i

J


418

Prosopia, i 432 ; ii. 357
Frosopites, i, 96
Froto-Seraites, i, 8
Providence, Divine, i.
125

Faammoticlius I., ii. 350,
351

Pselket, i. 401
F-ahe-hert, ii 213
Fainother, i 280
Ftalj, 178,218,500 ff.;-
a 7, 30, 35, 53, 66,
329 ; hook of, i. 502 ;
of Memphis, i. 99 ; of
the Beautiful Face, i,
125 ; second life of, ii.
350 ; the second, a 196
Ftah-ftneb-res-f, a 293,
330

Ftah Aaftr, i. 502
^Ptah Hapi, L 146, 502,
503

Ftah-hetep, L 122, 125,
126, 138

Pt».h-neb-aukh, i. 500
Ptah-Nu, i. 502, 503
Ptah-Seker, i. 50^; ii.
330

Ptah-Seker-A^Ar^ i. 502,
503, 523; a434,
269

Ftah-Seker-Tem, i. 502;
a 154

Ftah-Sekhet-Jemhetcp, i.

.H4 i

Ptah - Sekhet-Nefer-Tem,
i. 450, 512
Ptah-Sekri, a 131
Ptah-Tanen, L 489,502 ;

503; a52, 66, 330
Ptah-Tenen, hymn to, i.
508-512

PtSh-Tette^ aheps aat Ba,
a 183

Ptenethu, i. 96


IND^X jE

Ptenetu, i. 441
Ftolemai's, i. 432
Ptolemies, the, i. 26
Ptolemy Alexander, ii.
24

Ptolemy II., i. 332; a
354

Ptolemy IV.. i. 523
Ptolemy V. I 523
Pkilemy Lagus, a 348
PtoleQjy ’Philadelphus, a
289

Ptolemy Soter, a *197,
199

Ptolemy, the Geographer,

a 31

Punt, a 6, 7, 65, 287,
288

Purgatory, i. 171, 261,
265

Puteoli, a 218
Pythagoras, a 351
Pythagoreans, a 252
Python, L 11


Qa (god), a 42
Qa-Ba, i. 345 ; ii. 320
Qah, i. 492
Qa-ha-betep, ii. 342
Qa-bra, a 343
Qal.)u, ii. 343
Qaqa of Khemennu, i. 332
Qarth-Anthu, a 278
Qeb, a 292

Qebh — Ehnemu, a 50
Qehhet, a 51
Qebhsennuf, L 83, 198,
456, 491, 492; a 129,
145, 184, 343
Qebbsennuf a: West, i.
158

Qebhu, i. 429 '

Qebhu, eighteen gods of,

i.86


Qebti, L 97

Qebni (N. wind), ii. 295
Qeften, a 268 *
Qemamu, a 343.
Qembusu, a 343
Qemqem, i. 469
Qem-baius, i. 473
Qereret, a 148
Qerert, i. 149
Qererti, i. 342 ; ii. 320
Qer-Bapi, ii 44
Qerhet, i 353 , r

Qemeru, i 326 '

Qersu, ii. 106
Qerti, ii 53, 148, 343
Qerti (an assessor), i.
419

Qerti, the, a 43
Qesqeset, i. 467 ; ii 108^
Qesera, i 100
Qeset, i. 161
Qesi, i 98
Qet, a 294, 307
Qete8h,ii 276, 279,280,
28-4

Qetet, a 129 .

Qetetbu, a 343
Qettu, i. 326
Qetu,i519; a 343


EA,i34,78,146,322fiF.;
ii. 334 ; and his cycle,
i 77 ; and the destruc-
tion of men, a 94 ;
birth of, i. 462 ; boat of,
ii. 210 ; daily birth of,
i. 20^ ; darts of, i 85 ;
eyes of, i 363 ; life of,
a 64 ; mutilation of,
a 100; myths of, i.
359 ff. ; religion of, i
332 ff.; soul of, i 149
a 64; the Aged, i.
506 ; the Babe, i. 506 ;


I]J?DEX


419


the fourteen doubles of,
ii. 800; the seven
souls ‘of, ii. 300; the
Seventy-five Praises of,
i 339-348

Ba and Amen, L 105
Ba and Apep, i 484, 489 ;

fight of, i. 405
Ba s= Fire, ii 98
Ba and Horns hold the
ladder, i 167
Bo snd Isis, Legend of,
i 366 ff.

Ba and Isis, Legend of,
Egyptian Text, i 372-
387 ; myth of, i 352
Ba-Asiir, ii. 334
Ba-Atem, i. 101
Ba-Ateni, ii 317
Ba-er-neheb, i. 437; ii
26, 334

Ba-Harmachis, ii. 69
Ba-Heru, i. 260
Ba-I.iera-khuti, i 148,
178; ii 334
Ba-Menthu, ii 27
Ba-neferu, Queen, ii. 38
Ba'Of Annu, i 100
Ba-Osiris, i. 334, 148
Ba-Tem, i. 92, 104, 105,
131, 133, 148, 282,
330, 350, 352 ; ii. 61,
85, 86, 90, 115, 334
Ba-Tem-KheperA, i 282
Ba-Temu, i. 335
Ba-Temu-Kheperft-Heru-
khuti, ii 361
Ba worship, i. 3S8
Bfthabh, i 278
Bain, i 414

Bameses II., i 142; ii
27,38,278,350,362;
serekh of, i 26
Bameses HI., i 160, 331,
512; ii 12,37, 363


Bameses IV., i 348, 364
Bamessids^ ii 12
Barn-god, ii. 203
Bam of four faces, ii 65
Bam of Mendes, i. 27 ;
ii 286, 351 ; four souls
of, i 496

Bam of Tattu, i 103
Bam = Bn, i 342
Bams* heads, Jbhe four,
ii. 51 * V

Baqetit, ii. *198
Bashshilf, it. 283
Bat, i 88, 90, 446, 458
Bat, counterpart of Ba,
i 287, 328

Bat-tamt,i328,431,469
Bau, i246
Be-iiu, i 492 ; ii. 261
Be-a-uefer, ii. 213
Be-henenet, ii 335
Be-bent, a 335
Bed Crown, i 39, 53, 54
Beddsiyeh, a 281
Bed Horns, a 303
Bod Land, i 304
Bed Sea and Nile Canal,
i 353

Bed-souls, i 203
Behehui, i. 405
Bebesaui, i 515
Behesu, i 433
Bebti, ii 335
Bebu, i 443 ; a 335
Bebui, i 421, 475 ; ii.
335

Bebui (city), i. 401
Be-Iukasa, a 334
Bekeh netches, a 293
Bekeb ur, a 293
Bekes, i 325 ; ii 335
Bekh, i 252
Bekhasda, a 283
Bekbi,i 343 ; a 320
Bekhit, i 159, 256


Bekht, i 514
Bekhti, i 410
Bekhti goddesses, i 462
Bekhti -merti-neb- Mat'ti,
a 335
Bern, i. 303
Bemenaare, a 308
Bemen-I.leru-an-Sab, a
308

Bemen-kher-Sab, ii 308
Bemi, i 303, 341; ii
317, 334

Bem-neteru, i. 240
Bemrem, ii, 184, 334
Be-nefert, ii. 255
Be-qerert-Apt-khat, i 250
Be-Bn, a 334
Be-Sekhait, ii. 184, 334
Be-8tau,i216,352.410;

a 60 ; Chief of, ii 116
Ke-ur, i. 492 »

Benenet, i. 426 ; ii 144,
335, 362

Benenet (Isis), ii. 216
Benen-sebn, i. 198
Bene^ut, i. 81
Benniu, i 201
Bennutot, a 293, 335
Benou^ Bt le Page, i. 66
Benpet (Isis), a 213
Benpit, i 432 ; goddess
of, a 55
Benpti, i 211
Bepit, i. 432
Beqetit, i 492
Eeqi, a 335
Berei, ii. 21
Berek, a 245, 335
Beret, a 209, 249, 289,
312

Beri, i. 203
Bert, a 359 .

Berti, i 419 ; ii 335
Bortu, a 359
Bertu-nifu, a 335 ,


420


INDEX


Res-db, i. 176 ; ii. 335
Res-brft, i. 176; ii 335
Besenet, i, 452, 464
Reihef, ii 283
Reshpu, ii 280, 282
Rest-f, i. 254
Resurrection, ii. 381 ;
of the body, i 357 ;
of Osiris, ii 137,138;
triune god of, i 508
Reta, i 250

Reta-hon-er-reqau,ii. 335
Reta-nifu, ii 335
lietu-sebanqa, ii 335
Retasashaka, ii. 335
Rethenu, i. 198
Rethma, i. 492
Revillout, i 458
Rbampsinitus, ii 366
Rhca,i 467; ii 124, 187
Romans, i. 68
Rosellini, i 60
Rossi, i 360

Royal Library at Nine-
veh, i. 18

^Rulers (angels), i. 6
Rurutha, i 81
Rut-fti-Ast, ii 334
Ruthennu, ii. 279)
Rut-tetet, i. 329 *•

Rutu-neb-relchit, ii. 334
Rutu-nu-Tem, ii, 334


i| 107, 180,203,206,
215

Sa (Ape), ii. 292
Sa (city), i. 615
Sa (god), ii 89
Sa, ka of Ru, ii. 300
Saa, i 82 ; ii. 296
Sa^-AnfenthRa, ii 298
Saaba, i 469
Saatet-ta, i 326
Saa:i-ur, u. 29“8, 339


Saa-set, i 180
Sa-abu-tchar-khat, i 420
Sa-Akeb, i 242
Sa-Amenti-Ra, ii 339
Sabaoth, i. 280
Sabes, i 176 ; u. 339
Saft al-Henna, i. 498
Sah, a 249, 306
Sab (city), i 515
Sab\Orion), i 41, 83;
• ii. 389 ‘

Sahal, ii52,'56,57, 58
Sahel, a 43
Sah-enoiut-f, a 339
Sab-beq, a 129
Sahu, i 39, 40, 54, 164
Sahu of Maat, i 443
Sahura, i, 329
Sais, i 30, 31, 92, 95, 99,
101, 250, 252, 451;
ii 20, 22, 275, 357 ;
festivals of, i 452 ; of
the South, i 452
Sait, i. 256
Saites, i. 96
Saiut, a 261
Saiut (Lycopolis), i, 98
Sak, i. 59, 60
Sakhabu, i. 329
Sakkara, i 23, 41, 78,
125

Samait, a 339
Sara-Behutet (norae), i

100

Sam-taui-p-khart, i. 469
Samti, i 177
San, i 616
Sanchuuiatho, i. 35
Sandals, i. 165 ; ii 118 ;

the divine, a 206
Sankhunyathan, i 35
Saosis (Insfiaset), a 190
Xa<t><n<!, i 354
Sa-pa-nemma, a 339
§aph6u, a 249


S&pi, i 80, 452, 464
SAp-meb (home), i 99
SApi-mebji i 452 ‘
Sapi-res (nome), i.^99
Sapt-khennu, ii. 305
Saqenaqat, i 519 ; a 339
Sar (Osiris), i 200
Sar, temple of, ii 25
Sarapis, i 26 ; a 199
Sarapis, daughter of Her-
cules, a 200
Sarbhtal-Ehadem, ii„299
Sarei, ii. 200
‘ Saresu, ii. 283
Sarsarsartou, i. 280
Sarset, ii. 300
Sasaqet, ii 307
Sasasert, ii. 306
Sashsa, i. 82
Sata, a sorpent-god, a
377

Satot, i 431; a 50,
55 ff. •

Sathet, i. 82
Sati,i 286 ;a 55 ff.

Sati-firut, a 302
Sati (Isis), a 57, 216
Saturn, a 302, 303
Satyrs, ii. 188, 353
Sau, a 302, 339
Sau (Apep), i. 326
Saut, i 30, 451
Saut (Sui's), i 99
Sbat-uatithft, ii. 303
Scales, a 142
Scales, the Great, i 9, 20
Scandinavia, i. 64
Scarab, i. 355
Scarabaei, eaten, i 17
Scarabaeus, the, a 379
Scarabaeidae, ii 379
Scarab of l.Ietepet, i. 85
Schediu, ii 127
Scorpio, a 188
Scorpion, ii 373, 377


Scorpions of lais, L 487
Scorpion stings Horns,

i. 488 s!/

Scorpions, the Seven of

Isis, ii 206, 207, 377
Sea of Mertet, L 480
Seat of Shu, iL 93
Seb, I 34, 82, 85, 86,
198, 341, 369, 489,
496, 504; ii. 25, 34,
94 ff., 149, 291, 317
Seband Nut, embrace of,
iL 105

Seb Earth, ii. 98
Seb, ei’pti of the gods, i,
109

Seb, soul of, ii. 65
SebA,L149,352;ii. 149,

. 339

Seba-ent-Seba, i. 326
Sebi'ik gods, i, 371
Sebakhsen, ii. 129
Sebi\u,i.324j u. 79,155,
340

Sebau fiends, i. 410;

ii. 8

Sebek, i. 78, 79, 95, 98,
114, 303; ii. 303, 340,

354

Sebek, four-fold character
of, 11. 355, 3u6
Sebek, son of Neith, L 32
Sebekhti, i, 202
Sebek (Mercury), iL 303
Sebek of Sapi-lies, i,
99

Sebek of the green feather,
L 455

Sebek - Isis - Amen, i.
114

Sebek-Ha, L 200, 464;
a 109

Sebek-Seb, a 357
Sebek-Temu-Hathor, a
356


INDEX

Seben - besq * khaibit, i.
211

Sebennytes, L 96
Sebennytus, L 100, 115,
332

Sebeq, a 354
Sebeq-lira, i. 241
Seb erput ueteru, a 183
Sqbi, L 203
Seb-qenbeti, L 2ll
Sebshes, a 310 >

Sebti, L 433

Sebuit-nebt-naa -khesfet-
sebau-cm-pert^/, L 250
Sef, a 99

Sef (Yesterday), ii. 361
Sefekh-aabu, L 422, 424,
425, 430
Sefer, L 59, 60
Sefhet-nabut, L 432
Sefi - per - em - Hes - bra -
bapu-tchet-f, i. 519
Sefkhet-aabut, L 431
Seftit, i. 248
Sebepu, i. 82
Selier-Tut, a 300
Sehert, L 515
Sehert-baiu-s, i. 241
Selies, i. 206
Sehetch-khatu, ii. 317
Sobith, i. 228
Sebut, i. 83
Sek, i. 433

Soker,i.82,506; aU7,

153, 341

Seker, body of, L 218,
220

Seker, Circle of, L 220
Seker, god of the seventh
hour, a 301
Seker, Land of, i. 216,
217, 222

Seke<' Litanies of, L
434 ; a 259
Sbker = Osiris, a 139


421

Seker Osiris of Mendes,

a 134

Seker Osiris, the sixteen
parts of, i. 127
Seker, symbols of, i. 222
Seher-Boat, i. 504, 505 ;
a 154

Sekhabsenfunen, L 182
Sekhat-lleru, iL 26
Sekhem,L 101,132, 410;
a 148

Sekhem=sAmen-Ea, a
11

Sekhem, god, i, 425
Sekhem (city), i. 149,
425, 468, 492
Sekhem-em-ab-f, ii, 340
Sekhem em pet, ii. 264
Sekhem-hra, L 326 ; a
317

Sekhem (Letopolis), ii.
262

Sekhem of heaven, a 157
Sekhem = Osiris, ii. 139
Sekhem, praises of, i.
339-348

Sekhem, son of Osiris, ii.
' 25

Sekh^mitaui, iL 2()4
Sekhem-taui= Osiris, ii.
139

Sekhem, the, L 163
Sekhem, the Great, L 38,
39, 40-

Sekhem, thi holy,^i.j446
Sekhem-ur, ii, 340
Sekhemet (city), L 463
Sekhemet-reu-s-em-ubut-
8, a 341
Sekheraf, i. 82
Sekhemt, i. 99
Sekhemu, j, 38.
Sekhemus, ^ 216
Sekhen-Ba, L 343; iL
320 ’


422


INDEX


Sekhen-ta-en-tir, i. 82
Sekhen-taatui, i, 250
Sekkenu, u 252, 259
Sekhen-nr, i, 177 ; ii.
341

Sekheper-khati, ii, 317
Sekher-at, t 216; iL
341

Sekker-remu, i, 178, 216;
a 341

Sekket, i. 82, 114, 126,
188, 248, 270, 304,
365, 366, 431, 432,
442,443,447, 457,463,
614-618; a 31, 58,
66, 92, 95, 292, 293,
341, 362

Sekket-Aanre, i. 520
Sekket- Aar, ii, 120, 121
Sekket-Aarer, i, 455 ;
a 63

Sekket - Aarru, ii. 82,

120, 121

Sekket-Aami=slst Aat,
i. 177

Sekket-Aami, 21 pylons
* of, i. 177

Sekke* -Aaru, i. 367 ; ii
43,62 V ,
Sekket-Sost, i. 614 £:.
Sekket-llast-xta, i. 518;

a 28, 29, 30
Sekliet-en-Peru, i. 212
Sekket - hetep, i, 164,

168 : ii. 120

Sekket-ketepet, i. 103,
297; a 82
Sekket-ketepu, i. 408
Sekkot-kn‘i'Hskt-uru, i.

176 ; a 341
Sekket (Isis), ii, 216
Sekket-m3tu„i, 244
Sekk'et-Nnt, i 515
Sekket of Tkebes, i, 211
Sekkft-Ba, i, 433


Sekket-Sanekemn,a 120
Sekket-S^si, i 35
Sekket-tcker, i, 110
Sekkiu, a 340
Sek-kra, a 341
Sekkti-ketep, ii. 341
Sekktiu, i. 244
Seksek, ii. 341
Sekscn, i 82 ^

Sektet Boat, i 206, 331,
332, ,335, 336, 337,
352,506; a 11,^104,
105, 159
Selone, a 187
Self-production, i. 295
Selqet, i. 455 ; ii. 377
Semaaljut, a 317
Sem (god), ii, 129
Sem, priest, i. 514
Sem-slf, i 259
Sera-IJeru, i. 248
Sem-Nebt-ket, i 252
Sem-shet, i. 252
Seraamti, i. 177
Semetu, i, 176
Semi, i, 198

Semit-hen-iibt-uiia-s, i,
220 *

Semket Boat, i, 110, 323
Semsem, i. 252
Semsu, name of llu, i.
346

Semt, a 302
Semtet, a 306
Semti, i 191, 358, 506 ;

a 116, 117

Semu-kek, a 60, 340
Semu-taiii, a 340
Senb-Kheperu, a 302
Senem, ka of Ra, ii.
300

Senemet, i 429, 515
Senenahemtket, i.\3
Seni, i 452, 463
Senit, i 97, 439


Senket, i 241
Senk-kra, i 346 ; a 317
Senki, a 317
Senmet, i 433
Senmut, i, 433 ; a 61
Senmnt, Island of, a 43
Sennu, a 251
Senses, gods of, a 296,
297

Sent, a 129
Senti-Nefert, i. 99
Senu, ii. 255
Sop, i 401 ; a 261, 291
Sepa, i 494; a 340
Sepes, a 340
Sephon, a 249
Sepku-nrt, i. 82
Sept, i 25, 82, 107,166,
178, 200, 435, 436; a
53, 249

Sept (city), i 443
Sept (god), i, 100, 446;
a 56, 34u

Sept (nome of), i 100,
432, 498

Sept, star, ii, 50, 215
Sept, symbol of, i 499
Sept-krft, i. 228
Sept-Hat, i. 471
Sept (Isis), a 213
Sept, ka of Itn, a 300
Sopt-mast-en-Rerti, a
340

Sept-mert-et, a 251
Sept-metu, i, 225
Sept “ kheri -nehait-^imi-
beq, a 840
Septet, i 83 ; a 308
Septet-nauau, i, 182
Septet- uauau - setet-sek-
Ra, i 182
Septit, i 432, 499
Septu, i 521 ; ii 291
Seqebet, ii 341
Seqet-krft, i. 176; a 841


INDEX


423


Ser, i. 230
Seiv&a, iL 139
Seraa, H. 320
Serapeum, L 523
Serapeam, ii. 47, 127 ;
Egyptian name of, L
513

Serapeum at Sakkara, ii.
195,350

Serapeum of llet, ii. 256
Serapeum ofMempbis, ii.
^ 1^9

Seraphim, i. 6,7
Serapis, ii. 46, 195-201,

349

Serat-beqet, ii. 340
Seref-ur, i. 82
Serekh, the, i. 25 ; illus-
^ tr^tion, i. 26
Sereiftlii,i. 419; ii. 340
Serem-taui, i. 326
Seree-hra, ii. 340
Serisa, ii. 31%

Ser-kheru, i. 419 ; ii.
340

Serpent-god, ii. 376
Serpent of Sunrise 30
cubits long, i. 24
Serpent made by Isis, i.
361 ; seven - headed,
i. 267 ; speaks, i. 19 ;
30 cubits long, i. 20
Serq, i. 198

Serqet, i. 110, 198, 232,
328, 456, 488; ii. 26,
184, 269, 312, 340,

862, 377

Serqet-hctu, L 82i 455
Serqi, i. 343 ; ii. 320
Sert, ii. 306
Sesenet-khu, i. 211
SeshaA, i. 86
Seshemet, i. 468
Seshem-Nuthert, i. 343
Seshesh (uome) i. 97


Sesheshet, i. 31
Seshet, ii. 341
Sesheta, i. 422, 424,
425; u. 213, 256,341
Sesheta (1st Circle), L
238

Sesheta = Nut, ii. 106
Seshetai, L 344; ii. 320
Seij^etat, iL 202
SeAet-kheru, ii. 341
Seshshft, L 19iif ■

Sesi, i. 196,

Sedme, ii. 306
Set, i. 60, 82, 109, 110,
455,470,475,486; ii.
10, 25, 62, 63, 85, 92,
97,106,109,122, 123,
124, 204, 210, 241-
254, 283, 341, 354,
356 ; animal of, ii.
243 ; defeat of, i.
477 ; figures of, ii. 251 ;
god of Mercury, ii. 303 ;
god of South, ii. 243
Set and Horus fight, i.

488

Set animal, i. 24
Sot beings, i. 160
Set beings, inferior aud
superior, i. 84
Set festival, L 425
Set-lieli, i. 255
Set, Ladder of, iL 242
Set (uome), i. 97
Set of Oxyrynchus, i. 98
Set, the serpent, i. 481
Set, tho snake, i. 256
Set-bra, i. 192
Set-kesu, i. 419
Set-Nephthys-Anubis, i.
114

Set-Nubti, ii. 251, 256
Set-q^u, ii. 341
Set-usert-iia, L 447
Setaa, ii. 119


Setaa-ur, ii. 42
Seta-ta, L 184
Setcha, i. 59, 60, 61
Setcheh, i. 23
Setchet, i. 180 *

Sotchet-gods, i. 346
Sotcheti, L 347
Seteb girdle, i. 331
Setek, ii. 341
Setem, God of hearing,
ii. 298

Setem, ka of Ka, iL 300
Seth, ii. 246, 247
SethasethA, i. 82
Sethat, iL 56
Sethe, Prof., i. 330, 523
Sethroites, i. 96
Setheniu-tep, L 201
SeththA, L 82
Sethu, i. 196
Seti X, i. 290, 348, 364,
370;ii. 5, 33
Seti I., sarcophagus of,
L 171, 178
Seti II., L 348 »

Seti II. Meneplitah, ii.
231

Setu, i. 246 ^

Seven G^tes, i. 27^
Sevpn’hawks, L 510 .
Seven-headid serpent, i.
267

Seven Scorpions of Isis,
i. 488 .

Seven Spirits, the, a 494
Seven Tablets of Creation,
L290

Sha, a mythical animal,
L 60

Bha-qa-em-Amen, L 331
Bhabu, ii. 341
Shadow of Khepersi, L 310
Shadow of Tem,*ii. ^8
Shai, L 343; iL 317
Shai, Lock, ii. 144


424

Shai-qa-em-Annu, i. 331
Shaka-Amen- Shakanaaa,
er- hatu -Tern - sel^jietch -
nef-taui, ii. 19
Shakanasa, ii. 342
Shamash, i, 859
Shapimeterarika, ii. 19,

341

Sharpe, i 204
Sharesharekhet, ii. 19,
844

Sharesharesh apuneterari-
ka, ii. 841

Shar8liath^athi\, ii. 21,

342

Shashertet, i. 483
Shas-ljetep, i. 97 ; ii. 148
Shat '}’uat, i. 174
Shat en Sebau, i, 175
She-en-SasA, i. 47
Shifi-beti, ii. 293
Siefit, ii. 342
Sheft-bat, ii. 51
Shehbui (S. wind), ii. 296
Shema, ii. 322
Shemat-khn, i. 244
Shemertlii, i. 246
Shemeu Hern, i. 84.
168

Sbemti, i. 194, 347 ^
Shei)at-pet-n,^beset-iieter,
ii. 342

Sheneset, ii. 374
Sho-neter, i. 481
Sheiift, ii. 60
Shent; ii. 130
Shenthct, ii. 25
Shenthit, ii. 184, 342
Shent tree, i. 468
Shentn, ii. 85
She*mu-alia, i. 481
Shenutr, ii. 288
Shefr, L 492 *

Shepes, L 234
Shepet, ii. 310 <.•


INDEX

Shepi, i. 191, 843; u.
320

Sheps, ii. 291
Shepe, ka of Ha, ii.
300

Sheps = Thoth, i. 402
Shepu, i. 250
Sheput, ii. 359
Sherem, iL 342
She-Sasa, i. 35
Shesat-mtiket-neb-s, i.
208 ' ,
Shesemu, i. 38, 50
Sbes-en-meh, i. 492
Shesera, i. 246
Sheshemn, ii. 34
Sheskhentet, i. 83, 514
Shes-khentet, ii. 842
Shesinu, L 83 ; ii. 306
Shesshes, i. 196
She8u-I.leru, L 158
Shot, i. 98
Sheta, L 326 ; ii. 297
Sheta-ab, i. 189
Sheta-hra, ii. 342
Sheto-sheta- Ameni, name
of Ra, L 345
Sheta, the Tortoise-god,
ii. 376

Shota-hra, i. 343
Shetait, i. 445
Shetat-bcsn, L 200
Shetat (goddess), i. 446
Shetat (Isis), ii. 213
Shetati, i. 342
Shetau, i. 200
Shetennu, i. 470
Shetonu, L 433
She-Tesher, L 433
Shetet, ii. 357
Shet-f-inet-f, ii. 322
Shethu, ii. 310
Shet-kheru, i, 41^
Shetn, i. 250, 252, 254
Shibba, i 16


Shim*dn ben-Lakisb, ,
276

Shishanim, i. 7
Shoulder of OsiriS; i. 468
Shoulders and arms r:
Set, i. 110

Shrew mouse, ii, 869
Shu, i. 58, 82, 130, 260,
305, 310, 340, 496,
502; ii. 1,87-94, 291,
292,' 302, 317, 342;
birds of, i. 1 68 ; house
of, ii. 93 ; origin of,
i. 116; palace of, ii.
93; pillars of, i. 332,
353, 467; ii. 107;
seat of, ii. 93 ; soul of,
it 65

Shu = Air, ii. 98 ,

Shu and Tcfnut, origin
of, t 296, 297
Shu-Aton, it 71
Shu-Khnemb-Ea, it 357
Sight, god of, it 298
Siket, it 307
Silsila, ii, 356
Silurus fish, ii. 382
Simon, Saint, i. 280
Sinai, it 290
Sinope, ii. 197, 198, 199
Siphirepsuikhieu, t 281
Sisesme, ii. 306
SisrO, it 306
Sistrum, the, t 421
Sit, ii. 304
Skull = goose, 1 109
Sky, four pillars of, i, 157
Sky Mother, it 106
Sky, of day and night, i,
156

Slatiu Pasha, quoted i, 17
Sma, 1 110, 463
Sma, a king, t 31 •
Sma-Behutet, it 31, 35
Sma-ta, i. 347


INDEX


425


?


Sma-iir, L 82
Smai, ii, 247
Smaiti, iL 247
Smam, ii. 840
Smamti, ii. 340
Smam-tir, i 504 ; ii. 95
Smat, ii. 306
. Smen, 357
Smen-Maat, i. 513
Smenuut, i. 468 ,

Smentet, L 82
•Siuetti, il 340
Smeta, ii, 340
Smoiir, i. 281
Smy, ii. 246
Snake, i. 16
Snake-god, ii, 36
Soane, Sir John, i. 178
Sqpharis, ii. 117
Sokhabrikher, i. 281
Soles of tho feet = Madti
boat, i. 110

Solomon oi’Al-Basra, i 6
Solon, i. 332
Sons of God, i. 32
Sosibins, ii 199
Soteles, ii. 199
Sothis, i 58, 435, 436,
488, 514, 517, ii 110,
249

Sdthis, ii. 308
Sonbaibai Appaap, i. 280
Sonchos, ii. 354
Soul, a name of Ea, i

348

Souls of Annu, ii. 86,
106

Soul of Eii, ii 64
Soul of Seb, ii. 95
Soul of Shu, ii. 65
•Soul One, i 342
Soul (gods), i 107
Soul, the Hidden, ii. 116
Souls of East, i 351
Souls of the Tuat, i. 208


'Souoni, i 281
Souphen, i. 281
Southern Wall, i. 101
Space, primeval, i. 288
Spear of Khent-maati
described, i. 85
Speos Artemidos, i. 432,
517

^liinx, i 471, 472 ; ii
69

Sphinx at Gize)^, i 62 •
Sphinx, hawk-headed, i
' 194

Sphinx, the, ii,. 361 ff.
Sphinx-god, i 348
Sphinxes, i 222
Spirits of Horns, the
four, ii. 121
Spirits of Pe, ii. 106
Spirit of the Nile, i.
10

Spirits, the 4,601,200, i
164 ;ii. 116

Spirits, universal, i 9 ff.
Sptkhne, ii. 305
Square of Rhea, ii. 253
Sro, iL 306
Stabl al-Antar, i. 517
Staff of Hathor, i. 436
Staircase, the god on, i.
191

Standards of boats, i.
22

Star gods, ii. 312
Star-bearers, i. 200
Star-room, i. 331
Steering pole, i. 109
Stepiu, i. 198
Stele of Canopus, L 448
Steps, the god on, ii.
117

Story of tho Shipwreck,

ir*20

Strabo, L 96, 444; ii.
847, 350, 351, 352,


353,355, 370; quoted,
i. 62

Strassmaier, Dr., ii. 316
Stream of Osiris, i. ^12,
214

Succoth, i. 99
Sad&n, i 22, 145
SOddu, the Eastern, i. 14,
17

Siiddnt men, i. 13
Suez Canal, i. 484
Sukati, ii, 21, 339
Sulla, ii. 217
Sumer, i. 290
Summer Solstice, ii. 264
Sun, fountain of, i. 331
Sun-Egg, ii. 95
Sunnu, ii. 51
Sunrise, Mountain of, i.
79, 107, 156 ; ii. 351,
352, 356

Sunset, Mountain of i.

351, 352
Sunth, i. 82
Sut, ii. 339
Sutekh, ii. 250, 278 .
Sutekh gods, the, ii.
283

Sut^n-^enen, i. 353, 365;
.-ii.58, 93,148, 156
Suten-taui, i. 511
Suti, i. 497, 504 ; ii. 26,

241-254

Swallow, the, ii. 373
Sycamore, ii. 10^*' ,
Sycamore tree of Hathor
and Nut, ii. 103
Syene, ii. 51, 365
Syria, i. 276 ; ii. 12, 22,
83 ; god of, i. 198
Syrian influence on Egyp-
tian reljgiosi, i. 334
Syrians, ii. 23
Syrians, their system ot
angtils, i 6 £f. ' ,


426


INDEXc


Ta, i. 241
Ta-A^et, ii. 22
Tanppt, ii. 29
Taat , I 497
Ta-at-Nehepet, ii, 213
Ta-en-tarert, i, 97
Ta ftu Meskbenu amu
Abtu, ii. 184
Tarher-sta-nef, ii. 153
Ta-^etcbet, ii. 261
Ta-i>et-pa-Aten, i. 513
Tait, i. 83,432; ii. 343
Taiti, ii. 343
Ta-kebset, ii. 255
Ta-kens, L 401, 477 ; ii,
51

Ta-kenset, ii 17
Ta-kensetet, i 519
Ta-khent, ii, 133
Ta-kbelit (nome), i. 96
Tale of the Two Brothers,

i.'^ig

Talmis, i, 401
Tamai al-Amdid, ii. 64
Tamarisk tree, ii. 189
Ta-mes-tehetta, i. 437 ;
‘ii. 26

Tamt, ic339
Ta-neseraer, i 192 ^
Ta-Aeter, ii. 289 *

Tanis, i. 100,«473, 474,
482, 484
Tanites, i. 96
Tape, ii. 3 ‘

Tar, i'^20 "

Tarabtl, a name given to
Pyramids, i. 14
Ta-ret, i. 419 ; ii. 343
Tarsbtsbim, i. 7
Tartarus, ii 100
Ta-sent, ii 65
Ta-sex^-nefert, jL 431,468
Ta-flbe (FayyOm), i. 98
TarSbetet, ii 357
T^iste, god of, ii. 299


Tatau, ii

Ta-tcbesert, i 149, 410
Ta-tchesertet, i 507; ii.

154, 155, 156
Tatet, i 83, 432, 454
Ta-thenen, i 339, 347;
(serpent), i 230; the
Four forms of, i. 238
Ta-thunen, i 50^ p
Ta-thunenet^ i 508
Tattam, i 66
Tattu, i i03, 104, 440,
425

Tattu (Mendes), ii 157
Tatuba, i 208, 210
Ta-tunen, i 89, 131, 132,
133, 351,508; ii343
Tauith, ii. 90
Ta-ur, i. 401
Ta-urt, ii. 30, 193, 269,
285, 359
Ta‘fit, ii. 289
Tavdk, i 289
TawiSn, ii. 247
Tcbabu, ii. 45
Tcbafi, ii 299
Tcbalu, i. 100
• Tcbapuna, ii. 281
Tcbar, i 482, 484, 516
Tcbart, i, 492
Tcbaru, ii. 69, 70
Toha-Tuat, i 242
Tcbefa, ka of Ba, ii.
300

Tobefau, ii. 216
Tcbefet, ii. 62
Tcbeft (Isis), ii. 216
Tcbeftcbef, name of Ba,
i 344

Tcbebes, ii 344
Tcbemtcb-hat, ii. 317
Tchen, ii 263
Tcbent, ii. 25, 83
Tcbenteru, i 83
.Tohenti, i 347


Tobeqa, i. 99 ; triad of,

i 113

Tcher-kbu, i 241 '
Tcbert (city), ii 27*
Tcbertet, ii 24
Tcberutet, i. 433
Tcheruu, ii. 344
Tehesef, i 177
Tcbeser (king), ii. 52, 53,
54 I

Tchoserit, i. 196
Tcbeser-sbetat, ii. 301,
302

Tchesert, i. 168 ; ii. 344
Tcheser-tep, i. 23, 419;
a 344, 363

Tcheser-tep-f, i, 49, 138;

ii 34 ‘

Tchenttcbenter, i. 83 /
Tchestcheset, a 22
Tchet-s, i 252
Tohetbi, i. 184
Tobetemet, i. t:79
Tchetut, a 213
Tears of Khepera, the
origin of men, i. 312
Teb, i 96
Teb, city of, a 206
Teb-her-kehaat, i. 176
Teb-hru-keba-at, ii. 344
Teba,'i 83
Teba, i 244
Tebat, i 241
Tebati,i 343; ii 317
Tebat-netoru-s, i. 238
1'ebt (Tanis) i. 473
Tebut, i 97
Teeth = Souls of Annu,
i. 109

Tefen,i83,487j a 92,
206, 207

Tefer-Tem, i. 514
Tefnet, i 115; a 92
Tefnut, i 58, 83, 305,
810, 841, 463, 515 ;


INDEX


427


ii 1, 66, 87-94, 317,
843

Tefiln^ Aat of, iL 93
Tefnvt^ House of, ii. 98
Tefnut, origin of, i, 116
Tefiiut-Nebuut- Sekhet-
Net, ii. 357

•Tefnut-Seb-Nut, i. 240
Tebut (nonie), i. 100
Tebnti, i. 83, )13; ii.
26, 289, 302, 343
, ^ebuti, derivation of, i.
402

Tebuti-Hfipi, ii. 343
Teljuti-khenti-Tuat, i.
226

Teka, i, 437

, ^Tekaharesapusaremkaka-
• *^met, i. 519
Teka-bra, i. 186
Tekem, ii. 343
Tekemi, i. 186
Teken-on-Ka, ii. 322
Tekh, i. 516
Tekh-bob, ii. 292
Tekhi, ii. 292
Tekhni, i. 370
Telfeute, ii. 187, 256
Tell al •* MaskbOtah, i.
353

Tell el-’Amama, ii. 23,
72

Tell el-Kebir, i. 353
Telmes, ii. 288
Tem, i. 33, 46, 83, 92,
180, 182, 184, 203,
330; ii 1, 25, 34, 66,
87. 98, 115, 210, 244,
289, 317

Tem, Eye of, i. 305
Tem, or Temu, i 349 ff.
Tem = Osiris, ii 139
Tem ka khat pant aat,
ii 183

Tem-Askr, i 354


Tem-Harmaohis, i 352
Tem-9eru-khuti, i. 338,
352i 354

Tem Homs, i 351
Tem-Insaaset-Nefer-Tem,
i450

Tem-Ehepera, i. 332
Tem-Khepera-Shu, i. 238
Tem-kheprer, i. 83
'Am-Ru, i 92, 109
Tem-sep, i 4i9^ ii 343
Te4-Thotb, i 412
l^mau, i 246
jemretnt, i 49^

Temt, ii. 7

Temt, counterpart of Tem,
i446

Temt (Hathor), i. 431
Xemt-hatu, i 343
Temtemtch, ii. 317
jemtet, i 241
Temtith, i 232
Temtu, i 244
Temu, i 88, 107, 254,
340, 471, 489 ; ii 4,
8, 18, 157, 343
Temu = Bull of bis
mother, i 363
Temu- I.leru- kbuti-Kbe-
penl, i. 353
Temu of Succotb, i. 99
Temu-Heru-kbuti, i. 417
Temu-Kbepersi, ii. 11
Ten (king), i. 506
Ten (nome), i 31, 97
TenA, ii. 344
Tena basket, ii 5
TenA Festival, ii. 128
Tenait, ii. 343
Tenunu, i 84
Tenemit, ii 343
Tenen, i. 508
TeJj^f i 232
Tenith, i 232
Tenpu, ii 344


Tent, i 200
Tent'kaiu, i 212, 521
i^Tenteo, i 83
Tentit-uhes-qet-khat-Ab,
i 246

Tentyrites, i 96
Tep, i 88, 454; ii 56,
117

Tep-Abot, i 98, 432, 433
Tepa-kenmut, ii 304
TepA-kbentet, ii. 305
Tepa-semt, ii 306
TepAn, i 222
Tepeh-tcbat, i. 513
Tepbet-sbetat, i. 230
Tepi, i. 194, 242
Top-nef, i. 515
'I'eptherA, i. 246
Tep-tu-f, ii. 263
i’epu, i 211, 410
Tepui, i 252
Ter, i 224
Termes, ii. 288
Terrifier, tbe Great, ii.

119 i

Tes-aha-Ta-tbenen, i

’ 240

» Tes - am - mit - em-sbeta- f,
i 242

Tjis-ennen-ta, i. 241 )
Tesert-ant^ i. 244
Tesert-baiu, i. 203
Tesber, ii 344
Tesber-maati, ii 129
Tesber-maiti - jVmi^-bet-
Anes, i. 494 **

Tesbtesb, ii. 343
Tes-kbaibit-tuatiu, i.
* 241

Tes-kbem-bain, i. 240
Tes-kbu, i 241, 259
Testes, Lake qf, i. 335,
339

Tes-Ra-khelti-f, i 241
Tes-sekbem-Aru, i 241


428


INDEX,


Tes-sept-nestn, 1 241
Te's '* fillets - em - tliehen-
netera, i. 240
Teg.-aiua^kekt>i, i, 241
Tet (Edffi), i. 478
Tet, ka of Ba, ii. 330
Tet = Osiris, ii. 139
Tet, pillar of, ii. 131
Tet, the, ii. 129
Tet, the double, i. 410
Teta, i. 22, 32, 33, 37
Tetet, daughter of Ra,
i. 432

Tethys, ii. 217
Tetteta, i. 524
Tettii.ii. 121 ff.

Tettu (Mendes), ii. 116
Thales, i. 332
Thanasa, ii. 344
Thftnasa-Thanasa, ii. 21
Thapu-Arenuta, ii. 283
Tiamakhakhan, i. 280
That (Isis), ii. 213
Thebes, L 31, 431, 492,
52? ; ii. 3, 12, 21 ; of
100 gates, i. 1 ; of the
Delta, ii, 31 ; triad of,
I 114

Theb-ka (norae),(i, 100
TIAb-neter, i. 100 '
Thebti, i, 488
Thehennu, ii. 25
Tlieket, i. 99
Thekshare - Amen - Rere-
th»V ii 20
Themaru, i 259
Themath, i 248
Theiuat-hert, ii, 304
Themat-kheut, ii, 305
Themehu, i, 304
Themes -en-khentet, ii,
305 ' .

Then-&ru, i 3^5 ; ii, 320
Thenemi, i 419, 445 ; ii.
344


Thenen, i 623
Thenenet, i 431 ; ii 218
Thenenet (Isis), ii. 216
Thenit, i. 97
Then-netem, fe257
Thenti, i. 344| ii. 317
Theodosius, ii 351
Theogony of Heliopolis,

i 116 r

Therer, i, 492
Themop^, i, 280
Theropsin, i. 280 f
Thes-ljertu (nome), i 96
Thes-hrAu, i, 246
Thest-ur, ii 344
Thesu, i. 246
Theta-enen, ii 317
Thet amulet, ii. 215
Thetet, i, 486 ; ii. 206,
207

Thethu, i. 23
Thi, Queen, ii, 69, 70
Thigh in heaven, i. 35
Thigh of Set, ii. 250
Thigh, the, ii 249
Thighs = Nit and Ser-
qot, i. 110
Thinites, i. 96
This, i. 431
Thmoui, ii 66
Thmuis, ii 22, 51, 64,
354

ThObarrabau, i 280
Thomas, St., i 280
Thompson, Mr. R. Camp-
bell, i 359; ii 282,
316

Thosolk, a 308
Thoth, i 9, 20, 34, 36,
37, 95, 98, 100, 113,
190, 196, 324, 336,
369, 400 ff., 421,
427, 477, 482, "'lO;
a 33, 85, 125, 129,
140, 156, 204, 210,


' 211, 244; angds 'of,
a 119; as reciting
angel, i. 408 ;
of, i 414, 41§^ ^ tM

judgment, iL^l^ ; «hi
his staircase, i. 211;
the intelligence of God,
il60

Thoth and Osiris, i. 410
Thoth Horns, i 413
Thoth Trismegistos, i
401

Thothmes I., a 285
Thothmea III., i 142;
a 23, 278

Thothmes IV., i. 471,
472; a 69
Thrissa fish, ii. 382
Throne of iron, i. 58
Thrones (angels), i 6
Thuau, a 69
Thneris, ii 193
Thuket, 1 . 333
Thunder, i. 414
Thuthu, wife of Ani, a
143

Tiamat, i 18, 277-279,
288, 291; a 314 ;
caught in a net, i. 407
Tiele, Prof., i 130, 137,
138 «

Tigris, i 277
Tim, a 289
Time, primeval, i 288
Timotheus, a 217 ; the
Interpreter, a 199
Tithorea, ii 218, 219
To-day, ii 99, 123
T6m, ii 304
Tombs of the Kings, i,
178

Tongue = steering pole,
i 109

Toothache, incantation
against, i 360


INDEX


429


Tdpheth, L 273
Tortuse, i. 254 ; ii. 376
i 27
■'^|fpua^. L230
;*EbTichj"^d of, ii. 296
Tp6t>ioii, ii, 307
Tp^khonti, ii. 305
■Tpekhu, ii. 307 <

Tree gods, i, 116
Trees, talking, 1,19
Tree-trunk of Osiris, ii,
124,125

Tree worship in the
Stid&n, 1 17
Triad, the, 1 ]14ff.
Triangle, the, ii. 252
Tribal ancestors, 1 27, 28
Trochoides, i, 452
' ’Ivolls, 1 12
Ttfa-IJeru, i. 248, 254
Tua-khu, i. 248
Tuumu, ii. 316
Tnamutef, ' i, 83, 198,
456; ii. 129, 145, 344
'f uamutef = East, i. 158
Tuamutef, son of Homs,
1 491, 492
Ti3®-mut-f, ii. 184
Tuat, 1 158, 510, 511;
il 14, 51, 77, 97, 105,
431; divisions of, i.
176 if. ; pant of, i. 91
Tuat, the Book of that
which is in, 1 174 ff.
Tuat, the, described, 1

171 if.

Tuatet-miiltet-neb-s, i,
242

Tuati, i. 259; ii. 317
'IHiati, a god, i. 343
•Tj'uau = To-day, ii. 99,
361

Tu-f (nome), i. 98
Tu-menkh-rerek, ii. S44i
Tun-ubui, ii. 322


Tnnep, ii. 23
'^n-pehti, i. 176 ; ii, 344
Tuphium, ii. 357
Tu-qa-aat, i. 178
Tu-qat, $^;97
Turquoie^/ sycamores of,
ii. 107

Turrupa, i. 326
Turtle, i. 24 ; ii. 376
«ishratta, ii. 279
T^t^ankh-Aihen, ii. 8.3,

TuMi. 326, 463, 464
Tutu-f, i. 419 ; ii. 343
Tu-ui, Hathor of, i. 434
Twin-gods, i. 148
Tybi, ii 63

Tylor, Prof. E. B., i. 29
Typho, ii 187, 189, 192,
200

Typhon, i 422; ii 92,
124, 125, 354, 361;
names of, ii. 246
Tzetzes, ii 96


Ua, u. 327

Ua-iib, i. 180

Uaau, i 176; a 327

Uab (nome), i 98

Uafet, i 513

Uahu, i 80

Uai, i 326

Uaipu, a 327

Uak festival, a 149

Uakh, i 168

Uamemti, i 198, 419;

a 327
Uart, a 121
Uart-neter-semsu, a 827
Uas (nome), i 31
Ua seqeb em HetBenben,
ii 183
Uwh, a 25
Uash-ba, i 344


Uash-neter, ii. 310
Uasri, a 113
Uast, i 492; 523
Uast, city, i 97
Uast (nome), i. 97
Uatchet, i. 24, 92, 93,
100, 329, 431, 432,
441 ff., 479, 483; a
8, 48,71, 104,289
Uatchet (nome), i 97
Uatchet-Isis, i. 440
Uatchit, i 24; a 292,
327

Uatchit (Isis) ii. 213
Uatch, ka of Ka, a
300

Uatch-Maati, ii. 327
Uatch-nes, i. 419
Uatch-Nesert, a 327
Uatch-ur4, a 47 ; Lake
of, a 60

Uatchti goddesses, a 8,
11

Uauaa, i 161
Uauat, i. 477 ,

Uben, i 345; ii 320
Uben-An, i. 345 .

Ubes - hrU - per - em - khet-
khel^ i 494 ; a 327
lia; i 23 j

ti, a 327

Un (god), a 114 ; nome
of, i 98, 426
Un-hat,, a 328
Un-nefer, i 14£^ 427;
475; ail4,ia§,146;
hymn to, i. 153
Un-nefer-}.Ieru-khuti, i,
502; a 154

Un-nefer (Osiris), i. 490^^
Un-nefer, son of Nut, a
154

Units, i 22, ^3, ^2,-33 ;
a 8, 32, 33, 34, 43 ;
hunts, kills, and eats


430

gods, L 34 ff, ; on the
Ladder, ii 242
Underworld, the, ii 106,
170 ff.; Paut of, i 91^
^ Unen-nefer, ii. 328
Unnn, i 406; ii 107
261; city of, i 426;
the Hare-god, ii 371
Unnu-Meht, i 88
Unnn-Eesu, i 88
Unnut, ii 327 ; goddess,
ii 371 ; city, ii. 371 ;
counterpart of Thoth,
i426

Unnnt-netchtet, i 200
Unpepet - ent- l.Iet - Heru,
ii. 327
Unt, i. 161
Unt (Xth Aat), i 178
Unti, ii 154, 328
Unti lApep), i 326
Untk (god), ii 114
Unti, star-god, i. 198
Uraeus, early worship of,
i24,

Ur-at, ii. 328
Ui-gu-la, ii 316
Ur-hekau, ii 328
Ur-hekei ii. 292 ,
Ur-Ejiah, ii 316 '

Ur-maat, ii 328
Ur-maat-s* ii. 328
*• Ur-maau, ii, 73
Ur-mertu-s-tesher-sheni,

Ur-nier,‘ii 351
Ur-nes, i, 208
Ur-peljni, a 328
Ur-sheps-f, i 80 ; a 197
-Ur-sun, i. 458
Ur-tenten, i 480
Ur-U^ht£, i. 483
Ureret ‘Orown, a 154
Urit, i 401
Urshiu, a 320 *


INDEX

ijrehiu^^a godi i 347 - f
Urshiu, the Watchers, i

347

Ur^in ofPe, i $4
Urshu of Nekhen, i 84
Urt,i80,101,230,456
Urt-ftb, a 139
Urt-Apset, i 432
Urt-hekau, i 80, 456/.

a 111,1*66,362 i
Urt-sekhemus, i 216k ;
Urti goddesses, ii Xlf
Us, a nome, i 31 ,

Us-ar (Osiris), a 113
Usekh-hnv; a 328
Usekh-nemt, a 328
Usekht-Maati, a 128
Usekht-nemmat, i 419
User, a 113
User-iib, a 328
User-ba, a 328
Userkaf, i 329, 330
Usert, i 80 : a 85, 328
Usert (Isis), a 213, 216
Usert-Ijieqet, i. 432
Usertsen I., i, 330
Usit, i 248
Usoos, a 281
Usr-Ba, a 113
Usr, ka of Ba, a 300
Usthd, a 306
Utcha-barf. i 101
Utcha-re, a 328
Utchat of Thoth, i, 413 ;

ofRa, i413
Utchat-Hern, the official,
i 458

Utchat, seat of, a 155
Utchat-sekhet-urt-hent-
neteru, i 519
Utchatet, i 436
Utchati, i 160
Utch-re, a 263^'

Utennu, a 268
U^nu beings,' i 160


Utennu gods, i 83,, 84
Utet-beh, a '60, 328
Uteti, i 346 s
Utet-tef-f, a 322 »
Uthes, i 80
Utu, i 246

Utn-rekhitj i 145, 419 ;

a 328
Un, a 291


Veda, i 135
Venus, i 224; a 97,
100, 218, 253, 303
Vespasian, ii 217
Vesta, a 253
Vine of heaven, i. 166
Vine speaks, i 19
Virey, quoted, a 278
Virgin Mary and Isis, u.
220, 221
Vulcan, i 601
Vulture, early Vorship of,
i24

Vulture, the, ii. 372


WAdI er-Bab6bl, i. 33^
Wddi Ijlammamut, i 485
WAdt Sabh'a, a 22
Wall of Hell, i 171 ,
Widls, a name of Mem-
phis, i 514

Wasps (evil spirits), i 15
Watchers of Pe and
Nekhen, i 161
Water, i, 288
Water gods, i. 116
Weighing of words, i 36
West, horn of, i 205;
Mountain of, i 179;
Souls of, i 107 ; Spirits
of, a 856

Westcar Papyrus, i 329
'Wheat of Horns, a 118


White Crown, i, 39, 63;*
ii. 8, 26, 130, 151
White Nekhen, L 439
Whit4Wall, i 125, 514;
a*i4^

Wiedemann, ii, 97, 285
Wilbojir, Mr. 0., iL 52
Wind-gods, i. 202; ii,

■ 295, 296

Wine of the gods, L 58
Wings of angelsj i. 5
Winter Solstice, ii, 264
’ W^f, the; u. 366
Women in Egyptian
heaven, L 166
Words of power, i, 13
Word-soul, i, 340


CUITTIO MY OILBSKT AMD


INDEX 431

:'>Words,* w^hing of, t Yannai, i, 276
408 . , Ya^ath, ii. 289

Yesterday, ii, 99, 123


World-body, ii, 299
World-fioul, ii. 299
Worm of Babylonia, i,
359

Worm, the, i, 202
Workshop of Ptab, i. 601


Yahweh, i, 137, 141,
278 ; a 74


ZabIrI, Mount, ii, 281
Zagoure, i. 280
Zenei, i, 281
Zenodotus, L 289
Zibanitum, u. 316
Zodiac of Dendera, u,
312

Zodiac, origin of, ii, 312-
314

Zodiac, Signs of, Egyp-
tian, a 315
Zorokothora, i, 280


HIVIMQTOK, 8T. JOBlf'S HOUbX, CUBKKXirKLLi LOITDOM, B.O.