Footnotes
[1.]Notes for the Nile, pp. 188, 189.[2.]Révillout in the Revue égyptologique, i. 4, ii. 3.[3.]For the extraordinary variety of senses in which the verb ye, “to eat,” has come to be used in the African language of Akra, see Pott, Ueber die Verschiedenheit des menschlichen Sprachbaues von Wilhelm von Humboldt, ii. pp. 495-498 (1876). Thus ye no, “to be master,” is literally “to eat the upper side”; ye gbî, “to live” or “exist,” is literally “to eat a day”; feî ye, “to be cold,” is “to eat cold.”[4.]See Schweinfurth, “Ueber den Ursprung der Aegypter,” in the Verhandlungen der Berliner anthropologischen Gesellschaft, June 1897.[5.]See W. M. Flinders Petrie, Religion and Conscience in Ancient Egypt, 1898.[6.]“The custom of dismembering the body or stripping it of its flesh is widely spread: the neolithic tombs of Italy contain skulls and bones which have been painted red; Baron de Baye has found in the tombs of Champagne skeletons stripped of their flesh, and the Patagonians and Andamanners as well as the New Zealanders still practise the custom” (De Morgan, Recherches sur les Origines de l'Egypte, ii. p. 142). Secondary burial is met with in India among the Kullens, the Kâthkaris, and the Agariya, as well as in Motu, Melanesia, Sarawak, the Luchu Islands, Torres Straits, and Ashanti, while “in some of the English long barrows the bones appear to have been flung in pell-mell” (Crooke in Journal of the Anthropological Institute, xxix. pp. 284-286 (1899)).[7.]See Maspero, Études de Mythologie et d'Archéologie égyptiennes, ii. p. 372 sqq.[8.]See Maspero, Études de Mythologie et l'Archéologie égyptiennes, i. p. 85 sqq.[9.]Mariette, Dendérah, Texte, p. 156.[10.]In the Pyramid texts the dead are described as being carried across the lake which separates this world from the fields of Alu, on the wings of Thoth.[11.]See Sethe in the Zeitschrift für Aegyptischer Sprache, 1897, 1.[12.]Similarly the “chief Kher-heb” of the Pharaoh, in the age of the Old Empire, bore the title of “Chief of the city of Nekheb” (Ebers, Life in Ancient Egypt, Eng. tr., p. 90). The Pyramid texts speak of the White Crown of Southern Egypt as well as of the royal uræus “in the city of Nekheb” (Pepi 167); and the goddess of the city is described as “the cow Samet-urt” who was crowned with the two feathers (Teta 359). Elsewhere mention is made of “the souls of On, Nekhen, and Pe” (Pepi 168, 182; see also Teta 272). By the “souls of On” Ra or rather Tum was meant; Pe and Dep constituted the twin-city of the Delta called Buto by the Greeks, over a part of which (Dep) Uazit the serpent-goddess of the north presided, while the other half (Pe) acknowledged Horus as its chief deity. In Teta 88 “the doubles in Pe” are said to be “the double of Horus.”[13.]Wiedemann, in the Proceedings of the Society of Biblical Archæology, iv. p. 332.[14.]The title of “good god” went back to a very early date, and stands in contrast to that of nefer mât-kher, “good and true of voice,” applied to the ordinary individual on early seal-cylinders.[15.]See the illustration from the temple of Amon-hotep iii. at Luxor, in Maspero, Dawn of Civilisation, p. 111.[16.]The Westcar Papyrus, which was written in the time of the Middle Empire, already describes the first three kings of the Fifth Dynasty as born of Ruddadt (the wife of a priest of the sun-god) and the god Ra of Sakhab (Erman, “Die Märchen des Papyrus Westcar,” i. p. 55, in the Mittheilungen aus den orientalischen Sammlungen zu Berlin, 1890).[17.]Callaway, Unkulunkulu; or, the Tradition of the Creation as existing among the Amazulu and other Tribes of South Africa, pt. i. pp. 2, 7, 8.[18.]Professor Maspero, to whom, along with Sir P. Le Page Renouf, we owe the explanation of what the Egyptians meant by the Ka, first pointed out the meaning of the portrait statues which were buried in the tomb (Recueil de Travaux, i. pp. 152-160).[19.]Renouf, TSBA. vi. p. 504 sqq.; Lepsius, Denkmäler, iii. 194. 13; Dümichen, Tempelinschriften, i. pl. 29.[20.]A Season in Egypt, 1887, pp. 21, 22.[21.]Cf. the illustrations in Maspero, Dawn of Civilisation, p. 259; and Lepsius, Denkmäler, iii. 87. In Bonomi and Arundale, Gallery of Antiquities, pt. i. pi. 31, is a picture of Thothmes ii. with his Ka standing behind him.[22.]Baring Could, Curiosities of Olden Times, 2nd ed., p. 57 sqq.[23.]It is noticeable that while the Tel el-Amarna letters show that the actual pronunciation of the word Ka was Ku, Ha-ka-Ptah, the sacred name of Memphis, being written Khi-ku-Ptakh (Aiguptos), ku was “food” in the Sumerian of primitive Babylonia.[24.]In his Études de Mythologie et d'Archéologie égyptiennes, i. p. 61, Professor Maspero gives “cake” as the original sense of Ka, which, however, he explains as “a cake of earth,” and hence “substance.”[25.]Maspero, Dawn of Civilisation, p. 114. The Ka, however, is here identified with the Khu, and it is questionable whether the passages referred to in the Pyramid texts really embody old ideas which are to be interpreted literally, or whether they are not rather to be taken metaphorically.[26.]Maspero, Comptes rendus du Congrés provincial des Orientalistes à Lyon, 1878, pp. 235-263; Renouf, Transactions of the Society of Biblical Archæology (1879), vi. pp. 494-508.[27.]This particular bird was chosen because its name was similar in sound to that of the Khu. For the same reason the plover (ba) denoted the Ba or soul. On objects found by de Morgan in the tomb of Menes at Negada, the “soul” is represented by an ostrich.[28.]See Chassinat, Recueil, xix. p. 23 sqq.[29.]From the fifteenth to the eleventh century b.c., it was fashionable to substitute for the bird a beetle with a ram's head, the phonetic value of the hieroglyph of ram being ba, and that of the beetle kheper, “to become.”[30.]Hermes Trismeg., Pœmandres, ed. Parthey, chs. i. and x.[31.]Études de Mythologie, i. p. 166.[32.]De Abst. iv. 10.[33.]Cf. also Plutarch, De Esu carnium Or. ii. p. 996, and Sept. Sapient. Conviv. p. 159 B.[34.]The four vases were dedicated to the man-headed Amset (or Smet), the jackal-headed Dua-mut-ef, the ape-headed Hâpi, and the hawk-headed Qebḥ-sonu-f, who are identified with the planets in the Pyramid texts (Maspero, “Pyramide du roi Ounas” in the Recueil de Travaux, iii. p. 205).[35.]See the Book of the Dead, chs. xxvi. and sqq.[36.]It is still a moot question whether any scarabs go back to the age of the Old Empire. Personally, I am inclined to agree with Prof. Flinders Petrie in thinking that they do so.[37.]Or, according to Renouf's translation: “Pleasant unto us, pleasant unto the listener, is the joy of the weighing of the words.”[38.]Three grains of the natron of the city of Nekheb had to be used, while only two grains of that of the north were required (Maspero, “Pyramide du roi Ounas” in the Recueil de Travaux, iii. p. 182). The Horus of Nekhen, opposite El-Kab, was represented by a mummified hawk (akhem).[39.]De Morgan, Recherches sur les Origines de l'Égypte, ii. pl. iii. line 2.[40.]Zeitschrift für Aegyptische Sprache, xxxvi. pls. xii. and xiii.; Quibell, Hierakonpolis, pt. i. pl. xxix.[41.]Professor Maspero, however, proposes to see in them a symbol of the king of Upper Egypt destroying a hostile city.[42.]Recueil de Travaux, xxi. pp. 116, 117. Dr. Naville points out that on the Palermo Stela the festival of the Shesh-Hor, with the determinative of a sacred bark, occurs repeatedly in that part of the inscription which relates to the festivals of the kings of the first two dynasties. Professor Petrie has found the same festival mentioned on two ivory tablets from the tomb of a king of the First Dynasty at Abydos (Petrie, The Royal Tombs of the First Dynasty, pt, i. pl. xvii.); and it may be added that in the Pyramid texts (Pepi 670; Recueil de Travaux, viii. p. 105) the Mât or Mâdit bark of the sun-god is identified with the bark of the Shesh-Hor, while the Semkett or bark in which the sun-god voyages at night becomes a bark in which the place of the hawk is taken by a picture of the ben or tomb of Osiris—here identified with that of Akhem the mummified hawk, which forms part of the symbol for the Thinite nome. Elsewhere it is the Semkett or day-bark of the sun which is identified with the festival of the Shesh-Hor (Recueil de Travaux, iii. p. 205).[43.]On the mesnitiu or “blacksmiths” of Horus, see Maspero, Études de Mythologie, ii. p. 313 and sqq. The Mesnit or “Forge” was the name given to the passage opening into the shrine of the temple of Edfu.[44.]Quibell, Hierakonpolis, pt. i. pl. ii.[45.]See de Rougé, Recherches sur les Monuments qu'on peut attribuer aux six premières dynasties, pp. 44, 45.[46.]Mr. Quibell found a large bronze hawk with a head of solid gold and eyes of obsidian along with two bronze figures of Pepi, in the foundation of the temple of Nekhen (Kom el-Aḥmar); see Quibell, Hierakonpolis, pt. i. pl. xlii. Hor-nubi, “the golden Horus,” was the god of the Antæopolite nome.[47.]The 1st (Ombite) and 2nd (Apollinopolite) nomes, the 3rd nome (originally) with its capital Nekhen, the nomes of the “Eastern and Western Horus” (Tuphium and Asphynis), Qus “the city of Horus the elder,” the 5th (Coptite) nome, the 6th nome of Dendera in so far as Hathor was daughter and husband of Horus, the 10th (Antæopolite) and 12th (Hierakopolite) nomes, and finally the 15th, 18th, and 20th (Herakleopolite) nomes. In the Delta also Horus was god of the 3rd, 5th, 7th, 8th, 11th, 19th, 25th, 27th, and 30th nomes, of which the 7th and 8th were close to the Asiatic frontier.[48.]When this emblem was first invented we do not know; it probably goes back to the præ-Menic period, like the composite animals on the early monuments of Nekhen and Abydos. Its first dateable occurrence is on a boulder of granite in the island of Elephantinê above the name and figure of Unas of the Fifth Dynasty. It is also engraved above the double figure of an Old Empire king on a great isolated rock near El-Kab, which is probably of the same date. The tablet on which it is engraved faces south-east.[49.]Hor-merti, “Horus of the two eyes,” was worshipped at Shedennu in the Pharbæthite nome of the Delta. Grébaut's view, that the two eyes originally represented the light, seems to me too abstract a conception for an early period (Recueil de Travaux, pp. 72-87, 112-131). In the Pyramid texts (Rec. iv. p. 42), mention is made of Horus with “the blue eyes.”[50.]Cf. Sayce, TSBA., Nov. 1898. In one case the name of the god is written Kha-ar. In WAI. ii. 55. 36, Khur-galzu, “Horus, thou art great!” is given as the name of a Sumerian goddess.[51.]Nin-ip was identified with the planet Saturn, like “Horus the bull.”[52.]It was then that the two obelisks were erected in front of the temple by Usertesen i., which caused it to be known as Hât-Benbeni, “the house of the two obelisks.”[53.]The members of the Ennead of Heliopolis or On are named in the Pyramid texts (Pepi ii. 666) Tum, Shu, Tefnut, Seb, Nut, Osiris, Isis, Set, and Nebhât.[54.]See his Études de Mythologie et d'Archéologie égyptiennes, ii. p. 337 sqq.[55.]Similarly, on early Babylonian seal-cylinders the leaves of the folding doors through which the sun-god comes forth at daybreak are surmounted by lions. See the illustration in King, Babylonian Religion and Mythologie, p. 32. (The genuineness of this cylinder has been questioned without good reason.)[56.]The wife occasionally provided for Asshur by the scribes was a mere grammatical abstraction, like Tumt, the feminine of Tum, whose name is now and then met with in late Egyptian texts.[57.]One of the old formulæ embedded in the Pyramid texts (Teta 86) reads like a passage from a Sumerian hymn: “Hail to thee, great deep (ageb), moulder of the gods, creator of men.” It belongs to Babylonia rather than to Egypt, where the “great deep” could have been a matter only of tradition.[58.]See Petrie, Medum, p. 30.[59.]The existence of other cities of the name in Upper Egypt, “On of the south,” now Erment, and On, now Dendera, shows that it must go back to the earliest epoch of Pharaonic Egypt. I believe that it is the Sumerian unu, “city,” and that the column which represented it hieroglyphically denoted “a foundation” or “settlement.”[60.]It will be shown in a future lecture that Osiris was the mummified Anher. One is tempted to ask whether Ptaḥ is not similarly the mummified Tum?[61.]Études de Mythologie et d'Archéologie égyptiennes, ii. p. 270 sqq.[62.]This has been proved by a stela of Antef iv. of the Eleventh Dynasty, discovered by M. Legrain in 1900, in the temple of Ptaḥ. Khonsu was a mere epithet of the moon-god, meaning “wanderer.” In a later age Khonsu was himself superseded by Mentu.[63.]For the architectural plan of the temple, see Erman, Life in Ancient Egypt, Eng. tr., p. 287.[64.]Erman, Life in Ancient Egypt, Eng. tr., p. 262.[65.]Another strophe of the Hymn to Aten, as translated by Professor Breasted (De Hymnis in Solem sub rege Amenophide iv. conceptis, p. 47), is equally explicit: “Thou hast created the earth according to thy pleasure, when thou wast alone, both all men and the cattle great and small; all who walk upon the earth, those on high who fly with wings; the foreign lands of Syria (Khar) and Cush as well as the land of Egypt; each in its place thou appointest, thou providest them with all that they need; each has his granary, his stores of grain are counted. Diverse are the languages of men, more different than their shape is the colour of their skin, (for) thou hast distinguished the nations of the world (one from the other).” In the succeeding strophe the monotheism of the worshipper of Aten, in whose eyes even the sacred Nile was the creature of the one true God, appears in striking contrast to the ordinary polytheism of Egypt (Breasted, l.c. p. 53): “Thou createst the Nile in the other world, thou bringest it at thy pleasure to give life to mankind; for thou hast made them for thyself, O lord of them all who art ever with them, O lord of all the earth who risest for them, O sun of day (the mighty one in?) the remotest lands, thou givest them their life, thou sendest forth the Nile in heaven, that it may descend for them; it raises its waves mountain high like the sea, it waters the fields of their cities. How glorious are thy counsels! O lord of eternity, thou art a Nile in heaven for foreign men and cattle throughout all the earth! They walk on their feet, (and) the Nile cometh to Egypt from the other world.”[66.]Diod. Sic. i. 83.[67.]Except in the case of Osiris at Abydos; Petrie, The Royal Tombs of the First Dynasty, pt. i. pl. xv. 16; comp. also at Kom el-Aḥmar, Hierakonpolis, pt. i. pl. xxvi. B, though here it seems to be the Pharaoh who is represented.[68.]Quibell in the Zeitschrift für Aegyptische Sprache, xxxvi. pls. xii., xiii.; Hierakonpolis, pt. i. pl. xxix.[69.]On a stela in the Wadi Maghara, in the Sinaitic Peninsula, Sahu-Ra of the Fifth Dynasty, divided into two figures, one with the crown of Lower Egypt the other with that of Upper Egypt, is standing before a standard on which are the two emblems of Southern and Northern Egypt, Set and Horus. Set is represented by his usual animal, but Horus by an uræus serpent and the same symbol as that on the plaque (de Morgan, Recherches sur les Origines de l'Égypte, i. p. 233). As we learn from the legend of Seb recounted at At-Nebes (Saft el-Henna), the two relics preserved there were the uræus and lock of hair of Ra. The lock of hair has practically the same form as the symbol we are considering here, and long before the legend had been concocted, Ra and Horus had been identified together (see Griffith, Antiquities of Tell el-Yahudiyeh, Seventh Memoir of the Egypt Exploration Fund, pl. xxiii.).[70.]De Morgan, Recherches sur les Origines de l'Égypte, ii. pls. ii. and iii.; Sayce in the Proceedings of the Society of Biblical Archæology, Feb. 1898. It will be noticed that Thoth is represented by the ibis and not by the ape.[71.]De Morgan, Recherches sur les Origines de l'Égypte, p. 93.[72.]For late examples of the worship of animals like the cat, ram, swallow, or goose, as animals and not as incarnations of an official god, see Maspero, Études de Mythologie et d'Archéologie égyptiennes, ii. p. 395 sqq. The rarity of them is due to their representing private and domestic cults not recognised by the religion of the State. “The worship of the swallow, cat, and goose, which had commenced as the pure and simple adoration of these creatures in themselves, always remained so for the multitude. We must not forget that Orientals regard beasts somewhat differently from ourselves. They ascribe to them a language, a knowledge of the future, an extreme acuteness of the senses which allows them to perceive objects and beings invisible to man. It was not, indeed, all Egypt that worshipped in the beast the beast itself; but a considerable part of it which belonged almost entirely to the same social condition, and represented pretty much the same moral and intellectual ideas.”[73.]See Wiedemann, Die Religion der alten Aegypten, pp. 108, 109.[74.]Late inscriptions call Bakh or Bakis “the living soul of Ra,” but this was when Mentu and Ra had been identified together. Stelæ of the Roman period, however, from Erment represent the sacred bull without any solar emblem, while by the side of it stands a hawk-headed crocodile crowned with the orb of the sun. It is possible that the latter may be connected with the hawk-headed crocodile, with the orb of the sun on its head and an uræus serpent at the end of its tail, which in Greek graffiti at Philæ is called Ptiris.[75.]Nicolaus Damascen., Fr. 128, ed. Müller.[76.]De Rougé, Monnaies de nomes, p. 46.[77.]Griffith (Proc. of Society of Biblical Archæology, xxi. p. 278) has recently proposed to see in Deḥuti a derivative from the name of the nome Deḥut, like Anzti, the title of Osiris at Busiris, from the name of the nome Anzet. But this is “putting the cart before the horse.” It was not the nomes that were birds or men, but the deities worshipped in them. Anz (perhaps from the Semitic 'az, “the strong one”) meant “king,” and represented the human Osiris.[78.]Plutarch, De Iside et Osiride, ed. Leemans, lxxii. p. 126.[79.]Zeitschrift für Aegyptische Sprache (1880) p. 50.[80.]Rev. Archéologique, xxxiv. p. 291. On the seal-cylinder they are accompanied by the lion-headed eagle of primitive Babylonian art. The Egyptian figures are given in the Zeitschrift für Aegyptische Sprache, xxxvi. pl. xii.[81.]Ep. ad Cor. 25.[82.]See also Herodotos, ii. 73; Pliny, N. H. x. 2; Tertullian, De Resurr. 13.[83.]De Morgan, Recherches sur les Origines de l'Égypte, ii. p. 165.[84.]Sayce, Proc. SBA., Feb. 1898, No. 8. On a monument discovered at Sân (Petrie, Tanis, pt. ii. pl. x. 170), we read of “Horus in the bennu as a black bull,” “Horus in the bennu as a horned bull.” The cemetery of Tanis was called “the city of the phœnix” (bennu). At Edfu it is said that the phœnix (bennu) “comes forth from the holy heart” of Osiris.[85.]On a stela in the Louvre a certain Psamtik, son of Uza-Hor, calls himself prophet of Khufu, Khaf-Ra, and Dadef-Ra, as well as of Tanen, Isis, and Harmakhis.[86.]
The versification is Canon Rawnsley's, Notes for the Nile, pp. 188, 189. Professor Erman's literal translation is as follows (Life in Ancient Egypt, Eng. tr., pp. 386, 387)—
“I heard the words of Imhotep and Har-dad-ef,
Who both speak thus in their sayings:
‘Behold the dwellings of those men, their walls fall down,
Their place is no more,
They are as though they had never existed.’
No one comes from thence to tell us what is become of them,
Who tells us how it goes with them, who nerves our hearts,
Until you yourselves approach the place whither they are gone.
With joyful heart forget not to glorify thyself
And follow thy heart's desire, so long as thou livest.
Put myrrh on thy head, clothe thyself in fine linen,
Anointing thyself with the marvellous things of God.
Adorn thyself as beautifully as thou canst,
And let not thy heart be discouraged.
Follow thy heart's desire and thy pleasures
As long as thou livest on earth.
Follow thy heart's desire and thy pleasures
Till there comes to thee the day of mourning.
Yet he, whose heart is at rest, hears not their complaint,
And he who lies in the tomb understands not their mourning.
With beaming face keep holiday to-day,
And rest not therein.
For none carries his goods away with him,
Yea, none returns again, who has journeyed thither.”
For the scenes accompanying the text, see Gayet, “Le Temple de Louxor,” in the Mémoires de la Mission archéologique française au Caire, xv. 1, pl. lxxi., where, however, the copy of the inscriptions is very incorrect. My translation is made from a copy of my own. The whole inscription is as follows: “Said by Amon-Ra, etc.: He (the god) has incarnated himself in the royal person of this husband, Thothmes iv., etc.; he found her lying in her beauty; he stood beside her as a god. She has fed upon sweet odours emanating from his majesty. He has gone to her that he may be a father through her. He caused her to behold him in his divine form when he had gone upon her that she might bear a child at the sight of his beauty. His lovableness penetrated her flesh, filling it with the odour of all his perfumes of Punt.
“Said by Mut-em-ua before the majesty of this august god Amon, etc., the twofold divinity: How great is thy twofold will, how [glorious thy] designs in making thy heart repose upon me! Thy dew is upon all my flesh in ... This royal god has done all that is pleasing to him with her.
“Said by Amon before her majesty: Amon-hotep is the name of the son which is in thy womb. This child shall grow up according to the words which proceed out of thy mouth. He shall exercise sovereignty and righteousness in this land unto its very end. My soul is in him: he shall wear the twofold crown of royalty, ruling the two lands like the sun for ever.”