And, once more, these early, unlearned men, who had no one to teach them, but had to find out everything for themselves, saw indeed that they received great good from, let us say, the warmth of the sun and the overflowing of the river, and the growing of their crops, to give them food. They could worship the power that they thought had given them all this. But then, again, they would sometimes find themselves visited by some dreadful disaster, perhaps an earthquake, or terrible pestilence, or famine when the river did not overflow in its usual way. And these evil things they had to ascribe to some power very much more strong than themselves. Thence they got the idea of evil gods, or devils, as well as of the good and kind gods. The idea arose that they must do something to avert these calamities, by giving to the powers or gods who caused the calamities something that the gods would like. And since men had to think that the gods would like the things that they themselves liked, they sacrificed to them, as it was called—that is to say, gave them gifts of such things as they themselves liked best. It was rather a puzzle, perhaps, to know how to give a gift to a being who was invisible, and who would not come and take the gift away; but they solved that puzzle as best they could. They burned some of the gifts, or sacrifices, so that the solid flesh of the sacrificed creature was turned into smoke and went up into the air and disappeared. Or they poured libation of wine or of blood upon the earth, where it soaked in. So in both instances it became invisible, and therefore it might be supposed that it had been accepted by the invisible god.
And then, finally, there is this other point that I want you to notice about the speculations, or guesses, of man in his earliest ages, about the powers by which he was surrounded and which he was trying to understand—early man did not distinguish so clearly as we do between himself and the other animals. He regarded them as closely related to himself. Many of the Red Indians and other tribes even to-day believe themselves to be descended from some animal who was the founder, the first ancestor, of their tribe. Men of that tribe will on no account kill an animal of the species to which they believe that their first ancestor belonged. Thus a tribe which believes its ancestor to have been a beaver, let us say, would hold all beavers sacred, would never kill one, and very likely would use the figure of a beaver as a kind of family crest. The beaver would become a kind of god to them, and when it was looked on in this way it was called the "totem" of the tribe.
I mention this idea of "totem" worship because it may have been somewhat in this way that the Egyptians came to consider as sacred such curious, and so many, animals as they did—cats, hawks, bulls, crocodiles, even beetles. I do not say that it was thus that the worship of these creatures came to prevail among the Egyptians. I do not think that there is any at all clear evidence that it came about in this way; but it may have been so, and it is rather difficult to see how else it grew.
You may have noticed that I wrote, for the heading of this chapter, "religions" in the plural, with an "s," not "religion." And this I did because the religion of the ancient Egyptians was not one. There are at least three different lines of religious thought and speculation to be traced, so tangled up together that the whole subject becomes very difficult to understand, but beyond all doubt there are these three. There is this animal worship; there is the worship of the sun and moon; and there is the worship of the two opposed and yet connected powers that bring good and evil.
Legends of the Gods
The invention, the imagination, of the mind of early man was disposed to making up stories about these gods. If the stories explained the events that people saw happening, so much the better. Now there was a god, by name Osiris, who was first worshipped, as it seems, only in a town called Busiris. Near by was a town called Buto, where it is thought that a goddess, to whom they gave the name of Tsis, was worshipped. For some reason which we do not know, the worship of Osiris extended until it spread over the whole of Egypt, and with it the worship of Isis, who was supposed to be the wife of Osiris. The story of Osiris and Isis was told very differently at different times and in different places. According to the Greek writer, Plutarch, the legend which he heard about them went thus: that Osiris a very long time ago reigned as a great king over all Egypt. He civilised the people and taught them arts and science. He had a wicked brother Seth, who made a conspiracy against him and killed him, and put his body into a coffin and threw it into the Nile. The wife of Osiris, Isis, after long search, found the body and brought it back. Then she went on a visit to her son, Horus, who lived at Buto; and while she was away the wicked Seth came back, found the body (mummified, as we may suppose) of Osiris, took it away and cut it up into fourteen pieces, so that Isis might never again have it as a whole body.
HORUS, ISIS (WITH HORUS)
From that point there seem to be two versions of the story. One is that Isis, having found the fourteen pieces, buried each piece where she found it. Another is that she collected the pieces, put them all together again, and that Osiris, thus made whole again, ruled in the under-world as king of the dead.