Though a novice in Egyptology and with extremely limited works of reference at hand, which facts will, I trust, excuse faults and omissions, I perceive so much that is clear and simple in the following series of Egyptian sacred symbols, culled from Mr. Goodyear's work, that I am tempted to submit my interpretation of their meaning, thereby putting my view and method to a crucial test.
In pl. [vii], 2, we have an interesting group uniting the boat, the meaning of which has been discussed, a seated figure on a square pedestal, a column, the upper portion of which is separate and simulates the bowl or cup=au, the dot and circle, the sign of Amen-Ra, and a single flower. As a rebus, some of the words expressed are am, uaa or makhen=boat, tet=column, Ra=dot and circle, also seated figure, determinative of god=Ra, and ua en ankh=one flower. While the rebus supplies the words ua=one, uahi=permanent, ra=god, an=the circuiteer, ankh=life, tet=eternal, it is only when identified as pole-star symbolism that the group becomes comprehensible.
Pointing out that, in the above, we have a clear case of the flower in association with the Ra sign and other symbols which have been discussed as pole-star signs, let us next examine 1, 3, 4, 6 and 8, in each of which one blossom=ua en ankh, constitutes the emblem for the sacred Middle, and openly conveys the idea of the verb an, to perform a circuit and ankh=life.
The fact that, in 6, the flower consists of five petals, on four of which the genii of the four quarters stand, sufficiently proves that the flower, like the five-dot group, constituted a symbol of the four quarters and centre, the latter being figured as a pyramid-shaped petal. Interesting variants of this group are 5, with the four genii standing on seven of the nine petals of the flower, which is placed between two buds, the idea of centrality being thus conveyed; and 7 where an inverted triangle replaces the flower and reveals some of the deeper meaning attached to this symbol. In 1 and 3 the flower is surmounted by the hawk crowned with [pg 417] the Ra sign which, as has already been stated, symbolizes circuition around a central point of fixity. The names for hawk=hak (cf. ak and cabal=middle, also hak=king) and her or hur (cf. hru=upper, the above, and ur=four=Horus) reveal its appropriate use as rebus and symbol of the central “sun” god. In 8, instead of the Ra sign, the hawk wears the peculiar double diadem with a circle at its base, which is the particular attribute of the images of the ram-headed god Amon who is represented in no. 12, holding the ankh sign and accompanied by the kheper sign, composed of a circle, surmounted by a cone and supported by a pedestal. It is well known that the ram=ser, sart or sar, was the form under which the supreme divinity was worshipped at Thebes, the real metropolis of the whole land of Egypt, during many centuries.[113] The name Amon, also given as Ammon, Amoun, Hammon, resembles Amen closely enough to justify the identification of Amon as a form of Amen-Ra, the concealed god.
Plate VII.
In this connection it is noteworthy that the ram=sar or sart conveys the same sound as the goose=sar or sa, the employment of which, as a pole-star symbol, will be discussed further on, and that the king of Egypt was termed “the living ram (of Amon) on earth” and “the engendering ram.” From Mr. J. P. Mahaffy we learn that, under the Ptolemaic rule, “it seems likely that among the strict prescriptions for all the solemn acts of the king, it was directed that he should assume the insignia of the god Amon, his ram's horns, fleece, etc, when visiting the queen” (History of Egypt, London, 1899).
Under the Ptolemaic dynasty, the identification of Amon with Amen-Ra receives support from the magnificent monumental votive ram, preserved at the Berlin Museum, which was dedicated by king Amenophis III, which bears on his head, the disk with the uræus serpent, the familiar sign of the “hidden god.”[114]
While the diadem of Amen-Ra sufficiently identifies the hawk on the lotus as a form of the “hidden god,” the following extracts from Mr. Goodyear's work will be found to confirm this and throw further light on the subject. “The hawk represented Ra, Horus and all solar gods....” A text at Denderah says: “The sun which was from the beginning rises (i. e. comes forth, appears, see Brugsch for meaning of Egyptian equivalent) like a hawk from the midst of its lotus bud....” At Denderah the king makes offering of the lotus to the sun-god Horus with the words: “I offer thee the flower which was in the beginning the glorious lily of the great water....” In the boat of the dead the soul says, “I am a pure lotus (i. e. life) issue of the field of the sun.”