Legends of the Gods. Sir E. A. Wallis Budge
wore the Red and White Crowns, and each carried a spear and chain. In these forms the two gods slew the remnant of the enemies. Now by some means or other Set came to life again, and he took the form of a mighty hissing or "roaring" serpent, and hid himself in the ground, in a place which was ever after called the "place of the roarer." In front of his hiding-place Horus, son of Isis, stationed himself in the form of a hawk-headed staff to prevent him from coming out. In spite of this, however, Set managed to escape, and he gathered about him the Smai and Seba fiends at the Lake of Meh, and waged war once more against Horus; the enemies of Ra were again defeated, and Horus slew them in the presence of his father.
PLATE XI. Horus of Behutet and Thoth spearing human victims with the assistance of Isis.
PLATE XII.
Horus of Behutet and Thoth spearing Set in the form of a crocodile.
Horus, it seems, now ceased to fight for some time, and devoted himself to keeping guard over the "Great God" who was in An-rut-f, a district in or near Herakleopolis. This Great God was no other than Osiris, and the duty of Horus was to prevent the Smai fiends from coming by night to the place. In spite of the power of Horus, it was found necessary to summon the aid of Isis to keep away the fiends, and it was only by her words of power that the fiend Ba was kept out of the sanctuary. As a reward for what he had already done, Thoth decreed that Horus should be called the "Master-Fighter." Passing over the derivations of place- names which occur here in the text, we find that Horus and his Blacksmiths were again obliged to fight bodies of the enemy who had managed to escape, and that on one occasion they killed one hundred and six foes. In every fight the Blacksmiths performed mighty deeds of valour, and in reward for their services a special district was allotted to them to dwell in.
The last great fight in the North took place at Tanis, in the eastern part of the Delta. When the position of the enemy had been located, Horus took the form of a lion with the face of a man, and he put on his head the Triple Crown. His claws were like flints, and with them he dragged away one hundred and forty-two of the enemy, and tore them in pieces, and dug out their tongues, which he carried off as symbols of his victory.
Meanwhile rebellion had again broken out in Nubia, where about one- third of the enemy had taken refuge in the river in the forms of crocodiles and hippopotami. Ra counselled Horus to sail up the Nile with his Blacksmiths, and when Thoth had recited the "Chapters of protecting the Boat of Ra" over the boats, the expedition set sail for the South. The object of reciting these spells was to prevent the monsters which were in the river from making the waves to rise and from stirring up storms which might engulf the boats of Ra and Horus and the Blacksmiths. When the rebels and fiends who had been uttering, treason against Horus saw the boat of Ra, with the winged Disk of Horus accompanied by the goddesses Uatchet and Nekhebet in the form of serpents, they were smitten with fear, and their hearts quaked, and all power of resistance left them, and they died of fright straightway. When Horus returned in triumph to Edfu, Ra ordered that an image of the winged Disk should be placed in each of his sanctuaries, and that in every place wherein a winged Disk was set, that sanctuary should be a sanctuary of Horus of Behutet. The winged disks which are seen above the doorways of the temples still standing in Egypt show that the command of Ra, was faithfully carried out by the priests.
PLATE XIII.
Horus of Behutet in the form of a lion slaying his foes.
V.
LEGEND OF THE BIRTH OF HORUS, SON OF ISIS AND OSIRIS.
PLATE XIV.
The Procreation of Horus, son of Isis.
The text which contains this legend is found cut in hieroglyphics upon a stele which is now preserved in Paris. Attention was first called to it by Chabas, who in 1857 gave a translation of it in the Revue Archeologique, p. 65 ff., and pointed out the importance of its contents with his characteristic ability. The hieroglyphic text was first published by Ledrain in his work on the monuments of the Bibliotheque Nationale in Paris,[FN#24] and I gave a transcript of the text, with transliteration and translation, in 1895.[FN#25]
[FN#24] Les Monuments Egyptiens (Cabinet des Medailles et Antiques), In the Bibliotheque de l'Ecole des Hautes Etudes, Paris, 1879–1882, plate xxii. ff.
[FN#25] First Steps in Egyptian, pp. 179–188.
The greater part of the text consists of a hymn to Osiris, which was probably composed under the XVIIIth Dynasty, when an extraordinary development of the cult of that god took place, and when he was placed by Egyptian theologians at the head of all the gods. Though unseen in the temples, his presence filled all Egypt, and his body formed the very substance of the country. He was the God of all gods and the Governor of the Two Companies of the gods, he formed the soul and body of Ra, he was the beneficent Spirit of all spirits, he was himself the celestial food on which the Doubles in the Other World lived. He was the greatest of the gods in On (Heliopolis), Memphis, Herakleopolis, Hermopolis, Abydos, and the region of the First Cataract, and so. He embodied in his own person the might of Ra-Tem, Apis and Ptah, the Horus-gods, Thoth and Khnemu, and his rule over Busiris and Abydos continued to be supreme, as it had been for many, many hundreds of years. He was the source of the Nile, the north wind sprang from him, his seats were the stars of heaven which never set, and the imperishable stars were his ministers. All heaven was his dominion, and the doors of the sky opened before him of their own accord when he appeared. He inherited the earth from his father Keb, and the sovereignty of heaven from his mother Nut. In his person he united endless time in the past and endless time in the future. Like Ra he had fought Seba, or Set, the monster of evil, and had defeated him, and his victory assured to him lasting authority over the gods and the dead. He exercised his creative power in making land and water, trees and herbs, cattle and other four-footed beasts, birds of all kinds, and fish and creeping things; even the waste spaces of the desert owed allegiance to him as the creator. And he rolled out the sky, and set the light above the darkness.
The last paragraph of the text contains an allusion to Isis, the sister and wife of Osiris, and mentions the legend of the birth of Horus, which even under the XVIIIth Dynasty was very ancient, Isis, we are told, was the constant protectress of her brother, she drove away the fiends that wanted to attack him, and kept them out of his shrine and tomb, and she guarded him from all accidents. All these things she did by means of spells and incantations, large numbers of which were known to her, and by her power as the "witch-goddess." Her "mouth was trained to perfection, and she made no mistake in pronouncing her spells, and her tongue was skilled and halted not." At length came the unlucky day when Set succeeded in killing Osiris during the war which the "good god" was waging against him and his fiends. Details of the engagement are wanting, but the Pyramid Texts state that the body of Osiris was hurled to the ground by Set at a place called Netat, which seems to have been near Abydos.[FN#26] The news of the death of Osiris was brought to Isis, and she at once set out to find his body. All legends agree in saying that she took the form of a bird, and that she flew about unceasingly, going hither and thither, and uttering wailing cries of grief. At length she found the body, and with a piercing cry she alighted on the ground. The Pyramid Texts say that Nephthys was with her that "Isis came, Nephthys came, the one on the right side, the other on the left side, one in the form of a Hat bird, the other in the form of a Tchert bird, and they found Osiris thrown on the ground in Netat by his brother Set." The late form of the legend goes on to say that Isis fanned the body with her feathers, and produced air, and that at length she caused the inert members of Osiris to move, and drew from him his essence, wherefrom she produced her child Horus.
[FN#26] Pepi I., line 475; Pepi II., line 1263.
This bare statement of the dogma of the conception of Horus does not represent all that is known about it, and it may well be supplemented by a passage from the Pyramid Texts,[FN#27] which reads, "Adoration to thee, O Osiris.[FN#28] Rise thou up on thy left side, place thyself