Myths and Legends of Ancient Egypt. Lewis Spence
rel="nofollow" href="#uace50d2c-dab2-448d-afbb-b3939619a3ac">Thoth and Maāt The Weighing of the Heart Ra Isis and Ra Amen-Ra Mut and Ptah Sekhmet and Bast Khnemu, I-em-hetep and Nefer-Tem Aten Hathor Hapi Taurt and Khonsu The Maiden of Bekhten The Goddesses as Dancing-girls Thoth and the Chief Magician "Who are you?" The Treasure-Chamber of Rhampsinites Isis conjured Ra to tell his Name Amulet of Hathor Bes Procession of the Sacred Bull Sebek Rameses II accompanied by a Lion Mummied Cats Horus the Child Hauling Blocks of Stone for the Pyramids Head-rest Temple of Isis at Philæ
CHAPTER I: INTRODUCTORY
The group of beliefs which constituted what for convenience' sake is called the Egyptian religion in an existence of some thousands of years passed through nearly every phase known to the student of comparative mythology. If the theologians of ancient Egypt found it impossible to form a pantheon of deities with any hope of consistency, assigning to each god or goddess his or her proper position in the divine galaxy as ruling over a definite sphere, cosmic or psychical, it may be asked in what manner the modern mythologist is better equipped to reduce to order elements so recondite and difficult of elucidation as the mythic shapes of the divinities worshipped in the Nile Valley. But the answer is ready. The modern science of comparative religion is extending year by year, and its light is slowly but certainly becoming diffused among the dark places of the ancient faiths. By the gleam of this magic lamp, then—more wonderful than any dreamt of by the makers of Eastern fable—let us walk in the gloom of the pyramids, in the cool shadows of ruined temples, aye, through the tortuous labyrinth of the Egyptian mind itself, trusting that by virtue of the light we carry we shall succeed in unravelling to some extent the age-long enigma of this mystic land.
One of the first considerations which occur to us is that among such a concourse of gods as is presented by the Egyptian religion it would have been surprising if confusion had not arisen in the native mind concerning them. This is proved by the texts, which display in many cases much difficulty in defining the exact qualities of certain deities, their grouping and classification. The origin of this haziness is not far to seek. The deities of the country multiplied at such an astonishing rate that whereas we find the texts of the early dynasties give us the names of some two hundred deities only, the later Theban Recension (or version) of the Book of the Dead supplies nearly five hundred, to which remain to be added the names of mythological beings to the number of eight hundred.
Local Gods
Another cause which made for confusion was that in every large town of Upper and Lower Egypt and its neighbourhood religion took what might almost be called a local form. Thus the great gods of the country were known by different names in each nome or province, their ritual was distinctive, and even the legends of their origin and adventures assumed a different shape. Many of the great cities, too, possessed special gods of their own, and to these were often added the attributes of one or more of the greater and more popular forms of godhead. The faith of the city that was the royal residence became the religion par excellence of the entire kingdom, its temple became the Mecca of all good Egyptians, and its god was, so long as these conditions obtained, the Jupiter of the Egyptian pantheon. It might have been expected that when Egypt attained a uniformity of culture, art, and nationhood, her religion, as in the case of other peoples, would also become uniform and simplified. But such a consummation was never achieved. Even foreign intercourse failed almost entirely to break down the religious conservatism of priesthood and people. Indeed, the people may be said to have proved themselves more conservative than the priests. Alterations in religious policy, differentiation in legend and hieratic texts emanated from time to time from the various colleges of priests, or from that fount of religion, the sovereign himself; but never was a change made in deference to the popular clamour unless it was a reversion to an older type. Indeed, as the dynasties advance we behold the spectacle of a theological gulf growing betwixt priests and people, the former becoming more idealistic and the latter remaining as true to the outer semblance of things, the symbolic, as of old.
The evolution of religion in ancient Egypt must have taken the same course as among other races, and any hypothesis which attempts to explain it otherwise is almost certainly doomed to non-success. Of late years many works by learned Egyptologists have been published which purport to supply a more or less wide survey of Egyptian mythology and to unravel its deeper significances. The authors of some of these works, however admirable they may be as archæologists or as translators of hieroglyphic texts, are for the most part but poorly equipped to grapple with mythological difficulties. To ensure success in mythological elucidation a special training is necessary, and a prolonged familiarity with the phenomena of early religion in its many and diverse forms is a first essential. In the work of one foreign Egyptologist of standing, for example, a candid confession is made of ignorance regarding mythological processes. He claims to present the "Egyptian religion as it appears to an unprejudiced observer who knows nothing of the modern science of religions." Another Egyptologist of the first rank writes upon the subject of totemism in the most elementary manner, and puts forward the claim that such a system never existed in the Nile valley. But these questions will be dealt with in their proper places.
Beginning with forms of the lower cultus—forms almost certainly of African origin—the older religion of Egypt persisted strongly up to the time of the Hyksos period, after which time the official religion of the country may be found in one or other form of sun-worship. That is to say, all the principal deities of the country were at some time amalgamated or identified with the central idea of a sun-god.
The Egyptian religion of the Middle and Late Kingdoms was as much a thing of philosophic invention as later Greek myth, only, so far as we have the means of judging, it was not nearly so artistic or successful. For, whereas we find numerous allusions in the texts to definite myths, we seldom find in Egyptian literature the myths themselves. Indeed, our chief repository of Egyptian religious tales is the De Iside et Osiride of the Greek Plutarch—an uncertain authority. It is presumed that the myths were so well known popularly that to write them down for the use of such a highly religious people as the Egyptians would have been a work of supererogation. The loss to posterity, however, is immeasurable, and, lacking a full chronicle of the deeds of the gods of Egypt, we can only grope through textual and allied matter for scraps of intelligence which, when pieced together, present anything but an appearance of solidity and comprehensiveness.
Animism
It has been admitted that the ancient Egyptians, like other early races, could not have evolved a religion unless by the usual processes of religious growth. Thus we discover, by means of numerous clues more or less strong, that they passed through the phase known as animism, or animatism.[1] This is the belief that practically every object in the universe surrounding man has a soul and a personality such as he himself possesses. Man at an early date of his consciousness formulated the belief in a soul, that mysterious second self which even the most debased races believe in. The phenomena of sleep, the return of consciousness after slumber, and the strange experiences of life and adventures in dreamland while asleep would force early man to the conclusion that he possessed a double or second self, and it was merely an extension of that idea which made him suppose that this secondary personality would continue to exist after death.
But what proof have we that the early dwellers in Egypt passed through this phase? Besides the belief in a human soul, the animistic condition of mind sees in every natural object a living entity. Thus trees, rivers, winds, and animals all possess