Chapter XIX: Part II: The Religion of the Babylonians (9)

The Semitic Baal was a lord or king of human shape and passions. He thus stood in marked contrast to the Sumerian ghost or spirit; and, as we have seen, the gulf between them is too deep and broad to be spanned by the doctrine of evolution. For the Sumerian the world outside man was peopled with spirits and demons; for the Semite it was a human world, since man was made in the image of the gods. The triumph of the gods of light and order over the monsters of chaos symbolised not only the birth of the present creation, but also the theological victory of the Semite over the Sumerian. And with the victory came a conception of the divine which was modelled on that of the organised State. As the human head of the State was himself a god, delegating his authority from time to time to his human ministers, so too in the world of gods there was a supreme Baal or lord who was surrounded by his court and ministers. Foremost among these were the _sukkalli_ or “angels,” the messengers who conveyed the will of their lord to the dwellers upon earth. Some of them were more than messengers; they were the interpreters and vicegerents of the supreme deity, like Nebo “the prophet” of Borsippa. And as vicegerents they naturally became the sons by adoption of Bel; Asari of Eridu first takes the place of Ea, whose double he originally was, and then in the person of Merodach becomes his son; Nin-ip of Nippur, the messenger of En-lil, is finally transformed into his son, and addressed, like Horus in Egypt, as “the avenger of his father.”(401) The hierarchy of the gods is modelled upon that of Babylonia, and the ideas of mediation and vicegerency are transferred to heaven.

Repentance, the consciousness of sin, and mediation are thus conceptions all of which may be traced back to Babylonia. And each of them leads naturally, if not inevitably, to other and cognate conceptions. Mediation, as I have pointed out, is partly dependent on a belief in a doctrine of vicegerency, which, in combination with a profound sense of sin, leads in turn to the doctrine of absolution. And mediation itself is given a wide meaning. The priest mediates between the layman and his deity; the lesser gods between mankind and the supreme Baalim. M. Martin aptly compares the intercession of Abraham for the doomed cities of the plain, and the doctrine of the intercession of the Saints in the Christian Church.(402)

The consciousness of sin, again, is similarly far-reaching. It extends to sins of ignorance and omission as well as to sins of commission. Time after time the penitential psalms ask forgiveness for sins the very nature of which was unknown to the penitent. “The sin that I have done I know not,” he is made to say, “The transgression that I have committed I know not.”

“An offence I have committed unwillingly against my god.
A sin against my goddess unwillingly have I wrought:
O lord, my transgressions are many, manifold are my sins!”

The disease or misfortune that had overtaken him was a proof of the sin, even though it had been committed involuntarily or in ignorance that it was wrong. “When I was little I sinned,” says another psalm, “yea, I transgressed the commandments of my god.”(403)

Repentance has its corollary confession, whether public or private. And the ritual texts show that both public and private confession was practised in Babylonia. Indeed, private confession seems to have been the older and more usual method. The penitential psalms are in the first person singular, like the Hebrew psalms; in public confession the Babylonian probably believed that a man was more likely to think about the sins of others than about his own.

Penitence implies a need of absolution. It also implies a belief in the sinfulness of human nature and the purity of the divine. The purity, it is true, may be ceremonial rather than moral, and in the early days of Babylonian religion the ceremonial element almost obscured the moral. But as time went on the moral element grew ever stronger, and the ritual texts began to be superseded by prayers of a more spiritual character. The prayers addressed by Nebuchadrezzar to Merodach rise almost to the height of a passionate faith in the absolute goodness and mercy of the god.

Speaking generally, then, we may say that the religion of Babylonia was essentially anthropomorphic, with all the faults and virtues of an anthropomorphic conception of the divine. But it was grafted on a primeval stock of Sumerian shamanism from the influences of which it never wholly shook itself free. It thus differed from Hebrew anthropomorphism, with which in other respects it had so much in common. Behind the lineaments of Hebrew anthropomorphism ghost or goblin are not to be found.

And yet between the religion of Babylonia and that of Israel there was much that was alike. It was natural, indeed, that it should be so. The Babylonians of history were Semitic, and Abraham the Hebrew had sprung from a Babylonian city. In the last lecture I drew attention to the similarity that existed between the temples of Babylonia and that of Jerusalem, a similarity that extended even to details. There was the same similarity between the Babylonian rituals and the Mosaic Law; the priesthood, moreover, was established on the same lines, and the prophets and seers of Israel have their analogues in those of Chaldæa. The religious law and ritual of the Hebrews looks back like their calendar to the banks of the Euphrates.

The same lesson is taught by the literary traditions of the Hebrew people. The cosmology of Genesis has its roots in the cosmology of Eridu, and the first home of mankind is placed by the Old Testament in Eden, “the plain” of Babylonia, which was watered by the Tigris and Euphrates. The Babylonian story of the Deluge is the parent of that which is recounted in the Hebrew Scriptures, while it was at Babylon that the dispersal of mankind took place. The background of Hebrew history is as purely Babylonian as the background of Hebrew ritual.

And, as Gunkel has shown,(404) the old Babylonian traditions embodied in the Book of Genesis must have made their way to the West at the very beginning of Hebrew history. They enter into the web of the earliest Hebrew thought, and are presupposed by Hebrew literature. The cosmology which saw the primordial element in the watery deep, and told of the victory that had been won over Tiamât, the dragon of chaos, must have been already known in Canaan when the language and script of Babylonia were taught in its schools, and Babylonian literature studied in its libraries. Long before the Mosaic age, the literary culture of Babylonia had profoundly affected the peoples of Syria, and had penetrated even to the banks of the Nile. Need we be surprised, then, if we find a “sea” in the temple of Solomon, the symbol of beliefs which had their origin on the shores of the Persian Gulf, or priestly ordinances which recall those of ancient Chaldæa?

The ordinances and temples were but the outward symbols of the ideas that had created them. The anthropomorphism of Semitic Babylonia is reflected in the anthropomorphism of the Israelites. The sense of sin and of the overwhelming power of the deity, the efficacy of penitence and the necessity of a mediator, are common to both Babylonia and Israel. Hence it is that the penitential psalms of the Babylonian ritual bear so striking a resemblance to the psalms of the Old Testament; hence, too, the individual element and deep spirituality that characterise them. Israel was indebted to Babylonia for something more than the seeds of a merely material civilisation.

It is true that there is a gulf, wide and impassable, between the Babylonian religion as we decipher it in the cuneiform tablets, and the religion of Israel as it is presented to us in the Old Testament. On the one side, we have a gross and grotesque polytheism; on the other, an uncompromising monotheism. Babylonian religion made terms with magic and sorcery, and admitted them in a certain degree to its privileges; they were not incompatible with polytheism; but between them and the worship of the one God there could be no reconciliation. It was the same with the sensualities that masqueraded at Erech in the garb of a religious cult; they belonged to a system in which the sun-god was Baal, and a goddess claimed the divided adoration of man. To Israel they were forbidden, like the necromancy and witchcraft with which they were allied.

But deep and impassable as may be the gulf which separated the Mosaic Law from the official religion of Babylonia, different as may have been the development of prophecy in Babylonia and Israel, the primordial ideas from which they started were strangely alike. The same relation that is borne by the religion of ancient Egypt to Christianity is borne by the religion of Babylonia to Judaism. The Babylonian conception of the divine, imperfect though it was, underlay the faith of the Hebrew, and tinctured it up to the end. The Jew never wholly freed himself from the dominion of beliefs which had their first starting-point in the “plain” of Babylonia; his religious horizon remained bounded by death, and the God of Abraham, Isaac, and Jacob continued to be the God of the living and not of the dead. It was in this world that the righteous were rewarded and the wicked punished; the world to come was the dreary shadow-land of Babylonian teaching, a land of darkness where all things are forgotten, but also a land where “the wicked cease from troubling, and the weary are at rest.”

INDEX.

Â, 318, 338, 482.

Abraham, 497, 498.

absolution, Babylonian doctrine of, 497.

Abusir. _See_ Busiris.

Abydos, 104, 119, 159, 166.

Adam, 384, 417.

Adapa the first man, 383, 423, 424, 439, 445.

Adonis, 447.

Æons, Gnostic, 397.

Akhem, 161. _See_ Horus of Nekhen.

Akkad, 264, 270.

Alexander, 45, 447.

Allat, 288.

Alu, fields of, 37, 156, 161, 168, 184, 191, 200.

Am Duat. _See_ Book of.

Amherst, Lord, of Hackney, 255.

’Ammi, 484.

Amon, 89, 90, 94, 148 sq., 249.

Amon-hotep III., born of a virgin, 45, 249.

Amon-hotep IV. (Khu-n-Aten), 11, 35, 92, 195.

Amon-t, 231.

Amorites, 265, 271, 320.

Amraphel. _See_ Khammurabi.

amulets, 226, 227.

Anak, 136.

Anat, 310.

ancestor-worship, 122.

angel, 315, 361, 456, 496.

Anhur, 44, 87, 89, 160, 163.

animal gods of Babylonia, 406.

animal worship, 100 sq., 242.

Ansar, 367, 390, 404.

anthropomorphism, 107, 349, 498.

Anu, 308 sq., 342, 384, 435, 456.
" identified with other gods, 336.

Anubis, 90, 103, 104, 158.

Anunit, 344.

Anunna, 344, 356.

Anunna-ki, 309, 335, 376.

Anuqet, 135.

_ânz_, 156.

apes of Thoth, 132.

Apis, 110, 115, 206.

Apophis, 162, 187, 199, 212, 225.

Arabia, 261, 315, 317, 321, 481, 483, 485.

Arad-Ea, 437.

Arallu, 451, 452, 486.

Ararat, 441.

ark, 369, 460.

Arum, 305, 383, 432, 433, 440.

Aṡari, 131, 147, 164 sq., 272, 288, 300, 313, 325, 401, 406, 457, 496.

Ashel, 144.

Asherah, 321, 338, 367.

Ashtoreth, 338, 339, 342, 483.

Assur, 85, 346, 366 sq., 486.

Assur-bani-pal, 289, 292, 416, 464, 470.

Assurit, 371.

astronomy, Babylonian, 236, 411, 480.

astro-theology, 234, 438.

Atarpi, 438, 446.

Aten-Ra, 94.
" hymn to, 96.
" universal father, 98.

Athtar (Istar), 147, 321, 482.

Atmu. _See_ Tum.

At-Nebes, 225.

axe, double-headed, 128.

Azaga-suga, 353.

_ba._ _See_ Soul.

Baal, 98, 287, 310, 314, 315, 317, 328, 330, 349, 364, 370, 395, 467, 482.

Babylon, colony of Eridu, 261, 327, 335, 367, 394.

Babylonia and Egypt, 234.
" divided into States, 264.

Babylonian theology artificial, 273.

Babylonians, mixed race, 270.

Bâkhu, 146.

Bakis, 111.

Balawât, 461.

Ball, Mr., 164.

“banner-name,” 53.

Bast, 144, 231.

Bau, 304 sq., 407, 460, 473.

beast-worship, 37.

Bel, 118, 267, 301, 312, 348.

Bel-Merodach, 256. _See_ Merodach.

Belshazzar, 469.

Beltis (Bilat), 310.

_bennu._ _See_ phœnix.

Berenikê, city of, 223.

Berossos, 264, 269, 299, 307, 377, 411, 436, 453, 475.

Bes, 139, 485.

Bilu. _See_ Bel.

Book Am Duat, 195 sq.

Book of Respirations, 194.

Book of the Dead, 173, 182 sq.

Borsippa, 255, 453.

Brahmanism, 103.

Breasted, Professor, 96.

Bubastis, 112, 144, 145.

bulls, winged, 118, 224, 354.

Busiris, 156, 160.

Buto, 154, 162.

Cain, 307, 308.

calendar, Babylonian and Hebrew, 472.

Canaan, 259, 261, 287, 310, 483.

cannibalism, 16, 234.

cats, 144, 208.

Chabas, 232.

Champollion, 187, 249.

chaos, 375, 376, 388, 389.

Chemosh, 85, 345, 346.

cherubim, 118, 354, 471.

Christian theology, 230.

Christianity and Osirian creed, 248.

Clement, St., 100, 120, 181.

confession in Babylonia, 418, 488 sq., 497.

confession, the negative, 174, 489.

cow of Istar, 148.

creation, epic of, 238, 387 sq.
" of heavenly bodies, 393.
" of man, 304.
" Sumerian story of, 380.

creator-potter, 375.

_dad_, 227.

Daddu, 156, 157.

Damascius, 367, 387.

Dam-kina, 300 sq.

dances, sacred, 134.

Danga dwarf, 133, 139, 485.

death, origin of, 384, 425.

decans, 237.

deep, the, 239, 375, 389.

deification of Babylonian kings, 290, 351.

deluge, Babylonian story of, 437 sq., 443 sq., 493.

deluge in Genesis, 443, 444.

de Morgan, M., 59, 105.

Dendera, 87, 145.

Dep. _See_ Buto.

de Sarzec, M., 254.

Deukalion, 445.

development, 248.

_dimmer_, 405.

Diodorus, 237.

disc, solar, 76, 89, 94 sq., 224, 369.
" legend of, 226.

dismemberment of corpse, 25.

double. _See_ Ka and Zi.

Du-azagga, 327, 374, 456.

Dungi, 41.

Ea, 86, 131, 137, 164, 239, 262, 269, 279, 287, 299, 304, 307, 326, 353,
354, 374, 386, 401, 439.

Ea, code of, 489.

Ea-bani, 283, 433 sq.

Eden or Edin, 260, 263, 281, 385.

Edfu, 221.

Egypt, earliest races of, 23.
" early kingdoms of, 37 sq., 43.
" origin of name, 55, 58.
" Pharaonic conquest of, 224.

Egyptian conception of God, 34.

Egyptians, conservative, 30, 36.
" disinclined for the abstract, 30, 36.

Egyptians, origin of, 22.

_ekimmu_, 284, 285, 287.

E-kur(a), 306, 356, 374, 376, 449, 451, 457.

Elamites, 266, 270, 434.

El-Kab (Nekheb), 39, 135, 168.

El-lil. _See_ En-lil.

Elohim, 286.

emanation, doctrine of, 91, 250.

embalming, 23, 68.

_ên_, 413.

Endor, witch of, 286.

En-lil, 261, 262, 269, 282, 285, 297, 309, 315, 348, 352, 353, 376, 379,
405, 406, 439, 452.

En-me-sarra, 408, 486.

Ennead, the, 33, 82, 314.

Enos, 308.

_ênu_, 404, 410, 415.

Erech, 308, 311, 312, 340, 341, 432, 433, 453, 461.

Ereskigal, 428.

Eridu, 138, 164, 260, 262, 268, 301, 304, 327, 367, 373, 381, 386, 407.

Erman, Professor, 125.

Erment, 86, 111.

Ê-Saggil, 324, 328, 374, 382, 413, 454.

Ê-Sarra, 356.

Esau, 272.

Etana, story of, 425.

euhemerism, 123.

Evans, Dr. A. J., 128.

fasting, 418, 477.

Feast of Weeks, 474.

feather cap, 136.

festivals, 472 sq.

fetishism in primitive Egypt, 103, 205, 227.

folk-lore, limitations of, 18.

frog, the, 136.

Genesis, Book of, 340.
" cosmology of, 388, 395.
" deluge in, 443, 444.

genii of the dead, 65.

ghost of unburied dead, 284.

Gilgames, 79, 191, 283, 284, 383, 423, 426, 430 sq.

Gnostics, 91, 202, 250, 397.

God, Egyptian conception of, 34, 244 sq., 396.

God, Sumerian conception of, 405.

goddess, Babylonian, 332.

gods, Babylonian, identified with each other, 330.

gods, Babylonian, human, 349.

Goshen, 225, 236.

Great Bear, the, 236.

Grébaut, M., 164.

green paint, 155.

Gudea, 41, 43, 124, 254, 274, 290, 352, 473, 475.

Gunkel, 445, 499.

Hadad, 319 sq., 329, 440.

Hades, Babylonian, 286, 288, 294, 349, 426, 427, 443, 491.

Hâpi. _See_ Nile.

Harmakhis, 76, 78, 89, 220.

Harper, song of the, 13, 125.

Harran, 314, 315, 335, 482.

Hathor, 36, 143, 145 sq., 228.

Hathor-headed column, 119.

Haupt, Prof., 433, 455, 464, 465, 471.

hawk of Horus, 71, 103, 104.

heart, 66.

Heliopolis. _See_ On.
" school of, 33, 131.

hell, Egyptian, 179, 197.

Hêraklês, 432, 436, 443, 446.

Herkhuf, 133.

Hermetic books, 68, 101, 181.

Hermopolis, school of, 33, 114, 130, 132.

Herodotos, 110, 112, 139, 144, 454, 457.

Hesperides, 446.

Heuzey, M., 119.

Hezekiah, 334, 471.

Hierakonpolis. _See_ Nekhen.

hieroglyphics, 32.

high priest, 267, 367, 461, 462. _See_ patesi.

Holy of Holies, 456, 457, 459, 464.

Hommel, Professor, 59, 130, 238, 256, 267, 287, 315, 317, 321, 437, 482,
484, 491.

Hor-Behudet, 220.

Hor-pes, 207.

Horus, the elder, 71.

Horus, the younger, son of Isis, 89, 154, 161, 163, 232, 496.

Horus, 39, 42, 54, 61, 162, 165, 238.
" followers of, 23, 43, 73, 81, 128.

Horus, the golden, 74.
" the mummified, of Nekhen (_see_ Akhem), 68, 75, 78, 163, 236.

Horus, two eyes of, 78.

hosts, divine, 355.
" lord of, 487.

hymns, Babylonian, 411 sq.

Igigi (angels), 309, 355.

Imhotep, 140, 231.

Incantations, book of, 402.

incarnation, doctrine of, 242.

inspiration, verbal, 414.

Isaiah, 452, 457, 477, 481.

Isis, 84, 135, 146.
" as witch, 219.

Iskhara, 374.

Israelitish religion, 498.

Istar, 144, 146, 292, 311, 332, 337 sq., 349, 431, 434, 440, 464.

Istar, descent of, to Hades, 426 sq.

Isum, 429.

Jachin (Yakin), 350, 459.

Jacob’s ladder, 393.

Jastrow, Professor, 440, 464, 469.

Jensen, Professor, 457, 477.

Jokha, 254.

Jubilee, year of, 476.

judgment, future, 173 sq., 191, 295.

Juvenal, 101.

Ka, 48 sq., 185, 192, 198, 227, 228, 276, 280, 286, 293.

Ka-name. _See_ banner-name.

Khammurabi (Amraphel), 79, 256, 266, 352, 362, 365, 410, 423, 438, 473.

Khar, 79.

Khent-Amentit, 161.

Khepera, 218, 231.

kher-heb, 140, 405.

Khonsu, 130, 151.

_khu_, 59, 60 sq., 120, 199.

Khumbaba, 433.

Khu-n-Aten. _See_ Amon-hotep IV.

_kigal_, 449, 455.

Kingu, 282, 428.

Kisar, 390.

Kutha (Cuthah), 378.

Lagas. _See_ Tello.

Larsa, 266, 318.

law, Egyptian conception of, 247.

Law, Mosaic, 52, 57, 99, 471, 474, 498.

Lehmann, Dr., 457.

Lenormant, Fr., 300, 399, 400.

lil, 261, 278, 280 sq., 285, 287, 301, 306, 379, 481.

Lilith, 261, 281, 306.

Lindl, Dr., 256.

Logos, 132.

Lucas, Paul, 213.

Lugal-zaggisi, 308, 311.

Magan (Sinaitic Peninsula), 265.

magic in Israel, 292, 401.
" in Babylonia, 466, 500.

magical texts, 291.
" " Babylonian, 399 sq.

Malik, 321.

Mami, 446.

man, deification of, in Egypt, 37, 41, 42.

man, deification of, in Babylonia, 41.

Manes, 61.

Manetho, 61.

maqlû, collection, 410.

Mas, 79, 436.

Maspero, Professor, 33, 51, 59, 60, 63, 72, 77, 83, 87, 107, 132, 156,
161, 179, 183, 186, 189, 198, 207, 210, 244.

Mât, 174, 247.

materialism, 242.

mediation, Babylonian idea of, 495 sq.

Memphis, 51, 55, 58, 90, 139.
" origin of name of, 138.

Ménant, M., 468.

Mendes, 113, 115, 157, 206.

Meneptah, 141.

Menes, 44, 60, 103, 121, 160, 162.

Mentiu, the, 149.

Mentu, 89, 111, 149, 151.

mercy-seat, 456.

Mermer, 321.

Merodach (Asari), 256, 267, 269, 288, 302, 307, 323 sq., 351, 353, 354,
365, 382, 391, 428, 483.

Merodach identified with other gods, 336.

Merodach, etymology of name of, 272, 273.

Mert-seger, 210.

_mesen_, 222.

Messiah, the Egyptian, 248.

metaphors, 15.

metempsychosis, 102, 108.

Min, 104.

_mitra_, 357.

Mnevis, 111, 115, 206.

monotheism in Babylonia, 336, 484.

moon, 130.
" eclipse of, 430.

Moon-god, 261.
" Babylonian, 314, 322, 340, 353, 482, 484.

moral test of righteousness, 173, 178, 247.

morality not religion, 6.

mountain of the world, 376, 452.

Mummu (chaos), 85, 130.

mummy, 26, 63, 67, 154, 198.

Mut, 80, 81, 89, 135, 144, 151.

Nabonidos, 334, 365, 411, 448.

name, identical with thing, 331.
" virtue of, 219.

Namtar, 282.

Nannar. _See_ Moon-god.

Naram-Sin, 41, 45, 125, 265, 318, 351.

Naville, Dr., 72, 145, 192, 250.

Nebhât, 84, 90, 157, 162.

Nebo, 166, 255, 322, 355, 362 sq., 374, 390, 456, 482, 485, 496.

Nebuchadrezzar, 323, 457, 485, 498.
" palace of, 256.

Nefer-Tum, 90, 140.

Nekheb. _See_ El-Kab.
" goddess, 39, 40, 42, 68, 80, 135.

Nekhen (Hierakonpolis), 39, 72, 75, 119, 135, 166, 168.

Nergal, 288, 378, 428, 470.

_neter_, 127.

New year, 473.

Nile, 140 sq.
" sources of, 137.

Nimrod, 446.

Ninâ, 366.

Nin-gis-zida, 350, 384, 460.

Nin-ip, 80, 356 sq., 439, 474, 496.

Nin-lil, 405.

Nippur, 254, 260, 268, 269, 297, 328, 356, 373, 407.

Nit, 89, 143, 321.

Nizir, 441, 451.

nomes, origin of, 38.
" standards of, 105.

Norden, 214.

Nu, 83, 129.

Nu-gidda, 139, 353, 485.

Nusku, 363, 439, 456.

Nut, 83, 84, 129.

Nu-Urru, 191.

Oannes, 264, 299.

offerings, Babylonian, 466, 470.

On (Heliopolis), 40, 51, 61, 82, 86, 91, 114, 120, 161, 190, 231.

Opis, 366.

Oppert, Professor, 464.

Orion, 234, 238.

Osiris, 84, 87, 90, 123, 131, 139, 147, 153 sq., 199, 200, 232, 247, 325,
353, 494.

Osiris, judgment-hall of, 66.
" the, 169.

Palestine, 42.

_paradise_, etymology of, 272.

Patæki, 139.

_patesi_. _See_ high priest.

Pe, 162.

penitence, Babylonian idea of, 493 sq.

Pepi, 73, 145, 146, 238.

Pestilence-god, 429.

Peters, Dr., 261.

Petrie, Professor, 53, 64, 144, 184.

Pharaoh as god, 42, 44, 107.
" son of the Sun, 88.

Pharaonic Egyptians, 22, 40, 43, 73, 74, 76.

Philæ, 135.

Philo, 230.

phœnix, 117, 121, 207, 238.

Phrygia, 111.

Piehl, Professor, 184.

Pierret, M., 193.

Pinches, Dr., 263, 336, 365, 385.

planets, 235.

Plato, 233.

Platonic ideas, 49, 242.

Plutarch, 101.

polytheism, 289.

Porphyry, 64, 71, 102.

postal service in Babylonia, 266.

priestly colleges, 32.

priests, 461 sq.

prophetess, 455, 466.

prophets, Babylonian college of, 416, 463 sq.

psalms, penitential, 416 sq., 500.
" Assyrian, 419.

Ptah, 44, 55, 87, 90, 110, 138, 151, 167, 190.

Ptiris, 111.

Punt, 146.

Purim, feast of, 476.

Pyramid texts, 15, 37, 59, 61, 64, 77, 86, 92, 144, 157, 161, 178, 183,
184, 191, 234, 244, 258.

Quibell, Mr., 39, 175.

Ra, 51, 182, 231.
" followers of, 196.
" legend of, 216.

Rahab, 309.

ram, 149, 157, 353, 406.

Rassam, Hormuzd, 461.

Rawlinson, Sir H. C., 336, 431.

Rawnsley, Canon, 125.

Reisner, Dr., 188.

relics, 226.

religion, ancient, difficult to realise, 46.

religion, earliest forms of, 7.
" individual in origin, 8.

Renouf, Sir P. L., 51, 60, 127.

resurrection, 24, 167, 170.

ritual, Babylonian, 400, 412.

_rpâ_, 129.

Saba, 437.

Sabaism, 479, 481, 482, 483.

Sabbath, Babylonian, 476.
" etymology of, 272.

sacrifice, Babylonian, 466, 470, 472.
" daily, 470.
" of firstborn, 467.
" of lamb, 472.

Sahu. _See_ Orion.

_sahu._ _See_ mummy.

Sahu-Ra, 104, 223.

Sakæa, 475.

Samas. _See_ Sun-god.

Samuel, 366.

Sargon of Akkad, 41, 265, 290, 351, 465, 483.

Sati, 80.

Sati or Sutu, 135, 163, 166.

savage man, 17.

scape-goat, 467.

scarabs, 65, 66, 188, 227.

scepticism, Egyptian, 13, 202.

Scheil, Dr., 139, 148, 378, 438.

Schweinfurth, Dr., 215.

scorpion-man, 436.

“sea,” artificial, 458, 459.

Seb, 84, 129.
" legend of, 225.

Sebek, 114, 226.

Sebennytos, 160.

seer, Babylonian, 464 sq.

Sehêl, 135.

Sekhet, 90, 106, 140, 144, 145, 231.

Selk, 104, 106.

Semitic supremacy, 270.

Serapis, 113.

serpent, bronze, 471.
" guardian, 212.
" with seven heads, 240.
" worship, 208 sq.

Set, 74, 90, 104, 112, 114, 117, 135, 153, 162, 165, 223, 224, 238.

Seth, 307.

Shamanism, 298.

Sharu, 73.

Shêkh Herîdî, 213.

Shem, 328.

Sheol, 295, 491.

shewbread, 455.

ships of the gods, 239.

Shu, 83, 89, 160, 225.

Sin. _See_ Moon-god.

sin, Babylonian conception of, 417, 492 sq.

Sinai, 485.

Sinaitic Peninsula, 146.

Sin-liqi-unnini, 423, 438.

Sippara, 318, 344, 414, 482.

Sirius (Sopd), 148, 235, 238.

Smith, George, 387, 436, 437, 454.

smiths, 73, 128.

Sokaris, 138, 198, 199.

solar cult, 185.

Sopd. _See_ Sirius.

sorcerer, 298.

soul, Egyptian doctrine of, 26, 62 sq., 108.

sphinx, 76, 117.

spirits, seven evil, 408, 430.

stars, 367, 480.

statues, wonder-working, 228.
" Memphite, 51.
" why made, 50.

Sumer, 264.

Sumerian, 254.

Sumerians, 269.

Sun-god, 88, 293.
" Babylonian, 317 sq., 321, 338, 340, 370, 414.

Surippak, 264, 440.

_surpu_, the collection, 410.

Susa, 265, 270.

Sutu, 166.

Sutu-sar, 166.

swine, 358, 467.

sycamore worshipped, 206.
" of Matarîya, 207.

symbolism in Egypt, 35, 49, 242.

Tabernacle of Congregation, 472.

Tables of the Law, 461.

tablets of destiny, 282, 333, 392, 428.

Tammuz, 340, 350, 384, 386, 426, 434, 460, 474.

Tanen, 140.

Tasmit, 363, 456.

Tefnut, 83.

Tel el-Amarna, 95, 428, 445.

Tello (Lagas), 254, 265, 274.

temple of Solomon, 459, 470.

temples, open in Egypt, 110.
" Babylonian, 449, 454 sq.

This, 160.

Thoth, 36, 37, 104, 114, 130, 154, 191.

Tiamât, 118, 349, 355, 377, 392.

tithes, 469.

totemism, 116.

transformation, 243.

tree of life, 240, 384.
" knowledge, 354, 386.

trees, sacred, 215.

triad, 231.
" Babylonian, 313, 314, 321, 322, 341, 382, 390.

trinity, Egyptian, 90, 143, 230 sq.
" Theban, 151, 231.

Tum (Atmu), 81, 83, 85, 87, 225, 231.

Typhon, 153, 179.

Uazit, 40, 42, 81, 144.

Un-nefer, 168, 247, 325.

Ur, 261, 266, 267, 274, 295, 314, 482, 484.

Urim and Thummim, 282, 351, 392, 428.

Ur-nes, 196.

ushebti, 52, 58, 112, 171.

utukku, 283, 285, 287.

vampire, 282, 283.

Venus, 238.

virgin-birth, the, 249.

Wiedemann, Professor, 149, 173, 208.

Wilkinson, Sir G., 207.

witchcraft, 359.

word, the creative, 131, 391.

Xisuthros, 436 sq.

Yahum-ilu, 484.

Yahveh, 99, 131, 346, 371, 385, 484, 487.

_zaqiqu_, 262, 283.

Zenjirli, 346.

Zi, the, 58, 276 sq., 283, 287, 301, 306, 329, 379, 400, 403, 404, 481.

ziggurat, 450, 453, 456, 458.

Zi-kum, 278, 305, 386, 407.

Zimbabwe, 72.

Zimmern, Professor, 392, 394, 438, 472, 488.

Zodiac, 481.

Zu, 351, 353, 429.

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.”

87 Brugsch’s translation (_Die Aegyptologie_, i. p. 163).

88 Hibbert Lectures on the _Religion of Ancient Egypt_ (1879), pp.
93-100.

89 Brugsch, _Die Aegyptologie_, p. 167.

90 See _Beni-Hasan_, pt. iii. (_Archæological Survey of Egypt_), pl. v.
fig. 75.

91 The double-headed axe is carved repeatedly on the walls of the
“palace of Minos,” discovered by Dr. A. J. Evans at Knossos, and
seems to have been the divine symbol which was believed to protect
the building from injury. On the coins of Tarsus the sun-god Sandan
carries an axe.

92 See above, p. 83.

_ 93 De Isid._ 12.

94 As Thoth writes the name of the king upon the sacred sycamore in
order to ensure him everlasting life, so the name of Ea is written
upon the core of the sacred cedar-tree (_WAI._ iv. 15, _Rev._
10-13); Sayce, Hibbert Lectures on the _Religion of the Ancient
Babylonians_, p. 240.

_ 95 Études de Mythologie et d’Archéologie égyptiennes_, ii. pp.
381-385.

96 This is Brugsch’s translation (_Religion und Mythologie der alten
Aegypter_, p. 123 sqq.); but the meaning of the last name is
doubtful, and the first is rather “time” than “eternity.”

97 See Maspero, _Études de Mythologie et d’Archéologie_, ii. pp. 257
sqq. and 375 sqq. In an inscription discovered by Professor Petrie
in the tombs of the first two dynasties at Abydos, Thoth is
represented as a seated ape (_The Royal Tombs of Abydos_, pt. i. pl.
xvii. 26). On the other hand, on the broken Abydos slate figured in
de Morgan, _Recherches sur les Origines de l’Égypte_, pl. ii., which
is probably prehistoric, Thoth appears as an ibis.

_ 98 Recherches sur les Origines de l’Égypte_, p. 65.

99 Maspero, _Études de Mythologie et d’Archéologie_, p. 429 sqq.

100 The same cap is worn by the god who sits behind a scorpion-man on a
stone containing a grant of land by the Babylonian king
Nebuchadrezzar I. (B.C. 1100). The stone was found at Abu-Habba, and
is now in the British Museum (_WAI._ v. 57).

101 Maspero (_Dawn of Civilisation_, p. 157) reproduces a picture in the
temple of Luxor representing Khnum moulding Amon-hotep III. and his
_Ka_ on a potter’s table.

102 See Scheil, _Recueil de Travaux_, xx. p. 124 sqq.

103 The _khnum_ or “pot” is often used to express the name of Khnum in
the hieroglyphics. It reminds us of the vase on early Babylonian
seal-cylinders from the two sides of which flow the rivers Tigris
and Euphrates, and which is often held in the hands of the water-god
Ea. The design is reproduced with modifications on early Syrian
cylinders, and the name of the zodiacal sign Aquarius shows to what
an antiquity it must reach back. The primitive Egyptians believed
that the Nile issued from a grotto to which the _qerti_ or “two
gulfs” of the Cataract gave access (Maspero, _Dawn of Civilisation_,
pp. 19, 38, 39), and Khnum was the god of the Cataract. Perhaps the
classical representation of the Tiber and other rivers holding urns
from which a stream of water flows is derived from Egypt.

104 Men-nofer (Memphis), “the good place,” is the equivalent of the name
of the ancient seaport of Babylonia, Eridu, the Sumerian Eri-duga or
“good city.” Ea, the culture-god and creator, was the god of Eridu.
In the Deluge tablet (l. 9) Ea says that he had not “opened (_patû_)
the oracle of the great gods.” It is hardly worth while to mention
that the antiquity of Memphis has been disputed by some
philologists.

105 Ptaḥ is stated in the Book of the Dead to have been the original
author of the ceremony which he first performed on the dead gods.

106 This is Maspero’s view (_Études de Mythologie et d’Archéologie_, ii.
pp. 21, 22). Wiedemann (_Religion der alten Aegypter_, p. 75) makes
Sokaris a sun-god; but his solar attributes belong to the time when
he was identified with Ra of Heliopolis.

107 It was only when the sun-god had absorbed the other deities that
they became the children of Ra.

_ 108 Recueil de Travaux_, xix. pp. 50, 54.

109 To “come in peace” is still a common expression in Egyptian Arabic,
and means “to return safely.” The name seems to be taken from the
office of Im-hotep, which was to conduct the dead safely back to a
second life.

110 Nofer-Tum and Im-hotep had human forms like their father. The first
is a man with a lotus flower on the head, the second a youth with a
papyrus roll on the knee.

111 There was a difference only in the vowel of the first syllable.

112 The Nile-gods, representing the Nile and the canals, are depicted as
stout men with large breasts, crowned with flowers, and wearing only
the narrow girdle of prehistoric Egypt. The human form agrees well
with the fact that the Nile was first engineered, and so made a
source of life for Egypt, by the Pharaonic Egyptians. Babylonia was
the country, it must be remembered, where river engineering and
irrigation were originally developed.

113 “Hymn to the Nile,” translated by P. Guieysse, _Records of the
Past_, new series, iii. p. 46 sqq. The hymn was composed by Anna or
Annana in the time of Meneptah II.

114 Brugsch, _Religion und Mythologie_, pp. 3, 248, 348.

115 Her name is already mentioned in the Pyramid texts, and in _Pepi_
ii. 131 she is described as the eye of Horus and “the opener of the
paths,” the ordinary title of Anubis as god of the dead.

116 In the Speos Artermidos near Beni-Hassan, where a large cemetery of
mummified cats has been found, she is called Pakht, an older form of
Bast.

117 On a slab discovered by Professor Petrie at Koptos, Usertesen I. of
the Twelfth Dynasty already appears standing before a cat-headed
goddess who is called “Bast, the lady of Shel.” Shel is perhaps
Ashel at Karnak, where the temple of Mut stood, in which so many
figures of Bast or Sekhet have been found (Petrie, _Koptos_, pl. x.
2). The name of Bast also occurs in the Pyramid texts (_Pepi_ 290);
but here it is an epithet of Uazit, the goddess of Dep or Buto, once
the capital of the kingdom of Northern Egypt, who is contrasted with
the goddess of Nekheb.

118 Naville, _Bubastis_ (_Egypt Exploration Fund_), i. pp. 44, 47, 48.

119 Horus Ahi. The meaning of Ahi, the local title assigned to Horus the
younger, is doubtful.

120 Thus at Dendera we read: “Ancestral mother of the gods, thou unitest
thyself with thy father Ra in thy festal chamber.”