Part 12 (1/2)

”The G.o.ds are joyous at the arrival of Osiris, the son of Horus, the intrepid, the truth-speaking, the son of Isis, the heir of Osiris. The divine chiefs join him, the G.o.ds recognise the omnipotent child himself ...

the reign of justice belongs to him.

Horus has found his justification, to him is given the t.i.tle of his father; he appears with the _atef_-crown by order of Seb. He takes the royalty of the two worlds, the crown of Upper Egypt is placed upon his head.

He judges the world as he likes, heaven and earth are beneath his eye, he commands mankind-the intellectual beings, the race of the Egyptians and the northern barbarians.

The circuit of the solar disc is under his control; the winds, the waters, the wood of the plants, and all vegetables....

Sanctifying, beneficent is his name ...

evil flies afar off, and the earth brings forth abundantly under her lord.

Justice is confirmed by its lord, who chases away iniquity.

Mild is thy heart, O (Osiris) Un-nefer, son of Isis; he has taken the crown of Upper Egypt; for him is acknowleged the authority of his father in the great dwelling of Seb; he is Ra when speaking, Thoth when writing; the divine chiefs are at rest.”

Here Osiris is identified with Horus, and so becomes the son of his own wife.

The Egyptian trinity has thus grown out of the triad under the influence of the solar theology, and of the old conception of a personality which possessed a concrete form. Once introduced into the Osirian creed, it spread with it throughout Egypt, and became a distinguis.h.i.+ng feature of Egyptian theology. Along with the doctrines of the resurrection of the body and of a judgment to come, it pa.s.sed into the schools of Alexandria, and was there thrown into the crucible of Greek philosophy. The Platonic doctrine of ideas was adapted to the Egyptian doctrine of personality, and the three persons of the trinity became Unity, Mind, and Soul-absolute thought, absolute reason, and absolute energy.(186)

But while, on the one hand, there is continuity between the religious thought of ancient Egypt and the religious thought of the world of to-day, there is also continuity, on the other hand, between the religion of Egypt and that of primitive Babylonia. In the course of these lectures I have more than once pointed to the fact: the Pharaonic Egyptians were of Asiatic origin and they necessarily brought with them the religious ideas of their Eastern home. As we come to know more both of early Babylonian civilisation and of the beginnings of Egyptian history, we shall doubtless discover that the links between them are closer than we at present imagine, and much that is now obscure will become clear and distinct.

Meanwhile there is one link which I cannot pa.s.s over. Astro-theology once played a considerable part in the religion of the Egyptians. In the historical age it has lost its importance; the stars have been identified with the official deities, who have accordingly absorbed their individual attributes; but echoes of the wors.h.i.+p formerly paid to them are still heard in the Pyramid texts. Sa?u or Orion is still remembered as a mighty hunter, whose hunting-ground was the plain of heaven, and whose prey were the G.o.ds themselves. When he rises, it is said in the Pyramid of Unas, ”the stars fight together, and the archers patrol” the sky which drops with rain; the smaller stars which form his constellation pursue and la.s.so the G.o.ds as the human hunter la.s.soes the wild bull; they slay and disembowel their booty, and boil the flesh in glowing caldrons. The ”greater G.o.ds” are hunted ”in the morning,” those of less account at mid-day, the ”lesser G.o.ds” ”at evening, and Sa?u refreshes himself with the divine banquet,” feeding on their bodies and absorbing ”their magic virtues.” ”The great ones of the sky” launch ”the flames against the caldrons wherein are the haunches of the followers” of the G.o.ds; the pole-star, ”who causes the dwellers in the sky to march in procession round” Orion, ”throws into the caldron the legs of their wives.”(187) We are transported to the cannibal's kitchen of some African chieftain, such as that represented on a curious stela found in Darfur, and now in the museum of Constantinople. The whole description takes us back to a period in the history of Egypt long anterior to that of the Pyramids, when the Pharaonic invaders were first beginning to mingle with the older population of the land and become acquainted with its practices. In the days of Unas the real meaning of the expressions handed down by theological conservatism had been forgotten, or was interpreted metaphorically; but they remained to prove that the age when Orion was still an object of wors.h.i.+p superior to the G.o.ds of heaven was one which went back to the very dawn of Pharaonic history. The cult of the stars must have been brought by ”the followers of Horus” from their Asiatic home.(188)

The fame of Orion was eclipsed in later days by that of Sopd or Sirius.

But this had its reason in the physio-graphical peculiarities of Egypt.

The heliacal rising of Sirius, the Dog Star, that is to say, its first appearance along with the sun, corresponded with the rise of the Nile in Upper Egypt, and accordingly became a mark of time, and the starting-point of the solar year. Its importance therefore was great, not only for the calendar, but also for those agricultural operations upon which the very existence of Egypt depended. We need not wonder, accordingly, if with the settlement of the Pharaonic Egyptians in the valley of the Nile the wors.h.i.+p and name of Orion fell more and more into the background, while that of Sirius became pre-eminent. How far back the pre-eminence of Sirius reaches may be gathered from the fact that the twentieth nome of Northern Egypt-that of Goshen-derived its name from a combination of the mummified hawk of Horus and the cone which, as Brugsch first showed,(189) represents the shaft of zodiacal light that accompanies the rising of Sirius before the dawn of day. Sopd or Sirius is thus identified with the dead Horus who presided over Nekhen in Upper Egypt, and preceded Osiris as the G.o.d of the dead.(190)

Of the other stars and constellations we do not know much. The Great Bear was called ”the haunch of beef,” and was at times identified with Set, and made the abode of the souls of the wicked. Not far off was the hippopotamus, which Brugsch would identify with Draco; while among other constellations were to be found the Lion and the Horus-hawk, as well as a warrior armed with a spear.

All over the world the more prominent stars and constellations have received names. But it is only the more prominent and brilliant among them of which this is true. So far as we know, the only people who have ever systematically mapped out the heavens, dividing the stars into groups, and giving to each group a name of its own, were the Babylonians; and it was from the Babylonians that the constellations as known to Greeks and Romans, to Hindus, or to Chinese, were ultimately derived. The inference, therefore, is near at hand, that the primitive Egyptians also were indebted for their map of the sky to the same source. And the inference is supported by more than one fact.

On the one side, the names of several of the constellations were the same among both Babylonians and Egyptians. Of this the Twins, Aquarius, or the Family, are examples, while it can hardly be an accident that Orion in both systems of astronomy is a giant and a hunter. ”The Bull of heaven”

was a Babylonian star, and Jupiter bore the Sumerian name of Gudi-bir, ”the Bull of light”; in the Pyramid texts also we have a ”Bull of heaven,”

the planet Saturn according to Brugsch, Jupiter according to Lepsius.

Still more striking are the thirty-six Egyptian decans, the stars who watched for ten days each over the 360 days of the ancient Egyptian year, and were divided into two cla.s.ses or hemispheres, those of the day and those of the night.(191) Not only did the early Chaldaean year similarly consist of 360 days; it too was presided over by thirty-six ”councillor”

stars, half of which were above the earth, while the other half were below it.(192) Such a coincidence cannot have been accidental; the Babylonian and Egyptian decans must have had the same origin.

But there was yet a further parallelism between the stellar theology of Egypt and that of Babylonia. In both countries the wors.h.i.+p of the stars pa.s.sed into an astro-theology. The official G.o.ds were identified with the planets and fixed stars, and the stellar cult of the people was thus absorbed into the State religion. But whereas this astro-theology was characteristic of Babylonia, it has done little more than leave its traces on the historical religion of Egypt. Jupiter, Saturn, and Mars were identified with Horus under different forms, and Mercury with Set, while Venus became ”the bark (_za_)(193) of the phnix” or soul ”of Osiris.”

Sirius was made the star of Isis, Orion the star of Osiris. But, like the cult of the stars itself, this astro-theology belongs to a far-off age in Egyptian history. It is the last faint reflection of a phase of religious thought which had pa.s.sed away when the monumental records first begin.

It is the same with a curious echo of ancient Babylonian cosmology, to which Prof. Hommel has drawn our attention. The old Babylonian Epic of the Creation begins with the words-

”At that time the heaven above was not known by name, the earth beneath was not named, in the beginning the deep was their generator, the chaos of the sea was the mother of them all.”

The lines are the introduction to a story of the Creation of which they form an integral part. On the walls of the Pyramid of Pepi I. we read again almost the same words. Pepi, it is said, ”was born of his father Tum. At that time the heaven was not, the earth was not, men did not exist, the G.o.ds were not born, there was no death.”(194) But here the words have been introduced without connection with the context; they cohere neither with what precedes nor with what follows them, and are evidently nothing but an old formula torn from the cosmogony to which they once belonged, and repeated without a clear understanding of what they really meant. The phrases are found again in the later religious literature of Egypt, embedded in it like flies in amber or the fossils in an old sea-beach.(195) To recover their original meaning we must betake ourselves to the clay tablets of a.s.syria and Babylonia, and the cosmological theories of early Chaldaea. They presuppose that story of a creation out of the chaos of the deep which was indigenous in Babylonia alone.