EGYPTIAN MYTH AND LEGEND

With Historical Narrative, Notes on Race Problems, Comparative Beliefs, etc.

by

Donald Mackenzie

Gresham Publishing Co., London

[1907]

CHAPTER IV

The Peasant who became King

The Two Brothers--Peasant Life--The Temptress--Wrath of Anpu--Attempt to slay his Brother--Flight of Bata--Elder Brother undeceived--Kills his Wife--Bata hides his Soul--His Wife--Sought by the King--Bata's Soul Blossom destroyed--Wife becomes a Queen--Recovery of Lost Soul--Bata as a Bull--Slaughtered for the Queen--Bata a Tree--Bata reborn as Son of his Wife--The King who slew his Wife--mother--Belief in Transmigration of Souls.

THERE were once two brothers, and they were sons of the same father and of the same mother. Anpu was the name of the elder, and the younger was called Bata. Now Anpu had a house of his own, and he had a wife. His brother lived with him as if he were his son, and made garments for him. It was Bata who drove the oxen to the field, it was he who ploughed the land, and it was he who harvested the grain. He laboured continually upon his brother's farm, and his equal was not to be found in the land of Egypt; he was imbued with the spirit of a god.

In this manner the brothers lived together, and many days went past. Each morning the younger brother went forth with the oxen, and when evening came on he drove them again to the byre, carrying upon his back a heavy burden of fodder which he gave to the animals to eat, and he brought with him also milk and herbs for Anpu and his wife. While these two ate and drank together in the house, Bata rested in the byre with the cattle and he slept beside them.

When day dawned, and the land grew bright again, the younger brother was first to rise up, and he baked bread for Anpu and carried his own portion to the field and ate it there. As he followed the oxen he heard and he understood their speech. They would say: "Yonder is sweet herbage", and he would drive them to the place of their choice, whereat they were well pleased. They were indeed noble animals, and they increased greatly.

The time of ploughing came on, and Anpu spake unto Bata, saying: "Now get ready the team of oxen, for the Nile flood is past and the land may be broken up. We shall begin to plough on the morrow; so carry seed to the field that we may sow it."

As Anpu desired, so did Bata do. When the next day dawned, and the land grew bright, the two brothers laboured in the field together, and they were well pleased with the work which they accomplished. Several days went past in this manner, and it chanced that on an afternoon the seed was finished ere they had completed their day's task.

Anpu thereupon spake to his younger brother saying: "Hasten to the granary and procure more seed."

Bata ran towards the house, and entered it. He beheld his brother's wife sitting upon a mat, languidly pleating her hair.

"Arise," he said, "and procure corn for me, so that I may hasten back to the field with it. Delay me not."

The woman sat still and said: "Go thou thyself and open the storeroom. Take whatsoever thou dost desire. If I were to rise for thee, my hair would fall in disorder."

Bata opened the storeroom and went within. He took a large basket and poured into it a great quantity of seed. Then he came forth carrying the, basket through the house.

The woman looked up and said: "What is the weight of that great burden of thine?"

Bata answered: "There are two measures of barley and three of wheat. I carry in all upon my shoulders five measures of seed."

"Great indeed is thy strength," sighed the woman. "Ah, thee do I contemplate and admire each day!"

Her heart was moved towards him, and she stood up saying: "Tarry here with me. I will clothe thee in fine raiment."

The lad was made angry as the panther, and said: "I regard thee as a mother, and my brother is like a father unto me. Thou hast spoken evil words and I desire not to hear them again, nor will I repeat unto any man what thou hast just spoken."

He departed abruptly with his burden and hastened to the field, where he resumed his labour.

At eventide Anpu returned home and Bata prepared to follow after him. The elder brother entered his house and found his wife lying there, and it seemed as if she had suffered violence from an evildoer. She did not give him water to wash his hands, as was her custom. Nor did she light the lamp. The house was in darkness. She moaned where she lay, as if she were in sickness, and her garment was beside her.

"Who hath been here?" asked Anpu, her husband.

The woman answered him: "No one came nigh me save thy younger brother. He spoke evil words unto me, and I said: 'Am I not as a mother, and is not thine elder brother as a father unto thee?' Then was he angry, and he struck me until I promised that I would not inform thee. . . . Oh I if thou wilt allow him to live now, I shall surely die."

The elder brother became like an angry panther. He sharpened his dagger and went out and stood behind the door of the byre with purpose to slay young Bata when he came nigh.

The sun had gone down when the lad drove the oxen into the byre, carrying on his back fodder and herbs, and in one hand a vessel of milk, as was his custom each evening.

The first ox entered the byre, and then it spoke to Bata, saying: "Beware I for thine elder brother is standing behind the door. In his hand is a dagger, and he desires to slay thee. Draw not nigh unto him."

The lad heard with understanding what the animal had said. Then the second ox entered and went to its stall, and spake likewise words of warning, saying: "Take speedy flight."

Bata peered below the byre door, and he saw the legs of his brother, who stood there with a dagger in his hand. He at once threw down his burden and made hurried escape. Anpu rushed after him furiously with the sharp dagger.

In his sore distress the younger brother cried unto the sun god Ra-Harmachis, saying: "O blessed lord! thou art he who distinguisheth between falsehood and truth."

The god heard his cry with compassion, and turned round. 1 He caused a wide stream to flow between the two brothers, and, behold! it was full of crocodiles. Then it came that Anpu and Bata stood confronting one another, one upon the right bank and the other upon the left. The elder brother twice smote his hands with anguish because that he could not slay the youth.

Bata called out to Anpu, saying: "Tarry where thou art until the earth is made bright once again. Lo! when Ra, the sun god, riseth up, I shall reveal in his presence all that I know, and he shall judge between us, discerning what is false and what is true. . . . Know thou that I may not dwell with thee any longer, for I must depart unto the fair region of the flowering acacia."

When day dawned, and the sun god Ra appeared in his glory, the two brothers stood gazing one upon the other across the stream of crocodiles. Then the lad spake to his elder brother, saying: "Why didst thou come against me, desiring to slay me with treachery ere yet I had spoken for myself? Am I not thy younger brother, and hast thou not been as a father and thy wife as a mother unto me? Hear and know now that when I hastened to procure seed thy wife spoke, saying: 'Tarry thou with me.' But this happening hath been related unto thee in another manner."

So spake Bata, and he told his brother what was true regarding the woman. Then he called to witness the sun god, and said: "Great was thy wickedness in desiring to murder me by treachery." As he spoke he cut off a piece of his flesh and flung it into the stream, where it was devoured by a fish. 2 He sank fainting upon the bank.

Anpu was stricken with anguish; tears ran from his eyes. He desired greatly to be beside his brother on the opposite bank of the stream of crocodiles.

Bata spake again, saying: "Verily, thou didst desire an evil thing, but if thy desire now is to do good, I shall instruct thee what thou shouldst do. Return unto thy home and tend thine oxen, for know now that I may not dwell with thee any longer, but must depart unto the fair region of the flowering acacia. What thou shalt do is to come to seek for me when I need thine aid, for my soul shall leave my body and have its dwelling in the highest blossom of the acacia. When the tree is cut down, my soul will fall upon the ground. There thou mayest seek it, even if thy quest be for seven years, for, verily, thou shalt find it if such is thy desire. Thou must then place it in a vessel of water, and I shall come to life again and reveal all that hath befallen and what shall happen thereafter. When the hour cometh to set forth on the quest, behold! the beer given to thee will bubble, and the wine will have a foul smell. These shall be as signs unto thee."

Then Bata took his departure, and he went into the valley of the flowering acacia, which was across the ocean. 3 His elder brother returned home. He lamented, throwing dust upon his head. He slew his wife and cast her to the dogs, and abandoned himself to mourning for his younger brother.

Many days went past, and Bata reached at length the valley of the flowering acacia. He dwelt there alone and hunted wild beasts. At eventide he lay down to rest below the acacia, in whose highest blossom his soul was concealed. In time he built a dwelling place and he filled it with everything that he desired.

Now it chanced that on a day when he went forth he met the nine gods, who were surveying the whole land. They spoke one to another and then asked of Bata why he had forsaken his home because of his brother's wife, for she had since been slain. "Return again," they said, "for thou didst reveal unto thine elder brother the truth of what happened unto thee."

They took pity on the youth, and Ra spoke, saying: "Fashion now a bride for Bata, so that he may not be alone."

Then the god Khnumu 4 fashioned a wife whose body was more beautiful than any other woman's in the land, because that she was imbued with divinity.

Then came the seven Hathors 5 and gazed upon her. In one voice they spoke, saying: "She shall surely die a speedy death."

Bata loved her dearly. Each day she remained in his house while he hunted wild beasts, and he carried them home and laid them at her feet. He warned her each day, saying: "Walk not outside, lest the sea may come up and carry thee away. I could not rescue thee from the sea spirit, 6 against whom I am as weak as thou art, because my soul is concealed in the highest blossom of the flowering acacia. If another should find my soul I must needs fight for it."

Thus he opened unto her his whole heart and revealed its secrets.

Many days went past. Then on a morning when Bata had gone forth to hunt, as was his custom, his girl wife went out to walk below the acacia) which was nigh to the house.

Lo! the sea spirit beheld her in all her beauty and caused his billows to pursue her. Hastily she fled away and returned to the house, whereat the sea spirit sang to the acacia: "Oh, would she were mine!"

The acacia heard and cast to the sea spirit a lock of the girl wife's hair. The sea bore it away towards the land of Egypt and unto the place where the washers of the king cleansed the royal garments.

Sweet was the fragrance of the lock of hair, and it perfumed the linen of the king. There were disputes among the washers because that the royal garments smelt of ointment, nor could anyone discover the secret thereof. The king rebuked them.

Then was the heart of the chief washer in sore distress, because of the words which were spoken daily to him regarding this matter. He went down to the seashore; he stood at the place which was opposite the floating lock of hair, and he beheld it at length and caused it to be carried unto him. Sweet was its fragrance, and he hastened with it to the king.

Then the king summoned before him his scribes, and they spake, saying: "Lo! this is a lock from the hair of the divine daughter of Ra, and it is gifted unto thee from a distant land. Command now that messengers be sent abroad to seek for her. Let many men go with the one who is sent to the valley of the flowering acacia so that they may bring the woman unto thee". 7

The king answered and said: "Wise are your words, and they are pleasant unto me."

So messengers were sent abroad unto all lands. But those who journeyed to the valley of the flowering acacia returned not, because that Bata slew them all; the king had no knowledge of what befel them.

Then the king sent forth more messengers and many soldiers also, so that the girl might be brought unto him. He sent also a woman, and she was laden with rare ornaments . . . and the wife of Bata came back with her.

Then was there great rejoicing in the land of Egypt. Dearly did the king love the divine girl, and he exalted her because of her beauty. He prevailed upon her to reveal the secrets of her husband, and the king then said: "Let the acacia be cut down and splintered in pieces."

Workmen and warriors were sent abroad, and they reached the acacia. They severed from it the highest blossom, in which the soul of Bata was concealed. The petals were scattered, and Bata dropped down dead. 8

A new day dawned, and the land grew bright. The acacia was then cut down.

Meanwhile Anpu, the elder brother of Bata., went into his house, and he sat down and washed his hands. 9 He was given beer to drink, and it bubbled, and the wine had a foul smell.

He seized his staff, put on his shoes and his garment, and armed himself for his journey, and departed unto the valley of the flowering acacia.

When he reached the house of Bata he found the young man lying dead upon a mat. Bitterly he wept because of that. But he went out to search for the soul of his brother at the place where, below the flowering acacia) Bata was wont to lie down to rest at eventide. For three years he continued his search, and when the fourth year came his heart yearned greatly to return to the land of Egypt. At length he said: "I shall depart at dawn to-morrow."

A new day came, and the land grew bright. He looked over the ground again at the place of the acacia for his brother's soul. The time was spent thus. In the evening he continued his quest also, and he found a seed, which he carried to the house, and, lo! the soul of his brother was in it. He dropped the seed into a vessel filled with cold water, and sat down as was his custom at evening.

Night came on, and then the soul absorbed the water.

The limbs of Bata quivered and his eyes opened and gazed upon his elder brother, but his heart was without feeling. Then Anpu raised the vessel which contained the soul to the lips of Bata, and he drank the water. Thus did his soul return to its place, and Bata was as he had been before.

The brothers embraced and spoke one to the other. Bata said: "Now I must become a mighty bull with every sacred mark. None will know my secret. Ride thou upon my back, and when the day breaks I shall be at the place where my wife is. Unto her must I speak. Lead me before the king, and thou shalt find favour in his eyes. The people will wonder when they behold me, and shout welcome. But thou must return unto thine own home."

A new day dawned, and the land grew bright. Bata was a bull, and Anpu sat upon his back and they drew nigh to the royal dwelling. The king was made glad, and he said: "This is indeed a miracle." There was much rejoicing throughout the land. Silver and gold were given to the elder brother, and he went away to his own home and waited there.

In time the sacred bull stood in a holy place, and the beautiful girl wife was there. Bata spoke unto her, saying: "Look thou upon me where I stand, for, lo! I am still alive."

Then said the woman: "And who art thou?"

The bull made answer: "Verily, I am Bata. It was thou who didst cause the acacia to be cut down; it was thou who didst reveal unto Pharaoh that my soul had dwelling in the highest blossom, so that it might be destroyed and I might cease to be. But, lo! I live on, and I am become a sacred bull."

The woman trembled; fear possessed her heart when Bata spoke unto her in this manner. She at once went out of the holy place.

It chanced that the king sat by her side at the feast, and made merry, for he loved her dearly. She spoke, saying: "Promise before the god that thou wilt do what I ask of thee."

His Majesty took a vow to grant her the wish of her heart, and she said: "It is my desire to eat of the liver of the sacred bull, for he is naught to thee." 10

Sorrowful was the king then, and his heart was troubled, because of the words which she spake. . . .

A new day dawned, and the land grew bright. Then the king commanded that the bull should be offered in sacrifice.

One of the king's chief servants went out, and when the bull was held high upon the shoulders of the people he smote its neck and it cast two drops of blood 11 towards the gate of the palace, and one drop fell upon the right side and one upon the left. There grew up in the night two stately Persea trees 12 from where the drops of blood fell down.

This great miracle was told unto the king, and the people rejoiced and made offerings of water and fruit to the sacred trees.

A day came when his majesty rode forth in his golden chariot. He wore his collar of lapis lazuli, and round his neck was a garland of flowers. The girl wife was with him, and he caused her to stand below one of the trees, and it whispered unto her:

"Thou false woman, I am still alive. Lo! I am even Bata, whom thou didst wrong. It was thou who didst cause the acacia to be cut down. It was thou who didst cause the sacred bull to be slain, so that I might cease to be."

Many days went past, and the woman sat with the king at the feast, and he loved her dearly. She spake, saying: "Promise now before the god that thou wilt do what I ask of thee."

His Majesty made a vow of promise, and she said: "It is my desire that the Persea trees be cut down so that two fair seats may be made of them."

As she desired, so was it done. The king commanded that the trees should be cut down by skilled workmen, and the fair woman went out to watch them. As she stood there, a small chip of wood entered her mouth, and she swallowed it.

After many days a son was born to her, and he was brought before the king, and one said: "Unto thee a son is given."

A nurse and servants were appointed to watch over the babe.

There was great rejoicing throughout the land when the time came to name the girl wife's son. The king made merry, and from that hour he loved the child, and he appointed him Prince of Ethiopia.

Many days went past, and then the king chose him to be heir to the kingdom.

In time His Majesty fulfilled his years, and he died, and his soul flew to the heavens.

The new king (Bata) then said: "Summon before me the great men of my Court, so that I may now reveal unto them all that hath befallen me and the truth concerning the queen."

His wife 13 was then brought before him. He revealed himself unto her, and she was judged before the great men, and they confirmed the sentence. 14

Then Anpu was summoned before His Majesty, and he was chosen to be the royal heir.

When Bata had reigned for thirty years, 15 he came to his death, and on the day of his burial his elder brother stood in his place.

Egyptian Love Songs

(Collected by Scribes over 3000 years ago, and laid in tombs so that they might be sung by departed souls in Paradise.)

THE WINE OF LOVE

Oh! when my lady cometh,
And I with love behold her,
I take her to my beating heart
And in mine arms enfold her;
My heart is filled with joy divine
For I am hers and she is mine.

Oh! when her soft embraces
Do give my love completeness,
The perfumes of Arabia
Anoint me with their sweetness;
And when her lips are pressed to mine
I am made drunk and need not wine.

THE SNARE OF LOVE

(Sung by a girl snarer to one she loves.)

With snare in hand I hide me,
I wait and will not stir;
The beauteous birds of Araby
Are perfumed all with myrrh--
Oh, all the birds of Araby,
That down to Egypt come,
Have wings that waft the fragrance
Of sweetly smelling gum!

I would that, when I snare them, Together we could be,
I would that when I hear them
Alone I were with thee.
If thou wilt come, my dear one,
When birds are snared above,
I'll take thee and I'll keep thee
Within the snare of love.

THE SYCAMORE SONG

A sycamore sang to a lady fair,
And its words were dropping like honey dew.
"Now ruby red is the fruit I bear
All in my bower for you.

"Papyri green are my leaves arrayed,
And branch and stem like to opal gleam;
Now come and rest in my cooling shade
The dream of your heart to dream.

"A letter of love will my lady fair
Send to the one who will happy be,
Saying: 'Oh, come to my garden rare
And sit in the shade with me!

"'Fruit I will gather for your delight,
Bread I will break and pour out wine,
I'll bring you the perfumed flow'rs and bright
On this festal day divine.'

"My lady alone with her lover will be,
His voice is sweet and his words are dear-
Oh, I am silent of all I see,
Nor tell of the things I hear!"

THE DOVE SONG

I hear thy voice, O turtle dove--
The dawn is all aglow--
Weary am I with love, with love,
Oh, whither shall I go?

Not so, O beauteous bird above,
Is joy to me denied. . . .
For I have found my dear, my love,
And I am by his side.

We wander forth, and hand in hand
Through flow'ry ways we go--
I am the fairest in the land,
For he hath called me so.

JEALOUSY

My face towards the door I'll keep
Till I my love behold,
With watching eyes and list'ning ears
I wait . . . and I turn cold,
I sigh and sigh;
He comes not nigh.

My sole possession is his love
All sweet and dear to me;
And ever may my lips confess
My heart, nor silent be.
I sigh and sigh;
He comes not nigh.

But now . . . a messenger in haste
My watching eyes behold . . .
He went as swiftly as he came.
"I am delayed", he told.
I sigh and sigh;
He comes not nigh.

Alas! confess that thou hast found
One fairer far than me.
O thou so false, why break my heart
With infidelity?
I sigh and sigh;
He'll ne'er come nigh.

THE GARDEN OF LOVE

Oh! fair are the flowers, my beloved,
And fairest of any I wait.
A garden art thou, all fragrant and dear,
Thy heart, O mine own, is the gate.

The canal of my love I have fashioned,
And through thee, my garden, it flows--
Dip in its waters refreshing and sweet,
When cool from the north the wind blows.

In our beauteous haunt we will linger,
Thy strong hand reposing in mine--
Then deep be my thoughts and deeper my joy,
Because, O my love, I am thine.

Oh! thy voice is bewitching, beloved,
This wound of my heart it makes whole--
Ah! when thou art coming, and thee I behold,
Thou'rt bread and thou'rt wine to my soul.

LOVE'S PRETENCE

With sickness faint and weary
All day in bed I'll lie;
My friends will gather near me
And she'll with them come nigh.
She'll put to shame the doctors
Who'll ponder over me,
For she alone, my loved one,
Knows well my malady.

Footnotes

1 Ra is here in his human form, walking through Egypt.
2 He was thus mutilated like Osiris, Attis, Adonis, and other gods.
3 Probably in Syria.
4 A creative god who resembles Ptah.
5 The seven Fates.
6 A non-Egyptian conception apparently.
7 An early version of the Cinderella story.
8 Like the typical giant of European folklore, who conceals his soul and is betrayed by his wife.
9 The Egyptians always washed their hands before and after meals.
10 It was believed that the soul was in the liver.
11 The belief that the soul was in the blood.
12 Out tree for the spirit and one for the soul.
13 Who was also his mother. Bata was reborn as the son of his wife. The tale is based upon belief in the transmigration of souls.
14 The sentence is not given, but is indicated by the prophecy of the seven Hathors, who said she would die "a speedy death" (a death by violence).
15 This suggests that he was sacrificed at the Sed festival.

EGYPTIAN MYTH AND LEGEND

With Historical Narrative, Notes on Race Problems, Comparative Beliefs, etc.

by

Donald Mackenzie

Gresham Publishing Co., London

[1907]

CHAPTER III

Dawn of Civilization

Early Peoples--The Mediterranean Race--Blonde Peoples of Morocco and Southern Palestine--Fair Types in Egypt--Migrations of Mediterraneans --They reach Britain--Early Nilotic Civilizations--Burial Customs--Osiris Invasion--The Set Conquest--Sun Worshippers from Babylonia--Settlement in North--Coming of Dynastic Egyptians--The Two Kingdoms--United by Mena--The Mathematicians of the Delta--Introduction of Calendar--Progressive Pharaohs--Early Irrigation Schemes.

IN the remote ages, ere the ice cap had melted in northern Europe, the Nile valley was a swamp, with growth of jungle like the Delta. Rain fell in season, so that streams flowed from the hills, and slopes which are now barren wastes were green and pleasant grassland. Tribes of Early Stone Age savages hunted and herded there, and the flints they chipped and splintered so rudely are still found in mountain caves, on the surface of the desert, and embedded in mud washed down from the hills.

Other peoples of higher development appeared in time 1 and after many centuries elapsed they divided the valley between them, increasing in numbers and breaking off in tribes. Several small independent kingdoms were thus formed. When government was ultimately centralized after conquest, these kingdoms became provinces, called nomes, 2 and each had its capital, with its ruling god and local theological system. The fusion of peoples which resulted caused a fusion of religious beliefs, and one god acquired the attributes of another without complete loss of identity.

The early settlers came from North Africa, which was possessed by tribes of the Mediterranean race. They were light-skinned "long heads" of short stature, with slender bodies, aquiline noses, and black hair and eyes. In the eastern Delta they were the Archaic Egyptians; in the western Delta and along the coast, which suffered from great subsidences in later times, they were known as the Libyans. Tribes of the latter appear to have mingled with a blonde and taller stock. 3 On the northern slopes of the Atlas Mountains this type has still survival; a similar people occupied southern Palestine in pre-Semitic times. Blue-eyed and light-haired individuals thus made appearance in the Nile valley at an early period. They were depicted in tomb paintings, and, although never numerous, were occasionally influential. There are fair types among modern-day Berbers. The idea that these are descendants of Celts or Goths no longer obtains.

As they multiplied and prospered, the Mediterranean peoples spread far from their North African area of characterization. Their migration southward was arrested in Nubia, where the exploring tribes met in conflict hordes of dusky Bushmen, with whom they ultimately blended. Fusion with taller negroes followed in later times. Thus had origin the virile Nubian people, who were ever a menace to the Dynastic Pharaohs.

But the drift of surplus Mediterranean stock appears to have been greater towards the north than the south. Branching eastward, they poured into Palestine and Asia Minor. They were the primitive Phnicians who ultimately fused with Semites, and they were the Hittites who blended with Mongols and Alpine (or Armenoid) "broad heads". Possessing themselves of large tracts of Italy and Greece, they became known to history as the Italici, Ligurians, Pelasgians, and they founded a great civilization in Crete, where evidences have been forthcoming of their settlement as early as 10,000 B.C. 4

The western migration towards Morocco probably resulted in periodic fusions with blonde mountain tribes, so that the stock which entered Spain across the Straits of Gibraltar may have been more akin in physical type to the Libyans than to the Archaic Egyptians. The early settlers spread through western Europe, and are known to history as the Iberians. They also met and mingled with the tribes branching along the seacoast from Greece. Moving northward through the river valleys of France, the Iberians crossed over to Britain, absorbing everywhere, it would appear, the earlier inhabitants who survived the clash of conflict. These were the men of the Late Stone Age, which continued through vast intervals of time.

A glimpse of the early Mediterranean civilization is obtained in the Delta region. The dwellings of the Archaic Egyptians were of mud-plastered wickerwork, and were grouped in villages, round which they constructed strong stockades to ward off the attacks of desert lions and leopards, and afford protection for their herds of antelopes, goats, and ostriches. The cat and the dog were already domesticated. Men tattooed their bodies and painted their faces; they wore slight garments of goatskin, and adorned their heads with ostrich feathers. The women) who affected similar habits, but had fuller attire, set decorated combs in their hair., and they wore armlets and necklets of shells, painted pebbles, and animals' teeth which were probably charms against witchcraft.

These early settlers were herdsmen and hunters and fishermen, and among them were artisans of great skill, who chipped from splintered flint sharp lances and knives and keen arrowheads, while they also fashioned artistic pottery and hollowed out shapely stone jars. In their small boats they sailed and rowed upon the Nile; they caught fish with bone hooks, and snared birds in the Delta swamps. Their traders bartered goods constantly among the tribes who dwelt on the river banks. They were withal fierce and brave warriors, as fearless in the chase as in battle, for they not only slew the wild ox, but made attack with lance and bow upon the crocodile and hippopotamus, and hunted the wild boar and desert lion in moonlight.

As day followed night, so they believed that life came after death. They buried their dead in shallow graves, clad in goatskin, crouched up as if taking rest before setting forth on a journey, while beside them were placed their little palettes of slate for grinding face paint, their staffs and flint weapons and vessels of pottery filled with food for sustenance and drink for refreshment.

Long centuries went past, and a new civilization appeared in Lower Egypt. Tribes from the east settled there and effected conquests, introducing new arts and manners of life and new beliefs. The people began to till the soil after the Nile flood subsided, and they raised harvests of barley and wheat. It was the age of Osiris and Isis.

Each king was an Osiris, and his symbols of power were the shepherd's staff and the flail. The people worshipped their king as a god, and, after thirty years' reign, devoured him at their Sed festival 5 with cannibalistic ceremonial, so that his spirit might enter his successor and the land and the people have prosperity. The gnawed bones of monarchs have been found in tombs.'

Laws, which were stern and inexorable as those of Nature, disciplined the people and promoted their welfare. Social life was organized under a strict system of government. Industries were fostered and commerce flourished. Traders went farther afield as the needs of the age increased, and procured ivory from Nubia, silver from Asia, and from Araby its sweet perfumes and precious stones, and for these they bartered corn and linen and oil; there was also constant exchange of pottery and weapons and ornaments. Centuries went past, and this civilization at length suffered gradual decline, owing, probably, to the weakening of the central power.

Then followed a period of anarchy, when the kingdom, attracting plunderers, sustained the shock of invasion. Hordes of Semites, mingled probably with northern mountaineers, poured in from Syria and the Arabian steppes, and overthrew the power of the Osirian ruler. They were worshippers of Set (Sutekh), and they plundered and oppressed the people. Their sway, however, was but slight in the region of the western Delta, where frequent risings occurred and rebellion was ever fostered. Warfare disorganized commerce and impoverished the land. Art declined and an obscure period ensued.

But the needs of a country prevail in the end, and the north flourished once again with growing commerce and revived industries. On their pottery the skilled artisans painted scenes of daily life. Men and women were, it appears, clad in garments of white linen, and the rich had belts and pouches of decorated leather and ornaments of silver and gold set with precious stones. Tools and weapons of copper had come into use, but flint was also worked with consummate skill unsurpassed by an), other people.

The land was a veritable hive of industry. Food was plentiful, for the harvests yielded corn, and huntsmen found wild animals more numerous as beasts of prey were driven from their lairs and lessened in number. Great galleys were built to trade in the Mediterranean, and each was propelled by sixty oarsmen. The ships of other peoples also visited the ports of Egypt, probably from Crete and the Syrian coast, and caravans crossed the frontier going eastward and north, while alien traders entered the land and abode in it. Battle conflicts with men of various races were also depicted on the pottery, for there was much warfare from time to time.

Growing communities with Babylonian beliefs effected settlements in the north. These were the sun worshippers whose religion ultimately gained ascendancy all over Egypt. From primitive Pithom (house of Tum) they may have passed to On (Heliopolis), which became sacred to Ra-Tum and was the capital of a province and probably, for a period, of the kingdom of Lower Egypt.

A. masterful people also appeared in Upper Egypt. They came from or through Arabia, and had absorbed a culture from a remote civilization, which cannot be located, in common with the early Babylonians. Crossing the lower end of the Red Sea, they entered the verdurous valley of the Nile over a direct desert route, or through the highlands of Abyssinia. They were armed with weapons of copper, and effected their earliest settlement, it would appear, at Edfu. Then by gradual conquest they welded together the various tribes, extending their sway over an ever-increasing area. New and improved methods of agriculture were introduced. Canals were constructed for purposes of irrigation. The people increased in number and prosperity, and law and order was firmly established in the land.

These invaders were sun worshippers of the Horus-hawk cult, but they also embraced the religious beliefs of the people with whom they mingled, including the worship of the corn god Osiris. From Edfu and Hierakonpolis they pressed northward to sacred Abydos, the burial place of kings, and to Thinis, the capital of four united provinces. Several monarchs, who wore with dignity the white crown of Upper Egypt, reigned and "abode their destined hour". Then arose a great conqueror who was named Zaru, "The Scorpion". He led his victorious army down the Nile valley, extending his kingdom as he went, until he reached the frontier of the Fayum province, which was then a great swamp. There his progress was arrested. But a new era had dawned in Egypt, for there then remained but two kingdoms--the Upper and the Lower.

King Zaru was not slain at the Sed festival in accordance with the suggested ancient custom. He impersonated Osiris, throned in solitary dignity and wearing his crown, within a small curtained enclosure which opened at the front, and he held the crook in one hand and the flail in the other. The people made obeisance before him. It is not possible to follow the details of the ceremony, but from pictorial records it appears that large numbers of captives and oxen and cattle were offered up in sacrifice, so that slaughter might be averted by slaughter. The monarch was believed to have died a ceremonial death and to have come to life again with renewed energy which prolonged his years. An Abydos inscription declares of an Osiris ruler in this connection: "Thou dost begin thy days anew; like the holy moon child thou art permitted to prosper . . . thou hast grown young and thou art born to life again." 6 An important event at the festival was the appearance before the Pharaoh of his chosen successor, who performed a religious dance; and he was afterwards given for wife a princess of the royal line, so that his right to the throne might be secured.

The closing years of Zaru's reign were apparently occupied in organizing and improving the conquered territory. As befitted an Osirian king, he de-voted much attention to agriculture, and land was reclaimed by irrigation. An artist depicted him in the act of digging on the river bank with a hoe, as if performing the ceremony of "cutting the first sod" of a new canal. The people are shown to have had circular dwellings, with fruit trees protected by enclosures. Their square fields were surrounded by irrigating ditches.

When the king died he was buried at Abydos, like other rulers of his line, in one of the brick tombs of the time. The investigation of these by Flinders Petrie has made possible the reconstruction in outline of the history of Egypt immediately prior to the founding of the First Dynasty. It is significant to note that the dead were buried at full length instead of in contracted posture as in Lower Egypt.

The next great monarch was Narmer, who is believed by certain authorities to have been Mena. Petrie, however, holds that they were separate personalities. Another view is that the deeds of two or three monarchs were attributed to Mena, as in the case of the Sesostris of the Greeks. Evidently many myths attached to the memory of the heroic figure who accomplished the conquest of the northern kingdom and founded the First Dynasty of united Egypt. Mena was represented, for instance) as the monarch who taught the people how to gorge luxuriously while he lay upon a couch and slaves massaged his stomach, and tradition asserted that he met his death, apparently while intoxicated, by falling into the Nile, in which he was devoured by a hippopotamus. But these folk tales hardly accord with the character of a conqueror of tireless energy, who must have been kept fully occupied in organizing his new territory and stamping out the smouldering fires of rebellion.

The initial triumph of the traditional Mena, in his Narmer character, was achieved in the swampy Fayum, the buffer state between Upper and Lower Egypt. It had long resisted invasion, but in the end the southern forces achieved a great victory. The broad Delta region then lay open before them, and their ultimate success was assured. King Narmer is shown on a slate palette clutching with one hand the headlocks of the Fayum chief-who kneels in helpless posture-while with the other he swings high a mace to smite the final blow. A composed body servant waits upon the conquering monarch, carrying the royal sandals and a water jar. The ha-wk symbol is also depicted to signify that victory was attributed to Horus, the tribal god. Two enemies take flight beneath, and above the combatants are two cow heads of the pastoral and sky goddess Hathor.

This great scene was imitated, in the true conservative spirit of the ancient Egyptians, on the occasion of similar acts of conquest in after time. Indeed, for a period of 3000 years each succeeding Pharaoh who achieved victory in battle was depicted, like Narmer, smiting his humbled foeman, and his importance was ever emphasized by his gigantic stature. It was an artistic convention in those ancient days to represent an Egyptian monarch among his enemies or subjects like a Gulliver surrounded by Lilliputians.

After the conquest of the Fayum, the Libyans appear to have been the dominating people in Lower Egypt. Their capital was at Sais, the seat of their goddess Neith. The attributes of this deity reflect the character of the civilization of her worshippers. Her symbol was a shield and two arrows. She was depicted with green hands and face, for she was an earth spirit who provided verdure for the flocks of a pastoral people. A weaver's shuttle was tattooed upon her body, to indicate apparently that she imparted to women their skill at the loom.

Mena conquered the Libyans in battle, and many thousands were slain, and he extended his kingdom to the shores of the Mediterranean. Then he assumed, in presence of his assembled army, the red crown of Lower Egypt. He appears also to have legitimatized the succession by taking for wife Neithhotep, "Neith rests", a princess of the royal house of Sais.

So was the Horus tribe united with the Libyans who worshipped a goddess. In aftertime the triad of Sais was composed of Osiris, Neith, and Horus. Neith was identified with Isis.

The race memory of the conquest of Lower Egypt is believed to be reflected in the mythical tale of Horus overcoming Set. The turning-point in the campaign was the Fayum conflict where the animal gods of Set were slain. Petrie urges with much circumstantial detail the striking view that the expulsion of Set from Egypt signifies the defeat of the military aristocracy of "Semites " 7 by the Horus people, who, having espoused the religion of Osiris, also espoused the cause of the tribe which introduced his worship into the land. It is evident, from an inscription on a temple of southern Edfu, that many conquests were effected in the Delta region ere the union was accomplished. One version of the great folk tale states that when Horus overcame Set he handed him over to Isis bound in chains. She failed, however, to avenge her husband's death, and set her oppressor at liberty again. In his great wrath Horus then tore the crown from her head. This may refer particularly to the circumstances which led to the Libyan conquest. "We can hardly avoid", says Petrie, "reading the history of the animosities of the gods as being the struggles of their worshippers."

The Libyans were ever a troublesome people to the Pharaohs, whose hold on the western district of the Delta was never certain. Mena apparently endeavoured to break their power by taking captive no fewer than 120,000 prisoners. His spoils included also 100,000 oxen and 1,420,000 goats.

This displacement of so large a proportion of the inhabitants of the north was not without its effect in the physical character of the Nile-valley peoples. The differences of blend between north and south were well marked prior to the conquest. After the union of the two kingdoms the ruling classes of Upper Egypt approximated closely to the Delta type. It is evident that the great native civilization which flourished in the Nile valley for over forty centuries owed much to the virility and genius of the Mediterranean race, which promoted culture where ver its people effected settlements. One is struck, indeed) to note in this connection that the facial characteristics of not a few Pharaohs resemble those of certain great leaders of men who have achieved distinction among the nations of Europe.

The culture of the Horite conquerors was evidently well adapted for the Nile valley. It developed there rapidly during the three centuries which elapsed before the Delta was invaded, and assumed a purely Egyptian character. Hieroglyphics were in use from the beginning, copper was worked by "the smiths", and superior wheel-turned pottery made its appearance. But the greatest service rendered to ancient Egypt by the Horites was the ultimate establishment of settled conditions over the entire land in the interests of individual welfare and national progress.

The contribution of the north to Dynastic culture was not inconsiderable. In fact, it cannot really be overestimated. The Delta civilization was already well developed prior to the conquest. There was in use among the people a linear script which resembled closely the systems of Crete and the ean and those also that appeared later in Karia and Spain. Its early beginnings may be traced, perhaps, in those rude signs which the pioneers of the Late Stone Age in western Europe scratched upon the French dolmens. Archaic Phnician letters show that the great sea traders in after time simplified the system and diffused it far and wide.' Our alphabet is thus remotely North African in origin. 8

It was in the Delta also that the Calendar was invented by great mathematicians of the Late Stone Age, over sixty centuries ago, who recognized that an artificial division of time was necessary for purposes of accurate record and calculation. They began their year with the rising of the star Sirius (Sothos) at the height of the Nile inundation. and it was divided into twelve months of thirty days each, five extra days being added for religious festivals associated with agricultural rites. This Calendar was ultimately imported and adjusted by the Romans, and it continues in use, with subsequent refinements, all over the world until the present day. Under Mena's rule there are evidences of the progress which is ever fostered when ideas are freely exchanged and a stimulating rivalry is promoted among the people. The inventive mind was busily at work. Pottery improved in texture and construction, and was glazed in colours. Jewellery of great beauty was also produced, and weapons and tools were fashioned with artistic design. Draughtboards and sets of "ninepins" were evidently in demand among all classes for recreation in moments of leisure.

Meanwhile the administration of the united kingdom was thoroughly organized. Officials were numerous and their duties were strictly defined. Various strategic centres were garrisoned so as to prevent outbreaks and to secure protection for every industrious and law-abiding citizen. Memphis became an important city. According to tradition it was built by Mena, but the local theological system suggests that it existed prior to his day. It is probable that he erected buildings there, including a fortification, and made it a centre of administration for the northern part of his kingdom.

When Mena died he was buried at Abydos, and he was succeeded by his son Aha, "the fighter". Under the new monarch a vigorous military campaign was conducted in the south, and another province was placed under the sway of the central government. The peaceful condition of the north is emphasized by his recorded visit to Sais, where he made offerings at the shrine of Neith, the goddess of his mother's people.

Meanwhile the natural resources of the Nile valley were systematically developed. Irrigation works were undertaken everywhere, jungle was cleared away, and large tracts of land were reclaimed by industrious toilers. These activities were promoted and controlled by royal officials. King Den, a wise and progressive monarch, inaugurated the great scheme of clearing and draining the Fayum, which was to become in after time a fertile and populous province. The surveyors set to work and planned the construction of a canal, and the scheme was developed and continued by the monarchs who followed. It was as shrewdly recognized in the time of the First Dynasty as it is in our own day, that the progress and welfare of the Nile-valley people must ever depend upon the development of the agricultural resources of the country. The wealth of Egypt is drawn from the soil. All the glory and achievements of the Dynasties were made possible by the systems of government which afforded facilities and protection for the men who "cast their bread upon the waters" so that abundant return might be secured "after many days". When we are afforded, therefore, a glimpse of daily life on the land, as is given in the ancient and treasured folk tale which follows, 9 we are brought into closer touch with the people who toiled in contentment many thousands of years ago in the land of Egypt than is possible when we contemplate with wonder their exquisite works of art or great architectural triumphs. The spirit which pervaded the ancient peasantry of the Nile valley is reflected in the faithful and gentle service and the winning qualities of poor Bata, the younger brother. It gives us pause to reflect that the story of his injured honour and tragic fate moved to tears those high-born dames whose swaddled mummies now lie in our museums to be stared at by holidaymakers who wonder how they lived and what scenes surrounded their daily lives.

Footnotes

1 The early Pallithic men were probably of Bushman type and the later of Mediterranean. Evidences of development from the Pallithic to the Neolithic Age have been forthcoming
2 The Greek name; the old Egyptian name was "hesp".
3 There were Libyans in the western Delta; on its borders were the "Tehenu", and beyond these the "Lebu", and still farther west were the "Meshwesh", the Maxyes of the Greeks. All were referred to as Libyans.
4 Petrie's view. See Researches in Sinai, p. 185.
5 Maspero. This opinion, however, has been sharply challenged.
6 The Horus worshippers had evidently absorbed the beliefs of the Nilotic moon cult. Some authorities credit the Dynastic Egyptians with the introduction of Osiris worship. The close resemblance of Osiris to similar deities in Asia Minor and Europe favours the view that Osiris first entered Lower Egypt. See Golden Bough--Adonis, Attis, Osiris volume. The Osiran heaven was of Delta character.
7 It is possible that Set (Sutekh) was the god of a pre-Semitic people whose beliefs were embraced by certain Semitic tribes.
8 Professor Macalister is inclined to credit the Philistines instead of the Phoenicians with the work of systematizing the script.
9 It assumed its final form in the Empire period, and is evidently of remote antiquity.

EGYPTIAN MYTH AND LEGEND

With Historical Narrative, Notes on Race Problems, Comparative Beliefs, etc.

by

Donald Mackenzie

Gresham Publishing Co., London

[1907]

CHAPTER II

The Tragedy of Osiris

Osiris the Wise King--Introduction of Agriculture --Isis the Strong Queen--Conspiracy of Set--The Tragic Feast--Osiris is slain--The Quest of Isis----Set the Oppressor--"The Opener of the Ways"--Birth of Horus--Thoth the Healer--Tree encloses Osiris's Body--Isis as a Foster-mother--Her Swallow Guise--Flames of Immortality--Osiris brought back to Egypt --Torn in Pieces by Set, the Boar Hunter--Isis recovers Fragments--Ghost of Murdered King--Horus as Hamlet--Succession of Uncle and Son--Agricultural Rites--The Inundation--Lamentations at Sowing Time and Harvest --Osiris and Isis as Corn Spirits--Hapi, the Nile Deity--Isis as a Male.

WHEN Osiris was born, a voice from out of the heavens proclaimed: "Now hath come the lord of all things." The wise man Pamyles had knowledge of the tidings in a holy place at Thebes, and he uttered a cry of gladness, and told the people that a good and wise king had appeared among men.

When Ra grew old and ascended unto heaven, Osiris sat in his throne and ruled over the land of Egypt. Men were but savages when he first came amongst them. They hunted wild animals, they wandered in broken tribes hither and thither, up and down the valley and among the mountains, and the tribes contended fiercely in battle. Evil were their ways and their desires were sinful.

Osiris ushered in a new age. He made good and binding laws, he uttered just decrees, and he judged with wisdom between men. He caused peace to prevail at length over all the land of Egypt.

Isis was the queen consort of Osiris, and she was a woman of exceeding great wisdom. Perceiving the need of mankind, she gathered the ears of barley and wheat which she found growing wild, and these she gave unto the king. Then Osiris taught men to break up the land which had been under flood) to sow the seed, and, in due season, to reap the harvest. He instructed them also how to grind corn and knead flour and meal so that they might have food in plenty. By the wise ruler was the vine trained upon poles, and he cultivated fruit trees and caused the fruit to be gathered. A father was he unto his people, and he taught them to worship the gods, to erect temples, and to live holy lives. The hand of man was no longer lifted against his brother. There was prosperity in the land of Egypt in the days of Osiris the Good.

When the king perceived the excellent works which he had accomplished in Egypt, he went forth to traverse the whole world with purpose to teach wisdom unto all men, and prevail upon them to abandon their evil ways. Not by battle conquest did he achieve his triumphs, but by reason of gentle and persuasive speech and by music and song. Peace followed in his footsteps, and men learned wisdom from his lips.

Isis reigned over the land of Egypt until his return. She was stronger than Set, who regarded with jealous eyes the good works of his brother, for his heart was full of evil and he loved warfare better than peace. He desired to stir up rebellion in the kingdom. The queen frustrated his wicked designs. He sought in vain to prevail in battle against her, so he plotted to overcome Osiris by guile. His followers were seventy and two men who were subjects of the dusky queen of Ethiopia. 1

Thoth	Asar-Ash (Osiris-Ah) with attributes of Khonsu	Ptah

Ra		Set

LUNAR, SOLAR AND EARTH GODS

Osiris	Isis, winged, in the attitude of protecting Horus	Horus (as Harpokrates)

OSIRIS, ISIS AND HORUS

When Osiris returned from his mission, there was great rejoicing in the land. A royal feast was held, and set came to make merry, and with him were his fellow conspirators. He brought a shapely and decorated chest, which he had caused to be made according to the measurements of the king's body. All men praised it at the feast, admiring its beauty, and many desired greatly to possess it. When hearts were made glad with beer-drinking, Set proclaimed that he would gift the chest unto him whose body fitted its proportions with exactness. There was no suspicion of evil design among the faithful subjects of Osiris. The guests spoke lightly, uttering jests one against another, and all were eager to make trial as Set had desired. So it happened that one after another entered the chest on that fateful night, until it seemed that no man could be found to win it for himself. Then Osiris came forward. He lay down within the chest, and he filled it in every part. But dearly was his triumph won in that dark hour which was his hour of doom. Ere he could raise his body, the evil followers of Set sprang suddenly forward and shut down the lid, which they nailed fast and soldered with lead. So the richly decorated chest became the coffin of the good king Osiris, from whom departed the breath of life.

The feast was broken up in. confusion. Merrymaking ended in sorrow, and blood flowed after that instead of beer. Set commanded his followers to carry away the chest and dispose of it secretly. As he bade them, so did they do. They hastened through the night and flung it into the Nile. The current bore it away in the darkness, and when morning came it reached the great ocean and was driven hither and thither, tossing among the waves. So ended the days of Osiris and the years of his wise and prosperous reign in the land of Egypt.

When the grievous tidings were borne unto Isis, she was stricken with great sorrow and refused to be comforted. She wept bitter tears and cried aloud. Then she uttered a binding vow, cut off a lock of her shining hair, and put on the garments of mourning. Thereafter the widowed queen wandered up and down the land, seeking for the body of Osiris.

Nor would she rest nor stay until she found what she sought. She questioned each one she encountered, and one after another they answered her without knowledge. Long she made search in vain, but at length she was told by shoreland children that they had beheld the chest floating down the Nile and entering the sea by the Delta mouth which takes its name from the city of Tanis. 2

Meanwhile Set, the usurper, ascended the throne of Osiris and reigned over the land of Egypt. Men were wronged and despoiled of their possessions. Tyranny prevailed and great disorder, and the followers of Osiris suffered persecution. The good queen Isis became a fugitive in the kingdom, and she sought concealment from her enemies in the swamps and deep jungle of the Delta. Seven scorpions followed her, and these were her protectors. Ra, looking down from heaven, was moved to pity because of her sore distress, and he sent to her aid Anubis, "the opener of the ways", who was the son of Osiris and Nepthys, and he became her guide.

One day Isis sought shelter at the house of a poor woman, who was stricken with such great fear when she beheld the fearsome scorpions that she closed the door against the wandering queen. But a scorpion gained entrance) and bit her child so that he died. Then loud and long were the lamentations of the stricken mother.

The heart of Isis was touched with pity, and she uttered magical words which caused the child to come to life again, and the woman ministered unto the queen with gratitude while she remained in the house.

Then Isis gave birth unto her son Horus; but Set came to know where the mother and babe were concealed, and he made them prisoners in the house. 3

It was his desire to put Horus to death, lest he should become his enemy and the claimant of the throne of Osiris. But wise Thoth came out of heaven and gave warning unto Isis, and she fled with her child into the night. She took refuge in Buto, where she gave Horus into the keeping of Uazit, the virgin goddess of the city, who was a serpent, 4 So that he might have protection against the jealous wrath of Set, his wicked uncle, while she went forth to search for the body of Osiris. But one day, when she came to gaze upon the child, she found him lying dead. A scorpion had bitten him, nor was it in her power to restore him to life again. In her bitter grief she called upon the great god Ra. Her voice ascended to high heaven, and the sun boat was stayed in its course. Then wise Thoth came down to give aid. He worked a mighty spell; he spoke magical words over the child Horus, who was immediately restored to life again. 5 It was the will of the gods that he should grow into strong manhood and then smite his father's slayer.

The coffin of Osiris was driven by the waves to Byblos, in Syria, and it was cast upon the shore. A sacred tree sprang up and grew round it, and the body of the dead ruler was enclosed in its great trunk. The king of that alien land marvelled greatly at the wonderful tree, because that it had such rapid growth, and he gave command that it should be cut down. As he desired, so it was done. Then was the trunk erected in his house as a sacred pillar, but to no man was given knowledge of the secret which it contained.

A revelation came unto Isis, and she set out towards Byblos in a ship. When she reached the Syrian coast she went ashore clad in common raiment, and she sat beside a well, weeping bitterly. Women came to draw water, and they spoke to her with pity, but Isis answered not, nor ceased to grieve, until the handmaidens of the queen drew nigh. Unto them she gave kindly greetings. When they had spoken gently unto her she braided their hair, and into each lock she breathed sweet and alluring perfume. So it chanced that when the maidens returned unto the king's house the queen smelt the perfume, and commanded that the strange woman should be brought before her. Then it was that Isis found favour in the eyes of the queen, who chose her to be the foster-mother of the royal babe.

But Isis refused to suckle the child, and to silence his cries for milk, she put her finger into his mouth. When night came she caused fire to burn away his flesh, and she took the form of a swallow and flew, uttering broken cries of sorrow, round about the sacred pillar which contained the body of Osiris. It chanced that the queen came nigh and beheld her babe in the flames. She immediately plucked him forth; but although she rescued his body she caused him to be denied immortality. 6

Isis again assumed her wonted form, and she confessed unto the queen who she was. Then she asked the king that the sacred pillar be given unto her. The boon was granted, and she cut deep into the trunk and took forth the chest which was concealed therein. Embracing it tenderly, she uttered cries of lamentation that were so bitter and keen that the royal babe died with terror. Then she consecrated the sacred pillar, which she wrapped in linen and anointed with myrrh, and it was afterwards placed in a temple which the king caused to be erected to Isis, and for long centuries it was worshipped by the people of Byblos.

The coffin of Osiris was borne to the ship in which the queen goddess had sailed unto Syria. Then she went aboard, and took with her Maneros, the king's first-born, and put forth to sea. The ship sped on, and the land faded from sight. Isis yearned to behold once again the face of her dead husband, and she opened the chest and kissed passionately his cold lips, while tears streamed from her eyes. Maneros, son of the King of Byblos, came stealthily behind her, wondering what secret the chest contained. Isis looked round with anger, her bright eyes blinded him, and he fell back dead into the sea.

When Isis reached the land of Egypt she concealed the body of the dead king in a secret place, and hastened towards the city of Buto to embrace her son Horus; but shortlived was her triumph. It chanced that Set came hunting the boar 7 at full moon in the Delta jungle, and he found the chest which Isis had taken back from Syria. He caused it to be opened, and the body of Osiris was taken forth and rent into fourteen pieces, which he cast into the Nile, so that the crocodiles might devour them. But these reptiles had fear of Isis and touched them not, and they were scattered along the river banks. 8 A fish (Oxyrhynchus) swallowed the phallus.

The heart of Isis was filled with grief when she came to know what Set had done. She had made for herself a papyrus boat and sailed up and down the Delta waters, searching for the fragments of her husband's body, and at length she recovered them all, save the part which had been swallowed by the fish. She buried the fragments where they were found, and for each she made a tomb. In after days temples were erected over the tombs, and in these Osiris was worshipped by the people for long centuries.

Set continued to rule over Egypt, and he persecuted the followers of Osiris and Isis in the Delta swamps and along the seacoast to the north. But Horus, who was rightful king, grew into strong manhood. He prepared for the coming conflict, and became a strong and brave warrior. Among his followers were cunning workers in metal who were called Mesniu (smiths), and bright and keen were their weapons of war. The sun hawk was blazoned on their battle banners.

One night there appeared to Horus in a. dream a vision of his father Osiris. 9 The ghost urged him to overthrow Set) by whom he had been so treacherously put to death, and Horus vowed to drive his wicked uncle and all his followers out of the land of Egypt. So he gathered his army together and went forth to battle. Set came against him at Edfu and slew many of his followers. But Horus secured the aid of the tribes that remained faithful to Osiris and Isis, and Set was again attacked and driven towards the eastern frontier. The usurper uttered a great cry of grief when he was forced to take flight. He rested at Zaru, and there was the last battle fought. It was waged for many days, and Horus lost an eye. But Set was still more grievously wounded, 10 and he was at length driven with his army out of the kingdom.

It is told that the god Thoth descended out of heaven and healed the wounds of Horus and Set. Then the slayer of Osiris appeared before the divine council and claimed the throne. But the gods gave judgment that Horus was the rightful king, and he established his power in the land of Egypt, and became a wise and strong ruler like to his father Osiris.

Another version of the legend relates that when the fragments of the body of Osiris were recovered from the Nile, Isis and Nepthys lamented over them, weeping bitterly. In one of the temple chants Isis exclaims:

Gods, and men before the face of the gods, are weeping for thee at the same time when they behold me!
Lo! I invoke thee with wailing that reacheth high as heaven--
Yet thou hearest not my voice. Lo! I, thy sister, I love thee more than all the earth
And thou lovest not another as thou dost thy sister!

Nepthys cries,

Subdue every sorrow which is in the hearts of us thy sisters . . .
Live before us, desiring to behold thee. 11

The lamentations of the goddesses were heard by Ra, and he sent down from heaven the god Anubis, who, with the assistance of Thoth and Horus, united the severed portions of the body of Osiris, which they wrapped in linen bandages. Thus had origin the mummy form of the god. Then the winged Isis hovered over the body, and the air from her wings entered the nostrils of Osiris so that he was imbued with life once again. He afterwards became the Judge and King of the Dead.

Egyptian burial rites were based upon this legend. At the ceremony enacted in the tomb chapel two female relatives of the deceased took the parts of Isis and Nepthys, and recited magical formulso that the dead might be imbued with vitality and enabled to pass to the Judgment Hall and Paradise.

Osiris and Isis, the traditional king and queen of ancient Egyptian tribes, were identified with the deities who symbolized the forces of Nature, and were accordingly associated with agricultural rites.

The fertility of the narrow strip of country in the Nile valley depends upon the River Nile, which overflows its banks every year and brings down fresh soil from the hills. The river is at its lowest between April and June, the period of winter. Fed by the melting snows on the Abyssinian hills, and by the equatorial lakes, which are flooded during the rainy season, the gradual rise of the river becomes perceptible about the middle of June. The waters first assume a reddish tint on account of the clay which they carry. For a short period they then become greenish and unwholesome. Ere that change took place the Ancient Egyptians were wont to store up water for domestic use in large jars. By the beginning of August the Nile runs high. It was then that the canals were opened in ancient days, so that the waters might fertilize the fields.

"As the Nile rose," writes Wilkinson, 12 "the peasants were careful to remove the flocks and herds from the lowlands; and when a sudden irruption of the water, owing to the bursting. of a dike, or an unexpected and unusual increase of the river, overflowed the fields and pastures, they were seen hurrying to the spot, on foot or in boats, to rescue the animals and to remove them to the high grounds above the reach of the inundation. . . . And though some suppose the inundation does not now attain the same height as of old, those who have lived in the country have frequently seen the villages of the Delta standing, as Herodotus describes them, like islands in the ean Sea, with the same scenes of rescuing the cattle from the water." According to Pliny, "a proper inundation is of 16 cubits . . . in 12 cubits the country suffers from famine, and feels a deficiency even in 13; 14 causes joy, 15 scarcity, 16 delight; the greatest rise of the river to this period was of 18 cubits".

When the river rose very high in the days of the Pharaohs, "the lives and property of the inhabitants", says Wilkinson, "were endangered"; in some villages the houses collapsed. Hence the legend that Ra sought to destroy his enemies among mankind.

The inundation is at its height by the end of September, and continues stationary for about a month. Not until the end of September does the river resume normal proportions. November is the month for sowing; the harvest is reaped in Upper Egypt by March and in Lower Egypt by April.

It was believed by the ancient agriculturists that the tears of Isis caused the river to increase in volume. When Sirius rose before dawn about the middle of July it was identified with the goddess. In the sun-cult legend this star is Hathor, "the eye of Ra", who comes to slaughter mankind. There are evidences that human sacrifices were offered to the sun god at this period.

E. W. Lane, in his Manners and Customs of the Modern Egyptians, tells that the night of 17 June is called "Leylet-en-Nuktah", or "the Night of the Drop", because "it is believed that a miraculous drop then falls into the Nile and causes it to rise". An interesting ceremony used to be performed at "the cutting of the dam" in old Cairo. A round pillar of earth was formed, and it was called the "bride", and seeds were sown on the top of it. Lane says that an ancient Arabian historian "was told that the Egyptians were accustomed, at the period when the Nile began to rise, to deck a young virgin in gay apparel, and throw her into the river, as a sacrifice to obtain a plentiful inundation".

When the ancient Egyptians had ploughed their fields they held a great festival at which the moon god, who, in his animal form, symbolized the generative principle, was invoked and worshipped. Then the sowing took place, amidst lamentations and mourning for the death of Osiris. The divine being was buried in the earth; the seeds were the fragments of his body. Reference is made to this old custom in Psalm cxxvi: "They that sow in tears shall reap in joy. He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him".

When harvest operations began, the Egyptians mourned because they were slaying the corn spirit. Diodorus Siculus tells that when the first handful of grain was cut, the Egyptian reapers beat their breasts and lamented, calling upon Isis. When, however, all the sheaves were brought in from the fields, they rejoiced greatly and held their "harvest home".

Both Osiris and Isis were originally identified with the spirits of the corn. The former represented the earth god and the latter the earth goddess. But after the union of the tribes which worshipped the human incarnations of ancient deities, the rival conceptions were fused. As a result we find that the inundation is symbolized now as the male principle and now as the female principle; the Nile god, Hapi, is depicted as a man with female breasts. In an Abydos temple chant Isis makes reference to herself as "the woman who was made a male by her father, Osiris". 13

The Scottish Osiris

(JOHN BARLEYCORN)

THERE were three kings into the east,
Three kings both great and high,
And they hae sworn a solemn oath
John Barleycorn should die.

They took a plough and plough'd him down
Put clods upon his head,
And they hae sworn a solemn oath
John Barleycorn was dead.

But the cheerful spring came kindly on,
And show'rs began to fall;
John Barleycorn got up again,
And sore surpris'd them all.

The sultry suns of summer came,
And he grew thick and strong,
His head weel arm'd wi' pointed spears,
That no one should him wrong.

The sober autumn enter'd mild,
When he grew wan and pale;
His bending joints and drooping head
Show'd he began to fail.

His colour sicken'd more and more,
He faded into age;
And then his enemies began
To show their deadly rage.

They've ta'en a weapon long and sharp,
And cut him by the knee;
Then ty'd him fast upon a cart,
Like a rogue for forgerie.

They laid him down upon his back,
And cudgell'd him full sore;
They hung him up before the storm,
And turn'd him o'er and o'er.

They fil up a darksome pit
With water to the brim,
They heav in John Barleycorn-
There let him sink or swim.

They laid him out upon the floor,
To work him farther woe;
And still, as signs of life appear'd,
They tossed him to and fro.

They wasted, o'er a scorching flame,
The marrow of his bones;
But the miller us'd him worst of all,
For he crush'd him between two stones.

And they hae ta'en his very heart's blood,
And drank it round and round;
And still the more and more they drank,
Their joy did more abound.

John Barleycorn was a hero bold
Of noble enterprise;
For if you do but taste his blood,
'Twill make your courage rise.

'Twill make a man forget his woe;
'Twill heighten all his joy;
'Twill make the widow's heart to sing,
Tho' the tear were in her eye.

Then let us toast John Barleycorn,
Each man a glass in hand;
And may his great posterity
Ne'er fail in old Scotland.

Burns.

Footnotes

1 After the period of Ethiopian supremacy (Twenty-fifth Dynasty) Set was identified with the Ethiopians.
2 Tanis was during the later Dynasties associated with the worship of Set as Sutekh
3 Another version of the myth places the birth of Horus after the body of Osiris was found.
4 She took the form of a shrew mouse to escape Set when he searched for Horus.
5 Thoth in his lunar character as divine physician.
6 We have here a suggestion of belief in cremation, which was practised by the cave-dwellers of southern Palestine. The ghost of Patroklos says: "Never again will I return from Hades when I receive from you my meed of fire".--Iliad, xxiii, 75.
7 The Osiris boar. See Chapter V.
8 The crocodile worshippers held that their sacred reptile recovered the body of Osiris for Isis.
9 This is the earliest known form of the Hamlet myth.
10 He was mutilated by Horus as he himself had mutilated Osiris.
11 The Burden of Isis, translated by J. T. Dennis (Wisdom of the East Series).
12 The Ancient Egyptians, Sir J. Gardner Wilkinson.
13 The Burden of Isis, Dennis, p. 49.

EGYPTIAN MYTH AND LEGEND

With Historical Narrative, Notes on Race Problems, Comparative Beliefs, etc.

by

Donald Mackenzie

Gresham Publishing Co., London

[1907]

CHAPTER I

Creation Legend of Sun Worshippers

The Primordial Deep--Ra's "Soul Egg" arises--The Elder Gods--Isis and the Serpent--Plot to rival Ra--How his Magic Name was obtained--Ra. seeks to destroy Mankind--An Avenging Goddess--The Deluge--Worshippers are spared--Origin of Sacrifice--Ra ascends to Heaven--Earth God's Reptile Brood--Thoth the Deputy--The Sun God's Night journey--Perils of the Underworld--Rebirth of Sun at Dawn.

AT the beginning the world was a waste of water called Nu. and it was the abode of the Great Father. He was Nu, for he was the deep, and he gave being unto the sun god who hath said: "Lo! I am Khepera at dawn, Ra at high noon, and Tum at eventide". The god of brightness first appeared as a shining egg which floated upon the water's breast, and the spirits of the deep, who were the Fathers and the Mothers, were with him there, as he was with Nu, for they were the companions of Nu.

Now Ra was greater than Nu from whom he arose. He was the divine father and strong ruler of gods, and those whom he first created, according to his desire, were Shu, the wind god, and his consort Tefnut, who had the head of a lioness and was called "The Spitter" because she sent the rain. In aftertime these two deities shone as stars amidst the constellations of heaven, and they were called "The Twins".

Then came into being Seb, the earth god, and Nut, the goddess of the firmament, who became the parents of Osiris and his consort Isis and also of Set and his consort Nepthys.

Ra spake at the beginning of Creation, and bade the earth and the heavens to rise out of the waste of water. In the brightness of his majesty they appeared, and Shu, the uplifter, raised. Nut upon high. She formed the vault, which is arched over Seb, the god of earth, who lies prostrate beneath her from where, at the eastern horizon, she is poised upon her toes to where, at the western horizon, bending down with outstretched arms, she rests upon her finger tips. In the darkness are beheld the stars which sparkle upon her body and over her great unwearied limbs.

When Ra, according to his desire, uttered the deep thoughts of his mind, that which he named had being. When he gazed into space, that which he desired to see appeared before him. He created all things that move in the waters and upon the dry land. Now, mankind were born from his eye, and Ra, the Creator, who was ruler of the gods, became the first king upon earth. He went about among men; he took form like unto theirs, and to him the centuries were as years.

Ra had many names that were not known unto gods or men, and he had one secret name which gave to him his divine power. The goddess Isis, who dwelt in the world as a woman, grew weary of the ways of mankind; she sought rather to be amidst the mighty gods. She was an enchantress, and she desired greatly to have power equal with Ra in the heavens and upon the earth. In her heart, therefore, she yearned to know the secret name 1 of the ruling god, which was hidden in his bosom and was never revealed in speech.

Each day Ra walked forth, and the gods who were of his train followed him, and he sat upon his throne and uttered decrees. He had grown old, and as he spake moisture dripped from his mouth and fell upon the ground. Isis followed after him, and when she found his saliva she baked it with the earth on which it lay. In the form of a spear she shaped the substance, and it became a venomous serpent. She lifted it up; she cast it from her, and it lay on the path which Ra was wont to traverse when he went up and down his kingdom, surveying that which he had made. Now the sacred serpent which Isis created was invisible to gods and men.

Soon there came a day when Ra, the aged god, walked along the path followed by his companions. He came nigh to the serpent, which awaited him, and the serpent stung him. The burning venom entered his body, and Ra was stricken with great pain. A loud and mighty cry broke from his lips, and it was heard in highest heaven.

Then spake the gods who were with him, saying: "What hath befallen thee?" and "What thing is there?"

Ra answered not; he shook; all his body trembled and his teeth clattered, for the venom overflowed in his flesh as does the Nile when it floods the land of Egypt. But at length he possessed himself and subdued his heart and the fears of his heart. He spake, and his words were:

"Gather about me, ye who are my children, so that I may make known the grievous thing which hath befallen me even now. I am stricken with great pain by something I know not of . . . by something which I cannot behold. Of that I have knowledge in my heart, for I have not done myself an injury with mine own hand. Lo! I am without power to make known who hath stricken me thus. Never before hath such sorrow and pain been mine."

He spake further, saying: "I am a god and the son of a god; I am the Mighty One, son of the Mighty One. Nu, my father, conceived my secret name which giveth me power, and he concealed it in my heart so that no magician might ever know it, and, knowing it, be given power to work evil against me.

"As I went forth, even now, beholding, the world which I have created, a malignant thing did bite me. It is not fire, yet it burns in my flesh; it is not water, yet cold is my body and my limbs tremble. Hear me now! My command is that all my children be brought nigh to me so that they may pronounce words of power which shall be felt upon earth and in the heavens."

All the children of Ra were brought unto him as was his desire. Isis, the enchantress, came in their midst, and all sorrowed greatly, save her alone. She spoke forth mighty words, for she could utter incantations to subdue pain and to give life unto that from which life had departed. Unto Ra spake Isis, saying: "What aileth thee, holy father? . . . Thou hast been bitten by a serpent, one of the creatures which thou didst create. I shall weave spells; I shall thwart thine enemy with magic. Lo! I shall overwhelm the serpent utterly in the brightness of thy glory."

He answered her, saying: "A malignant thing did bite me. It is not fire, yet it burns my flesh. It is not water, yet cold is my body, and my limbs tremble.

Mine eyes also have grown dim. Drops of sweat fall from my face."

Isis spake unto the divine father and said: "Thou must, even now, reveal thy secret name unto me, for, verily, thou canst be delivered from thy pain and distress by the power of thy name."

Ra heard her in sorrow. Then he said: "I have created the heavens and the earth. Lo! I have even framed the earth, and the mountains are the work of my hands; I made the sea, and I cause the Nile to flood the land of Egypt. I am the Great Father of the gods and the goddesses. I gave life unto them. I created every living thing that moves upon the dry land and in the sea depths. When I open my eyes there is light: when I close them there is thick darkness. My secret name is known not unto the gods. I am Khepera at dawn, Ra at high noon, and Tum at eventide."

So spake the divine father; but mighty and magical as were his words they brought him no relief. The poison still burned in his flesh and his body trembled. He seemed ready to die.

Isis, the enchantress, heard him, but there was no sorrow in her heart. She desired, above all other things, to share the power of Ra, and she must needs have revealed unto her his sacred name which Nu conceived and uttered at the beginning. So she spake to Ra, saying:

"Divine father, thou hast not yet spoken thy name of power. If thou shalt reveal it unto me I will have strength to give thee healing."

Hotter than fire burned the venom in the heart of Ra. Like raging flames it consumed his flesh, and he suffered fierce agony. Isis waited, and at length the Great Father spake in majesty and said; "It is my will that Isis be given my secret name, and that it leave my heart and enter hers."

When he had spoken thus, Ra vanished from before the eyes of the gods. The sun boat was empty, and there was thick darkness. Isis waited, and when the secret name of the divine father was about to leave his heart and pass into her own, she spake unto Horus her son and said:

"Now, compel the ruling god, by a mighty spell, to yield up also his eyes, which are the sun and the moon."'

Isis then received in her heart the secret name of Ra, and the mighty enchantress said

"Depart, O venom, from Ra; come forth from his heart and from his flesh; flow out, shining from his mouth. . . . I have worked the spell. . . . Lo! I have overcome the serpent and caused the venom to be spilled upon the ground, because that the secret name of the divine father hath been given unto me. . . . Now let Ra live, for the venom hath perished."

So was the god made whole. The venom departed from his body and there was no longer pain in his heart or any sorrow.

As Ra grew old ruling over men, there were those among his subjects who spake disdainfully regarding him, saying: "Aged, indeed, is King Ra, for now his bones are silvern and his flesh is turned to gold, although his hair is still true lapis lazuli (dark)."

Unto Ra came knowledge of the evil words which were spoken against him, and there was anger in his heart, because that there were rebellious sayings on the lips of men and because they sought also to slay him. He spake unto his divine followers and said:

"Bring before me the god Shu and the goddess

Tefnut, the god Seb and his consort Nut, and the fathers and mothers who were with me at the beginning when I was in Nu. Bring Nu before me also. Let them all come hither in secret, so that men may not behold them, and, fearing, take sudden flight. Let all the gods assemble in my great temple at Heliopolis."

The gods assembled as Ra desired, and they made obeisance before him. They then said: "Speak what thou desirest to say and we will hear."

He addressed the gods, saying: "O Nu, thou the eldest god, from whom I had my being, and ye ancestral gods, hear and know now, that rebellious words are spoken against me by mankind, whom I did create. Lo! they seek even to slay me. It is my desire that ye should instruct me what ye would do in this matter. Consider well among yourselves and guide me with wisdom. I have hesitated to punish mankind until I have heard from Your lips what should now be done regarding them.

"For lo! I desire in my heart to destroy utterly that which I did create. All the world will become a waste of water through a great flood as it was at the beginning, and I alone shall be left remaining, with no one else beside me save Osiris and his son Horus. I shall become a small serpent invisible to the gods. To Osiris will be given power to reign over the dead, and Horus will be exalted on the throne which is set upon the island of fiery flames."

Then spake forth Nu, god of primeval waters, and he said: "Hear me now, O my son, thou who art mightier far than me, although I gave thee life. Steadfast is thy throne; great is the fear of thee among men. Let thine eye go forth against those who are rebels in the kingdom."

Ra said: "Now do men seek escape among the hills; they tremble because of the words they have uttered."

The gods spake together, saying: "Let thine eye go forth against those who are rebels in the kingdom and it shall destroy them utterly. When it cometh down from heaven as Hathor, no human eye can be raised against it."

Ra heard, and, as was his will, his eye went forth as Hathor against mankind among the mountains, and they were speedily slain. The goddess rejoiced in her work and drave over the land, so that for many nights she waded in blood.

Then Ra repented. His fierce anger passed away, and he sought to save the remnant of mankind. He sent messengers, who ran swifter than the storm wind, unto Elephantine, so that they might obtain speedily many plants of virtue. These they brought back, and they were well ground and steeped with barley in vessels filled with the blood of mankind. So was beer made and seven thousand jars were filled with it.

Day dawned and Hathor 2 went upstream slaughtering mankind. Ra surveyed the jars and said: "Now shall I give men protection. It is my will that Hathor may slay them no longer."

Then the god gave command that the jars should be carried to the place where the vengeful goddess rested for the night after that day of slaughter 3 . The jars were emptied out as was his desire, and the land was covered with the flood.

When Hathor awoke her heart was made glad. She stooped down and she saw her beauteous face mirrored in the flood. Then began she to drink eagerly, and she was made drunken so that she went to and fro over the land, nor took any heed of mankind.

Ra spake unto her, saying: "Beautiful goddess, return to me in peace."

Hathor returned, and the divine father said: "Henceforward shall comely handmaidens, thy priestesses, prepare for thee in jars, according to their number, draughts of sweetness, and these shall be given as offerings unto thee at the first festival of every New Year.' 4

So it came that from that day, when the Nile rose in red flood, covering the land of Egypt, offerings of beer were made unto Hathor. Men and women partook of the draughts of sweetness at the festival and were made drunken like the goddess.

Now when Hathor had returned to Ra he spake unto her with weariness, saying:

"A fiery pain torments me, nor can I tell whence it comes. I am still alive, but I am weary of heart and desire no longer to dwell among men. Lo! I have not destroyed them as I have power to do."

The gods who followed Ra said: "Be no longer weary. Power is thine according to thy desire."

Ra answered them, saying: "Weary indeed are my limbs and they fail me. I shall go forth no longer alone, nor shall I wait until I am stricken again with pain. Help shall be given unto me according to my desire."

Then the ruler of the gods called unto Nu, from whom he had being, and Nu bade Shu, the atmosphere god, and Nut, goddess of the heavens, to give aid unto Ra in his distress.

Nut took the form of the Celestial Cow, and Shu lifted Ra upon her back. Then darkness came on. Men issued forth from their hiding places in great fear, and when they beheld Ra departing from them they sorrowed because of the rebellious words which had been spoken against his majesty. Indeed they cried unto Ra, beseeching him to slay those of his enemies who remained. But Ra was borne through the darkness, and men followed him until he appeared again and shed light upon the earth. Then did his faithful subjects arm themselves with weapons, and they sallied forth against the enemies of the sun god and slaughtered them in battle.

Ra beheld that which his followers among men had done, and he was well pleased. He spake unto them saying: "Now is your sin forgiven. Slaughter atones for slaughter. Such is sacrifice and the purport thereof." When Ra had thus accepted in atonement for the sin of men the sacrifice of his enemies who desired to slay him, he spake unto the heavenly goddess Nut, saying:

"Henceforth my dwelling place must be in the heavens. No longer will I reign upon the earth."

So it happened, according to his divine will. The great god went oil his way through the realms which are above, and these he divided and set in order. He spake creating words, and called into existence the field of Aalu, and there he caused to assemble a multitude of beings which are beheld in heaven, even the stars, and these were born of Nut. In millions they came to praise and glorify Ra. Unto Shu, the god of atmosphere, whose consort is Nut, was given the keeping of the multitude of beings that shine in thick darkness. Shu raised his arms, uplifting over his head the Celestial Cow 5 and the millions and millions of stars.

Then Ra spake unto the earth god, who is called Seb, and said:

"Many fearsome reptiles dwell in thee. It is my will now that they may have dread of me as great as is my dread of them. Thou shalt discover why they are moved with enmity against me. When thou hast done that, thou shalt go unto Nu, my father, and bid him to have knowledge of all the reptiles in the deep and upon the dry land. Let be made known unto each one that my rays shall fall upon them. By words of magic alone can they be overcome. I shall reveal the charms by which the children of men call thwart all reptiles, and Osiris, thy son, shall favour the magicians who protect mankind against them."

He spake again and called forth the god Thoth who came into being by his word.

"For thee, O Thoth he said, "I shall make a resplendent abode in the great deep and the underworld which is Duat. Thou shalt record the sins of men, and the names of those who are mine enemies; in Duat thou shalt bind them. Thou shalt be temporary dweller in my place; thou art my deputy. Lo! I now give messengers unto thee."

So came into being by his power the ibis, the crane, and the dog ape, 6 the messengers of Thoth.

Ra spake again, saying: "Thy beauty shall be shed through the darkness; thou shalt join night with day."

So came into being the moon (Ah) of Thoth, and Ra said: "All living creatures shall glorify and praise thee as a wise god."

When all the land is black, the sun bark of Ra passes through the twelve hour-divisions of night in Duat. At eventide, when the god is Tum, he is old and very frail. Five-and-seventy invocations are chanted to give him power to overcome the demons of darkness who are his enemies. He then enters the western gate, through which dead men's souls pass to be judged before Osiris. In front of him goes the jackal god, Anubis, for he is "Opener of the Ways". Ra has a sceptre in one hand: in the other he carries the Ankh, which is the symbol of life.

When the sun bark enters the river nes of the underworld the companions of Ra are with him. Watchman is there, and Striker, and Steersman is at the helm, and in the bark are also those divinities who are given power, by uttering magical incantations, to overcome the demons of evil.

The gloomy darkness of the first hour-division is scattered by the brightness of Ra. Beside the bark gather the pale shades of the newly dead, but none of them can enter it without knowledge of the magical formulae which it is given unto few to possess.

At the end of the first hour-division is a high and strong wall, and a gate is opened by incantations so that the bark of Ra may pass through. So from division to division, all through the perilous night, the sun god proceeds, and the number of demons that must be thwarted by magic and fierce fighting increases as he goes. Apep, the great Night serpent, ever seeks to overcome Ra and devour him.

The fifth hour-division is the domain of dreaded Sokar, the underworld god, with three human heads, a serpent's body, and mighty wings between which appears his hawk form. His abode is in a dark and secret place which is guarded by fierce sphinxes. Nigh to him is the Drowning Pool, watched over by five gods with bodies like to men and animals' heads. Strange and mysterious forms hover nigh, and in the pool are genii in torture, their heads aflame with everlasting fire.

In the seventh hour-division sits Osiris, divine judge of the dead. Fiery serpents, which are many-headed, obey his will. Feet have they to walk upon and hands, and some carry sharp knives with which to cut to pieces the souls of the wicked. Whom Osiris deems to be worthy, he favours; such shall live in the Nether World: whom he finds to be full of sin, he rejects; and these do the serpents fall upon, dragging them away, while they utter loud and piercing cries of grief and agony, to be tortured and devoured; lo! the wicked perish utterly. In this division of peril the darksome Night serpent Apep attacks the sun bark, curling its great body round the compartment of Ra with ferocious intent to devour him. But the allies of the god contend against the serpent; they stab it with knives until it is overcome. Isis utters mighty incantations which cause the sun bark to sail onward unscathed nor stayed.

In the eighth division are serpents which spit forth fire to illumine the darkness, and in the tenth are fierce water reptiles and ravenous fishes. The god Horus burns great beacons in the eleventh hour-division; ruddy flames and flames of gold blaze aloft in beauty: the enemies of Ra are consumed in the fires of Horus.

The sun god is reborn in the twelfth hour-division. He enters the tail of the mighty serpent, which is named "Divine Life", and issues from its mouth in the form of Khepera, which is a beetle. Those who are with the god are reborn also. The last door of all is guarded by Isis, wife of Osiris, and Nepthys, wife of Set, in the form of serpents. They enter the sun bark with Ra.

Now nes, the river of Duat, flows into the primeval ocean in which Nu has his abode. And as Ra was lifted out of the deep at the beginning, so he is lifted by Nu at dawn. He is then received by Nut, goddess of the heavens; he is born of Nut and grows in majesty, ascending to high noon.

The souls of the dead utter loud lamentations when the sun god departs out of the darkness of Duat. 7

Footnotes

1 The secret name was called Ran; it was one of the god's spirits. See Chapter VII.
2 Hence, the reference to "Horus the Ra".
3 The feline goddess Sekhet is also given as the slaughterer. In one of the temple chants we read: "Hathor overcometh the enemy of her sire by this her name of Sekhet".
4 20 July, when the star Sirius (Sothis) appears as the morning star. The Nile is then in full flood.
5 Hathor, the sky goddess, in her cow form, displaces Nut.
6 Here the old lunar deity Thoth is associated with the dawn. The chattering of apes at sunrise gave origin to the idea that they worshipped the rising sun.
7 The myths from which this chapter has been constructed date from the Empire period, and especially the Nineteenth and Twentieth Dynasties. Ra is first a human god (the Pharaoh), then a world god like Ptah in his giant form, and lastly a cosmic deity. The priests were evidently engaged in systematizing the theology of the sun cult. Ra, the sun, is shown to be greater than his father Nu; and a concession is made to the worshippers of Isis in the legend which credits Ra with imparting to her the powers she possessed. Horus is given recognition; he possesses himself of the "eyes" of Ra (the sun and moon). Thoth also, as Ah, has control of the moon. The result of the compromising process was to leave everything vague and even confused, but this greatness of Ra was made manifest.