LEGENDS OF THE GODS



The Egyptian Texts, edited with Translations



by E. A. Wallis Budge



London, 1912



[Editorial note: Throughout the text "####" represents images which

cannot be transcribed.]



PREFACE



The welcome which has been accorded to the volumes of this Series, and

the fact that some of them have passed into second and third editions,

suggest that these little books have been found useful by beginners in

Egyptology and others. Hitherto the object of them has been to supply

information about the Religion, Magic, Language, and History of the

ancient Egyptians, and to provide editions of the original texts from

which such information was derived. There are, however, many branches

of Egyptology which need treatment in a similar manner in this Series,

and it has been suggested in many quarters that the time has now

arrived when the publication of a series of groups of texts

illustrating Egyptian Literature in general might well be begun.

Seeing that nothing is known about the authors of Egyptian works, not

even their names, it is impossible to write a History of Egyptian

Literature in the ordinary sense of the word. The only thing to be

done is to print the actual works in the best and most complete form

possible, with translations, and then to put them in the hands of the

reader and leave them to his judgment.



With this object in view, it has been decided to publish in the Series

several volumes which shall be devoted to the reproduction in

hieroglyphic type of the best and most typical examples of the various

kinds of Egyptian Literature, with English translations, on a much

larger scale than was possible in my "First Steps in Egyptian" or in my

"Egyptian Reading Book." These volumes are intended to serve a double

purpose, i.e., to supply the beginner in Egyptian with new material and

a series of reading books, and to provide the general reader with

translations of Egyptian works in a handy form.



The Egyptian texts, whether the originals be written in hieroglyphic or

hieratic characters, are here printed in hieroglyphic type, and are

arranged with English translations, page for page. They are printed as

they are written in the original documents, i.e., the words are not

divided. The beginner will find the practice of dividing the words for

himself most useful in acquiring facility of reading and understanding

the language. The translations are as literal as can reasonably be

expected, and, as a whole, I believe that they mean what the original





writers intended to say. In the case of passages where the text is

corrupt, and readings are mixed, or where very rare words occur, or

where words are omitted, the renderings given claim to be nothing more

than suggestions as to their meanings. It must be remembered that the

exact meanings of many Egyptian words have still to be ascertained, and

that the ancient Egyptian scribes were as much puzzled as we are by

some of the texts which they copied, and that owing to carelessness,

ignorance, or weariness, or all three, they made blunders which the

modern student is unable to correct. In the Introduction will be found

brief descriptions of the contents of the Egyptian texts, in which

their general bearing and importance are indicated, and references

given to authoritative editions of texts and translations.



E. A. WALLIS BUDGE.

BRITISH MUSEUM,

November 17,1911.



CONTENTS



CHAPTER



I. THE LEGEND OF THE CREATION

II. THE LEGEND OF THE DESTRUCTION OF MANKIND

III. THE LEGEND OF RA AND THE SNAKE-BITE

IV. THE LEGEND OF HORUS OF EDFU AND THE WINGED DISK

V. THE LEGEND OF THE ORIGIN OF HORUS

VI. A LEGEND OF KHENSU NEFER-HETEP AND THE PRINCESS OF BEKHTEN

VII. THE LEGEND OF KHNEMU AND A SEVEN YEARS' FAMINE

VIII. THE LEGEND OF THE DEATH AND RESURRECTION OF HORUS

IX. THE LEGEND OF ISIS AND OSIRIS ACCORDING TO CLASSICAL WRITERS



LIST OF PLATES AND ILLUSTRATIONS ON OR FOLLOWING PAGE:



The History of Creation



I. Horus holding the Hippopotamus-fiend with chain and spear

II. Horus spearing the Hippopotamus-fiend

III. Horus spearing the Hippopotamus-fiend

IV. Horus and Isis capturing the Hippopotamus fiend

V. Horus on the back of the Hippopotamus-fiend

VI. The slaughter of the Hippopotamus-fiend

VII. Horus of Behutet and Ra-Harmakhis in a shrine

VIII. Horus of Behutet and Ra-Harmakhis in a shrine

IX. Ashthertet in her chariot

X. Horus holding captive foes and spearing Typhonic animals

XI. Horus spearing human foes

XII. Horus spearing the crocodile

XIII. Horus in the form of a lion

XIV. The Procreation of Horus, son of Isis.

XV. The Resurrection of Osiris.

XVI. The Bekhten Stele

XVII. The Metternich Stele--Obverse

XVIII. The Metternich Stele--Reverse

INTRODUCTION



I.

THE LEGEND OF THE GOD NEB-ER-TCHER, AND THE HISTORY OF CREATION.





The text of the remarkable Legend of the Creation which forms the first

section of this volume is preserved in a well-written papyrus in the

British Museum, where it bears the number 10,188. This papyrus was

acquired by the late Mr. A. H. Rhind in 1861 or 1862, when he was

excavating some tombs on the west bank of the Nile at Thebes. He did

not himself find it in a tomb, but he received it from the British

Consul at Luxor, Mustafa Agha, during an interchange of gifts when Mr.

Rhind was leaving the country. Mustafa Agha obtained the papyrus from

the famous hiding-place of the Royal Mummies at Der-al-Bahari, with the

situation of which he was well acquainted for many years before it

became known to the Egyptian Service of Antiquities. When Mr. Rhind

came to England, the results of his excavations were examined by Dr.

Birch, who, recognising the great value of the papyrus, arranged to

publish it in a companion volume to Facsimiles of Two Papyri, but the

death of Mr. Rhind in 1865 caused the project to fall through. Mr.

Rhind's collection passed into the hands of Mr. David Bremner, and the

papyrus, together with many other antiquities, was purchased by the

Trustees of the British Museum. In 1880 Dr. Birch suggested the

publication of the papyrus to Dr. Pleyte, the Director of the Egyptian

Museum at Leyden. This savant transcribed and translated some passages

from the Festival Songs of Isis and Nephthys, which is the first text

in it, and these he published in Recueil de Travaux, Paris, tom. iii.,

pp. 57-64. In 1886 by Dr. Birch's kindness I was allowed to work at

the papyrus, and I published transcripts of some important passages and

the account of the Creation in the Proceedings of the Society of

Biblical Archaeology, 1886-7, pp. 11-26. The Legend of the Creation

was considered by Dr. H. Brugsch to be of considerable value for the

study of the Egyptian Religion, and encouraged by him[FN#1] I made a

full transcript of the papyrus, which was published in Archaeologia,

(vol. lii., London, 1891), with transliterations and translations. In

1910 I edited for the Trustees of the British Museum the complete

hieratic text with a revised translation.[FN#2]



[FN#1] Ein in moglichst wortgetreuer Uebersetzung vorglegter Papyrus-

text soll den Schlussstein meines Werkes bilden. Er wird den Beweis

fur die Richtigkeit meiner eigenen Untersuchungen vollenden, indem er

das wichtigste Zeugniss altagyptischen Ursprungs den zahlreichen, von

mir angezogenen Stellen aus den Inschriften hinzufugt. Trotz mancher

Schwierigkeit im Einzelnen ist der Gesammtinhalt des Textes, den zuerst

ein englischer Gelehrter der Wissenschaft zuganglich gemacht hat, such

nicht im geringsten misszuverstehen (Brugsch, Religion, p. 740). He

gives a German translation of the Creation Legend on pp. 740, 741, and

a transliteration on p. 756.



[FN#2] Egyptian Hieratic Papyri in the British Museum, London, 1910,

folio.



The papyrus is about 16 ft. 8 in. in length, and is 9 1/4 in. in width.

It contains 21 columns of hieratic text which are written in short

lines and are poetical in character, and 12 columns or pages of text

written in long lines; the total number of lines is between 930 and



940. The text is written in a small, very black, but neat hand, and



may be assigned to a time between the XXVIth Dynasty and the Ptolemaic

Period. The titles, catch-words, rubrics, names of Apep and his

fiends, and a few other words, are written in red ink. There are two

colophons; in the one we have a date, namely, the "first day of the

fourth month of the twelfth year of Pharaoh Alexander, the son of

Alexander," i.e., B.C. 311, and in the other the name of the priest who

either had the papyrus written, or appropriated it, namely, Nes-Menu,

or Nes-Amsu.



The Legend of the Creation is found in the third work which is given in

the papyrus, and which is called the "Book of overthrowing Apep, the

Enemy of Ra, the Enemy of Un-Nefer" (i.e., Osiris). This work

contained a series of spells which were recited during the performance

of certain prescribed ceremonies, with the object of preventing storms,

and dispersing rain-clouds, and removing any obstacle, animate or

inanimate, which could prevent the rising of the sun in the morning, or

obscure his light during the day. The Leader-in Chief of the hosts of

darkness was a fiend called Apep who appeared in the sky in the form of

a monster serpent, and, marshalling all the fiends of the Tuat,

attempted to keep the Sun-god imprisoned in the kingdom of darkness.

Right in the midst of the spells which were directed against Apep we

find inserted the legend of the Creation, which occurs in no other

known Egyptian document (Col. XXVI., l. 21, to Col. XXVII., l. 6).

Curiously enough a longer version of the legend is given a little

farther on (Col. XXVIII., l. 20, to Col. XXIX., l. 6). Whether the

scribe had two copies to work from, and simply inserted both, or

whether he copied the short version and added to it as he went along,

cannot be said. The legend is entitled: Book of knowing the evolutions

of Ra [and of] overthrowing Apep.



This curious "Book" describes the origin not only of heaven, and earth,

and all therein, but also of God Himself. In it the name of Apep is

not even mentioned, and it is impossible to explain its appearance in

the Apep Ritual unless we assume that the whole "Book" was regarded as

a spell of the most potent character, the mere recital of which was

fraught with deadly effect for Apep and his friends.



The story of the Creation is supposed to be told by the god Neb-ertcher. This name means the "Lord to the uttermost limit," and the

character of the god suggests that the word "limit" refers to time and

space, and that he was, in fact, the Everlasting God of the Universe.

This god's name occurs in Coptic texts, and then he appears as one who

possesses all the attributes which are associated by modern nations

with God Almighty. Where and how Neb-er-tcher existed is not said, but

it seems as if he was believed to have been an almighty and invisible

power which filled all space. It seems also that a desire arose in him

to create the world, and in order to do this he took upon himself the

form of the god Khepera, who from first to last was regarded as the

Creator, par excellence, among all the gods known to the Egyptians.

When this transformation of Neb-er-tcher into Khepera took place the

heavens and the earth had not been created, but there seems to have

existed a vast mass of water, or world-ocean, called Nu, and it must

have been in this that the transformation took place. In this

celestial ocean were the germs of all the living things which

afterwards took form in heaven and on earth, but they existed in a

state of inertness and helplessness. Out of this ocean Khepera raised

himself, and so passed from a state of passiveness and inertness into





one of activity. When Khepera raised himself out of the ocean Nu, he

found himself in vast empty space, wherein was nothing on which he

could stand. The second version of the legend says that Khepera gave

being to himself by uttering his own name, and the first version states

that he made use of words in providing himself with a place on which to

stand. In other words, when Khepera was still a portion of the being

of Neb-er-tcher, he spake the word "Khepera," and Khepera came into

being. Similarly, when he needed a place whereon to stand, he uttered

the name of the thing, or place, on which he wanted to stand, and that

thing, or place, came into being. This spell he seems to have

addressed to his heart, or as we should say, will, so that Khepera

willed this standing-place to appear, and it did so forthwith. The

first version only mentions a heart, but the second also speaks of a

heart-soul as assisting Khepera in his first creative acts; and we may

assume that he thought out in his heart what manner of thing be wished

to create, and then by uttering its name caused his thought to take

concrete form. This process of thinking out the existence of things is

expressed in Egyptian by words which mean "laying the foundation in the

heart."





In arranging his thoughts and their visible forms Khepera was assisted

by the goddess Maat, who is usually regarded as the goddess of law,

order, and truth, and in late times was held to be the female

counterpart of Thoth, "the heart of the god Ra." In this legend,

however, she seems to play the part of Wisdom, as described in the Book

of Proverbs,[FN#3] for it was by Maat that he "laid the foundation."





[FN#3] "The Lord possessed me in the beginning of his way, before his

works of old. I was set up from everlasting, from the beginning, or

ever the earth was. When there were no depths I was brought forth . .

. . . . . Before the mountains were settled, before the hills was I

brought forth: while as yet he had not made the earth, nor the fields,

nor the highest part of the dust of the world. When he prepared the

heavens I was there: when he set a compass upon the face of the depth:

when he established the clouds above: when he strengthened the

fountains of the deep: when he gave to the sea his decree, . . . . . .

when he appointed the foundations of the earth: then I was by him, as

one brought up with him. . . . . . ." Proverbs, viii. 22 ff.}





Having described the coming into being of Khepera and the place on

which he stood, the legend goes on to tell of the means by which the

first Egyptian triad, or trinity, came into existence. Khepera had, in

some form, union with his own shadow, and so begot offspring, who

proceeded from his body under the forms of the gods Shu and Tefnut.

According to a tradition preserved in the Pyramid Texts[FN#4] this

event took place at On (Heliopolis), and the old form of the legend

ascribes the production of Shu and Tefnut to an act of masturbation.

Originally these gods were the personifications of air and dryness, and

liquids respectively; thus with their creation the materials for the

construction of the atmosphere and sky came into being. Shu and Tefnut

were united, and their offspring were Keb, the Earth-god, and Nut, the

Sky-goddess. We have now five gods in existence; Khepera, the creative

principle, Shu, the atmosphere, Tefnut, the waters above the heavens,







Nut, the Sky-goddess, and Keb, the Earth-god. Presumably about this

time the sun first rose out of the watery abyss of Nu, and shone upon

the world and produced day. In early times the sun, or his light, was

regarded as a form of Shu. The gods Keb and Nut were united in an

embrace, and the effect of the coming of light was to separate them. As

long as the sun shone, i.e., as long as it was day, Nut, the Sky-

goddess, remained in her place above the earth, being supported by Shu;

but as soon as the sun set she left the sky and gradually descended

until she rested on the body of the Earth-god, Keb.



[FN#4] Pepi I., l. 466.



The embraces of Keb caused Nut to bring forth five gods at a birth,

namely, Osiris, Horus, Set, Isis, and Nephthys. Osiris and Isis

married before their birth, and Isis brought forth a son called Horus;

Set and Nephthys also married before their birth, and Nephthys brought

forth a son named Anpu (Anubis), though he is not mentioned in the

legend. Of these gods Osiris is singled out for special mention in the

legend, in which Khepera, speaking as Neb-er-tcher, says that his name

is Ausares, who is the essence of the primeval matter of which he

himself is formed. Thus Osiris was of the same substance as the Great

God who created the world according to the Egyptians, and was a

reincarnation of his great-grandfather. This portion of the legend

helps to explain the views held about Osiris as the great ancestral

spirit, who when on earth was a benefactor of mankind, and who when in

heaven was the saviour of souls.



The legend speaks of the sun as the Eye of Khepera, or Neb-er-tcher,

and refers to some calamity which befell it and extinguished its light.

This calamity may have been simply the coming of night, or eclipses, or

storms; but in any case the god made a second Eye, i.e., the Moon, to

which he gave some of the splendour of the other Eye, i.e., the Sun,

and he gave it a place in his Face, and henceforth it ruled throughout

the earth, and had special powers in respect of the production of

trees, plants, vegetables, herbs, etc. Thus from the earliest times

the moon was associated with the fertility of the earth, especially in

connection with the production of abundant crops and successful

harvests.



According to the legend, men and women sprang not from the earth, but

directly from the body of the god Khepera, or Neb-er-tcher, who placed

his members together and then wept tears upon them, and men and women,

came into being from the tears which had fallen from his eyes. No

special mention is made of the creation of beasts in the legend, but

the god says that he created creeping things of all kinds, and among

these are probably included the larger quadrupeds. The men and women,

and all the other living creatures which were made at that time,

reproduced their species, each in his own way, and so the earth became

filled with their descendants which we see at the present time.



Such is the Legend of Creation as it is found in the Papyrus of Nes-

Menu. The text of both versions is full of difficult passages, and





some readings are corrupt; unfortunately variant versions by which they

might be corrected are lacking. The general meaning of the legend in

both versions is quite clear, and it throws considerable light on the

Egyptian religion. The Egyptians believed in the existence of God, the

Creator and Maintainer of all things, but they thought that the

concerns of this world were committed by Him to the superintendence of

a series of subordinate spirits or beings called "gods," over whom they

believed magical spells and ceremonies to have the greatest influence.

The Deity was a Being so remote, and of such an exalted nature, that it

was idle to expect Him to interfere in the affairs of mortals, or to

change any decree or command which He had once uttered. The spirits or

"gods," on the other hand, possessing natures not far removed from

those of men, were thought to be amenable to supplications and

flattery, and to wheedling and cajolery, especially when accompanied by

gifts. It is of great interest to find a legend in which the power of

God as the Creator of the world and the sun and moon is so clearly set

forth, embedded in a book of magical spells devoted to the destruction

of the mythological monster who existed solely to prevent the sun from

rising and shining.



II.

THE LEGEND OF THE DESTRUCTION OF MANKIND.



The text containing the Legend of the Destruction of Mankind is written

in hieroglyphs, and is found on the four walls of a small chamber which

is entered from the "hall of columns" in the tomb of Seti I., which is

situated on the west bank of the Nile at Thebes. On the wall facing

the door of this chamber is painted in red the figure of the large "Cow

of Heaven." The lower part of her belly is decorated with a series of

thirteen stars, and immediately beneath it are the two Boats of Ra,

called Semketet and Mantchet, or Sektet and Matet. Each of her four

legs is held in position by two gods, and the god Shu, with

outstretched uplifted arms, supports her body. The Cow was published

by Champollion,[FN#5] without the text. This most important

mythological text was first published and translated by Professor E.

Naville in 1874.[FN#6] It was republished by Bergmann[FN#7] and

Brugsch,[FN#8] who gave a transcription of the text, with a German

translation. Other German versions by Lauth,[FN#9] Brugsch,[FN#10] and

Wiedemann[FN#11] have appeared, and a part of the text was translated

into French by Lefebure.[FN#12] The latest edition of the text was

published by Lefebure,[FN#13] and text of a second copy, very much

mutilated, was published by Professor Naville, with a French

translation in 1885.[FN#14] The text printed in this volume is that of



M. Lefebure.



[FN#5] Monuments, tom. iii., p. 245.



[FN#6] Trans. Soc. Bibl. Arch., vol. iv., p. 1 ff.



[FN#7] Hieroglyphische Inschriften, Bl. 85 fl.



[FN#8] Die neue Weltordnung nach Vernichtung des sundigen

Menschengeschlechtes, Berlin, 1881.



[FN#9] Aus Aegyptens Vorzeit, p. 71.



[FN#10] Religion der alten Aegypter, p. 436.



[FN#11] Die Religion, p. 32.



[FN#12] A. Z., 1883, p. 32.



[FN#13] Tombeau de Seti I., Part IV., plates 15-18.



[FN#14] Trans. Soc. Bibl. Arch., vol. viii., p. 412 ft.



The legend takes us back to the time when the gods of Egypt went about

in the country, and mingled with men and were thoroughly acquainted

with their desires and needs. The king who reigned over Egypt was Ra,

the Sun-god, who was not, however, the first of the Dynasty of Gods who

ruled the land. His predecessor on the throne was Hephaistos, who,

according to Manetho, reigned 9000 years, whilst Ra reigned only 992

years; Panodorus makes his reign to have lasted less than 100 years.

Be this as it may, it seems that the "self-created and self-begotten"

god Ra had been ruling over mankind for a very long time, for his

subjects were murmuring against him, and they were complaining that he

was old, that his bones were like silver, his body like gold, and his

hair like lapis-lazuli. When Ra heard these murmurings he ordered his

bodyguard to summon all the gods who had been with him in the primeval

World-ocean, and to bid them privately to assemble in the Great House,

which can be no other than the famous temple of Heliopolis. This

statement is interesting, for it proves that the legend is of

Heliopolitan origin, like the cult of Ra itself, and that it does not

belong, at least in so far as it applies to Ra, to the Predynastic

Period.



When Ra entered the Great Temple, the gods made obeisance to him, and

took up their positions on each side of him, and informed him that they

awaited his words. Addressing Nu, the personification of the World-

ocean, Ra bade them to take notice of the fact that the men and women

whom his Eye had created were murmuring against him. He then asked

them to consider the matter and to devise a plan of action for him, for

he was unwilling to slay the rebels without hearing what his gods had

to say. In reply the gods advised Ra to send forth his Eye to destroy

the blasphemers, for there was no eye on earth that could resist it,

especially when it took the form of the goddess Hathor. Ra accepted

their advice and sent forth his Eye in the form of Hathor to destroy

them, and, though the rebels had fled to the mountains in fear, the Eye

pursued them and overtook them and destroyed them. Hathor rejoiced in

her work of destruction, and on her return was praised by Ra, for what





she had done. The slaughter of men began at Suten-henen

(Herakleopolis), and during the night Hathor waded about in the blood

of men. Ra asserted his intention of being master of the rebels, and

this is probably referred to in the Book of the Dead, Chapter XVII., in

which it is said that Ra rose as king for the first time in Sutenhenen. Osiris also was crowned at Suten-henen, and in this city lived

the great Bennu bird, or Phoenix, and the "Crusher of Bones" mentioned

in the Negative Confession.



The legend now goes on to describe an act of Ra, the significance of

which it is difficult to explain. The god ordered messengers to be

brought to him, and when they arrived, he commanded them to run like

the wind to Abu, or the city of Elephantine, and to bring him large

quantities of the fruit called tataat. What kind of fruit this was is

not clear, but Brugsch thought they were "mandrakes," the so-called

"love-apples," and this translation of tataat may be used

provisionally. The mandrakes were given to Sekti, a goddess of

Heliopolis, to crush and grind up, and when this was done they were

mixed with human blood, and put in a large brewing of beer which the

women slaves had made from wheat. In all they made 7,000 vessels of

beer. When Ra saw the beer he approved of it, and ordered it to be

carried up the river to where the goddess Hathor was still, it seems,

engaged in slaughtering men. During the night he caused this beer to

be poured out into the meadows of the Four Heavens, and when Hathor

came she saw the beer with human blood and mandrakes in it, and drank

of it and became drunk, and paid no further attention to men and women.

In welcoming the goddess, Ra, called her "Amit," i.e., "beautiful one,"

and from this time onward "beautiful women were found in the city of

Amit," which was situated in the Western Delta, near Lake

Mareotis.[FN#15] Ra also ordered that in future at every one of his

festivals vessels of "sleep-producing beer" should be made, and that

their number should be the same as the number of the handmaidens of Ra.

Those who took part in these festivals of Hathor and Ra drank beer in

very large quantities, and under the influence of the "beautiful

women," i.e., the priestesses, who were supposed to resemble Hathor in

their physical attractions, the festal celebrations degenerated into

drunken and licentious orgies.



[FN#15] It was also called the "City of Apis," (Brugsch, Dict. Geog.,



p. 491), and is the Apis city of classical writers. It is, perhaps,

represented by the modern Kom al-Hisn.

Soon after this Ra complained that he was smitten with pain, and that

he was weary of the, children of men. He thought them a worthless

remnant, and wished that more of them had been slain. The gods about

him begged him to endure, and reminded him that his power was in

proportion to his will. Ra was, however, unconsoled, and he complained

that his limbs were weak for the first time in his life. Thereupon the

god Nu told Shu to help Ra, and he ordered Nut to take the great god Ra

on her back. Nut changed herself into a cow, and with the help of Shu

Ra got on her back. As soon as men saw that Ra was on the back of the

Cow of Heaven, and was about to leave them, they became filled with

fear and repentance, and cried out to Ra to remain with them and to





slay all those who had blasphemed against him. But the Cow moved on

her way, and carried Ra to Het-Ahet, a town of the nome of Mareotis,

where in later days the right leg of Osiris was said to be preserved.

Meanwhile darkness covered the land. When day broke the men who had

repented of their blasphemies appeared with their bows, and slew the

enemies of Ra. At this result Ra was pleased, and he forgave those who

had repented because of their righteous slaughter of his enemies. From

this time onwards human sacrifices were offered up at the festivals of

Ra celebrated in this place, and at Heliopolis and in other parts of

Egypt.



After these things Ra declared to Nut that he intended to leave this

world, and to ascend into heaven, and that all those who would see his

face must follow him thither. Then he went up into heaven and prepared

a place to which all might come. Then he said, "Hetep sekhet aa,"

i.e., "Let a great field be produced," and straightway "Sekhet-hetep,"

or the "Field of peace," came into being. He next said, "Let there be

reeds (aaru) in it," and straightway "Sekhet Aaru," or the "Field of

Reeds," came into being. Sekhet-hetep was the Elysian Fields of the

Egyptians, and the Field of Reeds was a well-known section of it.

Another command of the god Ra resulted in the creation of the stars,

which the legend compares to flowers. Then the goddess Nut trembled in

all her body, and Ra, fearing that she might fall, caused to come into

being the Four Pillars on which the heavens are supported. Turning to

Shu, Ra entreated him to protect these supports, and to place himself

under Nut, and to hold her up in position with his hands. Thus Shu

became the new Sun-god in the place of Ra, and the heavens in which Ra

lived were supported and placed beyond the risk of falling, and mankind

would live and rejoice in the light of the new sun.



At this place in the legend a text is inserted called the "Chapter of

the Cow." It describes how the Cow of Heaven and the two Boats of the

Sun shall be painted, and gives the positions of the gods who stand by

the legs of the Cow, and a number of short magical names, or formulae,

which are inexplicable. The general meaning of the picture of the Cow

is quite clear. The Cow represents the sky in which the Boats of Ra,

sail, and her four legs are the four cardinal points which cannot be

changed. The region above her back is the heaven in which Ra reigns

over the beings who pass thereto from this earth when they die, and

here was situated the home of the gods and the celestial spirits who

govern this world.



When Ra had made a heaven for himself, and had arranged for a

continuance of life on the earth, and the welfare of human beings, he

remembered that at one time when reigning on earth he had been bitten

by a serpent, and had nearly lost his life through the bite. Fearing

that the same calamity might befall his successor, he determined to

take steps to destroy the power of all noxious reptiles that dwelt on

the earth. With this object in view he told Thoth to summon Keb, the

Earth-god, to his presence, and this god having arrived, Ra told him

that war must be made against the serpents that dwelt in his dominions.

He further commanded him to go to the god Nu, and to tell him to set a

watch over all the reptiles that were in the earth and in water, and to

draw up a writing for every place in which serpents are known to be,

containing strict orders that they are to bite, no one. Though these

serpents knew that Ra was retiring from the earth, they were never to

forget that his rays would fall upon them. In his place their father





Keb was to keep watch over them, and he was their father for ever.



As a further protection against them Ra promised to impart to magicians

and snake-charmers the particular word of power, hekau, with which he

guarded himself against the attacks of serpents, and also to transmit

it to his son Osiris. Thus those who are ready to listen to the

formulae of the snake-charmers shall always be immune from the bites of

serpents, and their children also. From this we may gather that the

profession of the snake-charmer is very ancient, and that this class of

magicians were supposed to owe the foundation of their craft to a

decree of Ra himself.



Ra next sent for the god Thoth, and when he came into the presence of

Ra, he invited him to go with him to a distance, to a place called

"Tuat," i.e., hell, or the Other World, in which region he had

determined to make his light to shine. When they arrived there he told

Thoth, the Scribe of Truth, to write down on his tablets the names of

all who were therein, and to punish those among them who had sinned

against him, and he deputed to Thoth the power to deal absolutely as he

pleased with all the beings in the Tuat. Ra loathed the wicked, and

wished them to be kept at a distance from him. Thoth was to be his

vicar, to fill his place, and "Place of Ra," was to be his name. He

gave him power to send out a messenger (hab), so the Ibis (habi) came

into being. All that Thoth would do would be good (khen), therefore

the Tekni bird of Thoth came into being. He gave Thoth power to

embrace (anh) the heavens, therefore the Moon-god (Aah) came into

being. He gave Thoth power to turn back (anan) the Northern peoples,

therefore the dog-headed ape of Thoth came into being. Finally Ra told

Thoth that he would take his place in the sight of all those who were

wont to worship Ra, and that all should praise him as God. Thus the

abdication of Ra was complete.



In the fragmentary texts which follow we are told how a man may benefit

by the recital of this legend. He must proclaim that the soul which

animated Ra was the soul of the Aged One, and that of Shu, Khnemu (?),

Heh, &c., and then he must proclaim that he is Ra himself, and his word

of power Heka. If he recites the Chapter correctly he shall have life

in the Other World, and he will be held in greater fear there than

here. A rubric adds that he must be dressed in new linen garments, and

be well washed with Nile water; he must wear white sandals, and his

body must be anointed with holy oil. He must burn incense in a censer,

and a figure of Maat (Truth) must be painted on his tongue with green

paint. These regulations applied to the laity as well as to the

clergy.



III.

THE LEGEND OF RA AND ISIS.



The original text of this very interesting legend is written in the







hieratic character on a papyrus preserved at Turin, and was published

by Pleyte and Rossi in their Corpus of Turin Papyri.[FN#16] French and

German translations of it were published by Lefebure,[FN#17] and

Wiedemann[FN#18] respectively, and summaries of its contents were given

by Erman[FN#19] and Maspero.[FN#20] A transcript of the hieratic text

into hieroglyphics, with transliteration and translation, was published

by me in 1895.[FN#21]



[FN#16] Papyrus de Turin, pll. 31, 77, 131-138.



[FN#17] A. Z., 1883, p. 27 ff.



[FN#18] Die Religion, p. 29.



[FN#19] Aegypten, p. 359 ff.



[FN#20] Les Origines, V. 162-4.



[FN#21] First Steps in Egyptian, p. 241 ff.



It has already been seen that the god Ra, when retiring from the

government of this world, took steps through Thoth to supply mankind

with words of power and spells with which to protect themselves against

the bites of serpents and other noxious reptiles. The legend of the

Destruction of Mankind affords no explanation of this remarkable fact,

but when we read the following legend of Ra and Isis we understand why

Ra, though king of the gods, was afraid of the reptiles which lived in

the kingdom of Keb. The legend, or "Chapter of the Divine God," begins

by enumerating the mighty attributes of Ra as the creator of the

universe, and describes the god of "many names" as unknowable, even by

the gods. At this time Isis lived in the form of a woman who possessed

the knowledge of spells and incantations, that is to say, she was

regarded much in the same way as modern African peoples regard their

"medicine-women," or "witch-women." She had used her spells on men,

and was tired of exercising her powers on them, and she craved the

opportunity of making herself mistress of gods and spirits as well as

of men. She meditated how she could make herself mistress both of

heaven and earth, and finally she decided that she could only obtain

the power she wanted if she possessed the knowledge of the secret name

of Ra, in which his very existence was bound up. Ra guarded this name

most jealously, for he knew that if he revealed it to any being he

would henceforth be at that being's mercy. Isis saw that it was

impossible to make Ra declare his name to her by ordinary methods, and

she therefore thought out the following plan. It was well known in

Egypt and the Sudan at a very early period that if a magician obtained

some portion of a person's body, e.g., a hair, a paring of a nail, a

fragment of skin, or a portion of some efflux from the body, spells

could be used upon them which would have the effect of causing grievous

harm to that person. Isis noted that Ra had become old and feeble, and

that as he went about he dribbled at the mouth, and that his saliva

fell upon the ground. Watching her opportunity she caught some of the

saliva of the and mixing it with dust, she moulded it into the form of





a large serpent, with poison-fangs, and having uttered her spells over

it, she left the serpent lying on the path, by which Ra travelled day

by day as he went about inspecting Egypt, so that it might strike at

him as he passed along. We may note in passing that the Banyoro in the

Sudan employ serpents in killing buffaloes at the present day. They

catch a puff-adder in a noose, and then nail it alive by the tip of its

tail to the round in the middle of a buffalo track, so that when an

animal passes the reptile may strike at it. Presently a buffalo comes

along, does what it is expected to do, and then the puff-adder strikes

at it, injects its poison, and the animal dies soon after. As many as

ten buffaloes have been killed in a day by one puff-adder. The body of

the first buffalo is not eaten, for it is regarded as poisoned meat,

but all the others are used as food.[FN#22]



[FN#22] Johnston, Uganda, vol. ii., p. 584. The authority for this

statement is Mr. George Wilson, formerly Collector in Unyoro.



Soon after Isis had placed the serpent on the Path, Ra passed by, and

the reptile bit him, thus injecting poison into his body. Its effect

was terrible, and Ra cried out in agony. His jaws chattered, his lips

trembled, and he became speechless for a time; never before had be

suffered such pain. The gods hearing his cry rushed to him, and when

he could speak he told them that he had been bitten by a deadly

serpent. In spite of all the words of power which were known to him,

and his secret name which had been hidden in his body at his birth, a

serpent had bitten him, and he was being consumed with a fiery pain.

He then commanded that all the gods who had any knowledge of magical

spells should come to him, and when they came, Isis, the great lady of

spells, the destroyer of diseases, and the revivifier of the dead, came

with them. Turning to Ra she said, "What hath happened, O divine

Father?" and in answer the god told her that a serpent had bitten him,

that he was hotter than fire and colder than water, that his limbs

quaked, and that he was losing the power of sight. Then Isis said to

him with guile, "Divine Father, tell me thy name, for he who uttereth

his own name shall live." Thereupon Ra proceeded to enumerate the

various things that he had done, and to describe his creative acts, and

ended his speech to Isis by saying, that he was Khepera in the morning,

Ra at noon, and Temu in the evening. Apparently he thought that the

naming of these three great names would satisfy Isis, and that she

would immediately pronounce a word of power and stop the pain in his

body, which, during his speech, had become more acute. Isis, however,

was not deceived, and she knew well that Ra had not declared to her his

hidden name; this she told him, and she begged him once again to tell

her his name. For a time the god refused to utter the name, but as the

pain in his body became more violent, and the poison passed through his

veins like fire, he said, "Isis shall search in me, and my name shall

pass from my body into hers." At that moment Ra removed himself from

the sight of the gods in his Boat, and the Throne in the Boat of

Millions of Years had no occupant. The great name of Ra was, it seems,

hidden in his heart, and Isis, having some doubt as to whether Ra would

keep his word or not, agreed with Horus that Ra must be made to take an

oath to part with his two Eyes, that is, the Sun and the Moon. At

length Ra allowed his heart to be taken from his body, and his great





and secret name, whereby he lived, passed into the possession of Isis.

Ra thus became to all intents and purposes a dead god. Then Isis,

strong in the power of her spells, said: "Flow, poison, come out of Ra.

Eye of Horus, come out of Ra, and shine outside his mouth. It is I,

Isis, who work, and I have made the poison to fall on the ground.

Verily the name of the great god is taken from him, Ra shall live and

the poison shall die; if the poison live Ra shall die."



This was the infallible spell which was to be used in cases of

poisoning, for it rendered the bite or sting of every venomous reptile

harmless. It drove the poison out of Ra, and since it was composed by

Isis after she obtained the knowledge of his secret name it was

irresistible. If the words were written on papyrus or linen over a

figure of Temu or Heru-hekenu, or Isis, or Horus, they became a mighty

charm. If the papyrus or linen were steeped in water and the water

drunk, the words were equally efficacious as a charm against snakebites. To this day water in which the written words of a text from the

Kur'an have been dissolved, or water drunk from a bowl on the inside of

which religious texts have been written, is still regarded as a never-

failing charm in Egypt and the Sudan. Thus we see that the modern

custom of drinking magical water was derived from the ancient

Egyptians, who believed that it conveyed into their bodies the actual

power of their gods.



IV.

THE LEGEND OF HERU-BEHUTET AND THE WINGED DISK.



The text of this legend is cut in hieroglyphics on the walls of the

temple of Edfu in Upper Egypt, and certain portions of it are

illustrated by large bas-reliefs. Both text and reliefs were published

by Professor Naville in his volume entitled Mythe d'Horus, fol., plates

12-19, Geneva, 1870. A German translation by Brugsch appeared in the

Ahandlungen der Gottinger Akademie, Band xiv., pp. 173-236, and another

by Wiedemann in his Die Religion, p. 38 ff. (see the English

translation p. 69 ff.). The legend, in the form in which it is here

given, dates from the Ptolemaic Period, but the matter which it

contains is far older, and it is probable that the facts recorded in it

are fragments of actual history, which the Egyptians of the late period

tried to piece together in chronological order. We shall see as we

read that the writer of the legend as we have it was not well

acquainted with Egyptian history, and that in his account of the

conquest of Egypt he has confounded one god with another, and mixed up

historical facts with mythological legends to such a degree that his

meaning is frequently uncertain. The great fact which he wished to

describe is the conquest of Egypt by an early king, who, having subdued

the peoples in the South, advanced northwards, and made all the people





whom he conquered submit to his yoke. Now the King of Egypt was always

called Horus, and the priests of Edfu wishing to magnify their local

god, Horus of Behutet, or Horus of Edfu, attributed to him the

conquests of this human, and probably predynastic, king. We must

remember that the legend assumes that Ra, was still reigning on earth,

though he was old and feeble, and had probably deputed his power to his

successor, whom the legend regards as his son.





PLATE I.

Horus holding the Hippopotamus-fiend with chain and spear. Behind

stand Isis and Heru Khenti-Khatti.





PLATE II.

Horus driving his spear into the Hippopotamus-fiend; behind him stands

one of his "Blacksmiths".





PLATE III.

Horus driving his spear into the belly of the Hippopotamus-fiend as he

lies on his back; behind stands on of his "Blacksmiths".





PLATE IV.

Horus and Isis capturing the Hippopotamus-fiend.





In the 363rd year of his reign Ra-Harmakhis[FN#23] was in Nubia with

his army with the intention of destroying those who had conspired

against him; because of their conspiracy (auu) Nubia is called "Uaua"

to this day. From Nubia Ra-Harmakhis sailed down the river to Edfu,

where Heru-Behutet entered his boat, and told him that his foes were

conspiring against him. Ra-Harmakhis in answer addressed Heru-Behutet

as his son, and commanded him to set out without delay and slay the

wicked rebels. Then Heru-Behutet took the form of a great winged Disk,

and at once flew up into the sky, where he took the place of Ra, the

old Sun-god. Looking down from the height of heaven he was able to

discover the whereabouts of the rebels, and he pursued them in the form

of a winged disk. Then he attacked them with such violence that they

became dazed, and could neither see where they were going, nor hear,

the result of this being that they slew each other, and in a very short

time they were all dead. Thoth, seeing this, told Ra that because

Horus had appeared as a great winged disk he must be called "Heru-

Behutet," and by this name Horus was known ever after at Edfu. Ra

embraced Horus, and referred with pleasure to the blood which he had

shed, and Horus invited his father to come and look upon the slain. Ra

set out with the goddess Ashthertet (`Ashtoreth) to do this, and they

saw the enemies lying fettered on the ground. The legend here

introduces a number of curious derivations of the names of Edfu, &c.,

which are valueless, and which remind us of the derivations of place-

names propounded by ancient Semitic scribes.





[FN#23] i.e., Ra on the horizon.







PLATE V.

Horus standing on the back of the Hippopotamus-fiend, and spearing him

in the presence of Isis.





PLATE VI.

The "Butcher-priest" slicing open the Hippopotamus-fiend.





In gladness of heart Ra proposed a sail on the Nile, but as soon as his

enemies heard that he was coming, they changed themselves into

crocodiles and hippopotami, so that they might be able to wreck his

boat and devour him. As the boat of the god approached them they

opened their jaws to crush it, but Horus and his followers came quickly

on the scene, and defeated their purpose. The followers of Horus here

mentioned are called in the text "Mesniu," i.e., "blacksmiths," or

"workers in metal," and they represent the primitive conquerors of the

Egyptians, who were armed with metal weapons, and so were able to

overcome with tolerable ease the indigenous Egyptians, whose weapons

were made of flint and wood. Horus and his "blacksmiths" were provided

with iron lances and chains, and, baying cast the chains over the

monsters in the river, they drove their lances into their snouts, and

slew 651 of them. Because Horus gained his victory by means of metal

weapons, Ra decreed that a metal statue of Horus should be placed at

Edfu, and remain there for ever, and a name was given to the town to

commemorate the great battle that had taken place there. Ra applauded

Horus for the mighty deeds which be had been able to perform by means

of the spells contained in the "Book of Slaying the Hippopotamus."

Horus then associated with himself the goddesses Uatchet and Nekhebet,

who were in the form of serpents, and, taking his place as the winged

Disk on the front of the Boat of Ra, destroyed all the enemies of Ra

wheresoever he found them. When the remnant of the enemies of Ra, saw

that they were likely to be slain, they doubled back to the South, but

Horus pursued them, and drove them down the river before him as far as

Thebes. One battle took place at Tchetmet, and another at Denderah,

and Horus was always victorious; the enemies were caught by chains

thrown over them, and the deadly spears of the Blacksmiths drank their

blood.





After this the enemy fled to the North, and took refuge in the swamps

of the Delta, and in the shallows of the Mediterranean Sea, and Horus

pursued them thither. After searching for them for four days and four

nights he found them, and they were speedily slain. One hundred and

forty-two of them and a male hippopotamus were dragged on to the Boat

of Ra, and there Horus dug out their entrails, and hacked their

carcases in pieces, which he gave to his Blacksmiths and the gods who

formed the crew of the Boat of Ra. Before despatching the

hippopotamus, Horus leaped on to the back of the monster as a mark of

his triumph, and to commemorate this event the priest of Heben, the

town wherein these things happened, was called "He who standeth on the

back ever after."





The end of the great fight, however, was not yet. Another army of

enemies appeared by the North Lake, and they were marching towards the

sea; but terror of Horus smote their hearts, and they fled and took

refuge in Mertet-Ament, where they allied themselves with the followers







of Set, the Arch-fiend and great Enemy of Ra. Thither Horus and his

well-armed Blacksmiths pursued them, and came up with them at the town

called Per-Rerehu, which derived its name from the "Two Combatants," or

"Two Men," Horus and Set. A great fight took place, the enemies of Ra

were defeated with great slaughter, and Horus dragged 381 prisoners on

to the Boat of Ra, where he slew them, and gave their bodies to his

followers.





PLATE VII.

Horus of Behutet and Ra-Harmakhis in a shrine.





PLATE VIII.

Horus of Behutet and Harmakhis in a shrine.





PLATE IX.





Ashthertet ('Ashtoreth') driving her chariot over the prostrate foe.





PLATE X.

Left: Horus of Behutet spearing a Typhonic animal, and holding his

prisoners with rope.





Right: Horus of Behutet, accompanied by Ra-Harmakhis and Menu, spearing

the Hippopotamus-fiend.





Then Set rose up and cursed Horus because he had slain his allies, and

he used such foul language that Thoth called him "Nehaha-her," i.e.,

"Stinking Face," and this name clung to him ever after. After this

Horus and Set engaged in a fight which lasted a very long time, but at

length Horus drove his spear into the neck of Set with such violence

that the Fiend fell headlong to the ground. Then Horus smote with his

club the mouth which had uttered such blasphemies, and fettered him

with his chain. In this state Horus dragged Set into the presence of

Ra, who ascribed great praise to Horus, and special names were given to

the palace of Horus and the high priest of the temple in commemoration

of the event. When the question of the disposal of Set was being

discussed by the gods, Ra ordered that he and his fiends should be

given over to Isis and her son Horus, who were to do what they pleased

with them. Horus promptly cut off the heads of Set and his fiends in

the presence of Ra and Isis, and be dragged Set by his feet through the

country with his spear sticking in his head and neck. After this Isis

appointed Horus of Behutet to be the protecting deity of her son Horus.





The fight between the Sun-god and Set was a very favourite subject with

Egyptian writers, and there are many forms of it. Thus there is the

fight between Heru-ur and Set, the fight between Ra and Set, the fight

between Heru-Behutet and Set, the fight between Osiris and Set, and the

fight between Horus, son of Isis, and Set. In the oldest times the

combat was merely the natural opposition of light to darkness, but

later the Sun-god became the symbol of right and truth as well as of

light, and Set the symbol of sin and wickedness as well as of darkness,

and ultimately the nature myth was forgotten, and the fight between the

two gods became the type of the everlasting war which good men wage







against sin. In Coptic literature we have the well-known legend of the

slaughter of the dragon by St. George, and this is nothing but a

Christian adaptation of the legend of Horus and Set.





After these things Horus, son of Ra, and Horus, son of Isis, each took

the form of a mighty man, with the face and body of a hawk, and each

wore the Red and White Crowns, and each carried a spear and chain. In

these forms the two gods slew the remnant of the enemies. Now by some

means or other Set came to life again, and he took the form of a mighty

hissing or "roaring" serpent, and hid himself in the ground, in a place

which was ever after called the "place of the roarer." In front of his

hiding-place Horus, son of Isis, stationed himself in the form of a

hawk-headed staff to prevent him from coming out. In spite of this,

however, Set managed to escape, and he gathered about him the Smai and

Seba fiends at the Lake of Meh, and waged war once more against Horus;

the enemies of Ra were again defeated, and Horus slew them in the

presence of his father.





PLATE XI.

Horus of Behutet and Thoth spearing human victims with the assistance

of Isis.





PLATE XII.

Horus of Behutet and Thoth spearing Set in the form of a crocodile.





Horus, it seems, now ceased to fight for some time, and devoted himself

to keeping guard over the "Great God" who was in An-rut-f, a district

in or near Herakleopolis. This Great God was no other than Osiris, and

the duty of Horus was to prevent the Smai fiends from coming by night

to the place. In spite of the power of Horus, it was found necessary

to summon the aid of Isis to keep away the fiends, and it was only by

her words of power that the fiend Ba was kept out of the sanctuary. As

a reward for what he had already done, Thoth decreed that Horus should

be called the "Master-Fighter." Passing over the derivations of place-

names which occur here in the text, we find that Horus and his

Blacksmiths were again obliged to fight bodies of the enemy who had

managed to escape, and that on one occasion they killed one hundred and

six foes. In every fight the Blacksmiths performed mighty deeds of

valour, and in reward for their services a special district was

allotted to them to dwell in.





The last great fight in the North took place at Tanis, in the eastern

part of the Delta. When the position of the enemy had been located,

Horus took the form of a lion with the face of a man, and he put on his

head the Triple Crown. His claws were like flints, and with them he

dragged away one hundred and forty-two of the enemy, and tore them in

pieces, and dug out their tongues, which he carried off as symbols of

his victory.





Meanwhile rebellion had again broken out in Nubia, where about one-

third of the enemy had taken refuge in the river in the forms of







crocodiles and hippopotami. Ra counselled Horus to sail up the Nile

with his Blacksmiths, and when Thoth had recited the "Chapters of

protecting the Boat of Ra" over the boats, the expedition set sail for

the South. The object of reciting these spells was to prevent the

monsters which were in the river from making the waves to rise and from

stirring up storms which might engulf the boats of Ra and Horus and the

Blacksmiths. When the rebels and fiends who had been uttering, treason

against Horus saw the boat of Ra, with the winged Disk of Horus

accompanied by the goddesses Uatchet and Nekhebet in the form of

serpents, they were smitten with fear, and their hearts quaked, and all

power of resistance left them, and they died of fright straightway.

When Horus returned in triumph to Edfu, Ra ordered that an image of the

winged Disk should be placed in each of his sanctuaries, and that in

every place wherein a winged Disk was set, that sanctuary should be a

sanctuary of Horus of Behutet. The winged disks which are seen above

the doorways of the temples still standing in Egypt show that the

command of Ra, was faithfully carried out by the priests.





PLATE XIII.

Horus of Behutet in the form of a lion slaying his foes.





V.

LEGEND OF THE BIRTH OF HORUS, SON OF ISIS AND OSIRIS.





PLATE XIV.

The Procreation of Horus, son of Isis.





The text which contains this legend is found cut in hieroglyphics upon

a stele which is now preserved in Paris. Attention was first called to

it by Chabas, who in 1857 gave a translation of it in the Revue

Archeologique, p. 65 ff., and pointed out the importance of its

contents with his characteristic ability. The hieroglyphic text was

first published by Ledrain in his work on the monuments of the

Bibliotheque Nationale in Paris,[FN#24] and I gave a transcript of the

text, with transliteration and translation, in 1895.[FN#25]





[FN#24] Les Monuments Egyptiens (Cabinet des Medailles et Antiques),

In the Bibliotheque de l'Ecole des Hautes Etudes, Paris, 1879-1882,

plate xxii. ff.





[FN#25] First Steps in Egyptian, pp. 179-188.







The greater part of the text consists of a hymn to Osiris, which was

probably composed under the XVIIIth Dynasty, when an extraordinary

development of the cult of that god took place, and when he was placed

by Egyptian theologians at the head of all the gods. Though unseen in

the temples, his presence filled all Egypt, and his body formed the

very substance of the country. He was the God of all gods and the

Governor of the Two Companies of the gods, he formed the soul and body

of Ra, he was the beneficent Spirit of all spirits, he was himself the

celestial food on which the Doubles in the Other World lived. He was

the greatest of the gods in On (Heliopolis), Memphis, Herakleopolis,

Hermopolis, Abydos, and the region of the First Cataract, and so. He

embodied in his own person the might of Ra-Tem, Apis and Ptah, the

Horus-gods, Thoth and Khnemu, and his rule over Busiris and Abydos

continued to be supreme, as it had been for many, many hundreds of

years. He was the source of the Nile, the north wind sprang from him,

his seats were the stars of heaven which never set, and the

imperishable stars were his ministers. All heaven was his dominion,

and the doors of the sky opened before him of their own accord when he

appeared. He inherited the earth from his father Keb, and the

sovereignty of heaven from his mother Nut. In his person he united

endless time in the past and endless time in the future. Like Ra he

had fought Seba, or Set, the monster of evil, and had defeated him, and

his victory assured to him lasting authority over the gods and the

dead. He exercised his creative power in making land and water, trees

and herbs, cattle and other four-footed beasts, birds of all kinds, and

fish and creeping things; even the waste spaces of the desert owed

allegiance to him as the creator. And he rolled out the sky, and set

the light above the darkness.



The last paragraph of the text contains an allusion to Isis, the sister

and wife of Osiris, and mentions the legend of the birth of Horus,

which even under the XVIIIth Dynasty was very ancient, Isis, we are

told, was the constant protectress of her brother, she drove away the

fiends that wanted to attack him, and kept them out of his shrine and

tomb, and she guarded him from all accidents. All these things she did

by means of spells and incantations, large numbers of which were known

to her, and by her power as the "witch-goddess." Her "mouth was

trained to perfection, and she made no mistake in pronouncing her

spells, and her tongue was skilled and halted not." At length came the

unlucky day when Set succeeded in killing Osiris during the war which

the "good god" was waging against him and his fiends. Details of the

engagement are wanting, but the Pyramid Texts state that the body of

Osiris was hurled to the ground by Set at a place called Netat, which

seems to have been near Abydos.[FN#26] The news of the death of Osiris

was brought to Isis, and she at once set out to find his body. All

legends agree in saying that she took the form of a bird, and that she

flew about unceasingly, going hither and thither, and uttering wailing

cries of grief. At length she found the body, and with a piercing cry

she alighted on the ground. The Pyramid Texts say that Nephthys was

with her that "Isis came, Nephthys came, the one on the right side, the

other on the left side, one in the form of a Hat bird, the other in the

form of a Tchert bird, and they found Osiris thrown on the ground in

Netat by his brother Set." The late form of the legend goes on to say

that Isis fanned the body with her feathers, and produced air, and that





at length she caused the inert members of Osiris to move, and drew from

him his essence, wherefrom she produced her child Horus.



[FN#26] Pepi I., line 475; Pepi II., line 1263.



This bare statement of the dogma of the conception of Horus does not

represent all that is known about it, and it may well be supplemented

by a passage from the Pyramid Texts,[FN#27] which reads, "Adoration to

thee, O Osiris.[FN#28] Rise thou up on thy left side, place thyself on

thy right side. This water which I give unto thee is the water of

youth (or rejuvenation). Adoration to thee, O Osiris! Rise thou up on

thy left side, place thyself on thy right side. This bread which I

have made for thee is warmth. Adoration to thee, O Osiris! The doors

of heaven are opened to thee, the doors of the streams are thrown wide

open to thee. The gods in the city of Pe come [to thee], Osiris, at

the sound (or voice) of the supplication of Isis and Nephthys. . . . .

Thy elder sister took thy body in her arms, she chafed thy hands,

she clasped thee to her breast [when] she found thee [lying] on thy

side on the plain of Netat." And in another place we read:[FN#29] "Thy

two sisters, Isis and Nephthys, came to thee, Kam-urt, in thy name of

Kam-ur, Uatchet-urt, in thy name of Uatch-ur . . . . . . . Isis and

Nephthys weave magical protection for thee in the city of Saut, for

thee their lord, in thy name of 'Lord of Saut,' for their god, in thy

name of 'God.' They praise thee; go not thou far from them in thy name

of 'Tua.' They present offerings to thee; be not wroth in thy name of

'Tchentru.' Thy sister Isis cometh to thee rejoicing in her love for

thee.[FN#30] Thou hast union with her, thy seed entereth her. She

conceiveth in the form of the star Septet (Sothis). Horus-Sept issueth

from thee in the form of Horus, dweller in the star Septet. Thou

makest a spirit to be in him in his name 'Spirit dwelling in the god

Tchentru.' He avengeth thee in his name of 'Horus, the son who avenged

his father.' Hail, Osiris, Keb hath brought to thee Horus, he hath

avenged thee, he hath brought to thee the hearts of the gods, Horus

hath given thee his Eye, thou hast taken possession of the Urert Crown

thereby at the head of the gods. Horus hath presented to thee thy

members, he hath collected them completely, there is no disorder in

thee. Thoth hath seized thy enemy and hath slain him and those who

were with him." The above words are addressed to dead kings in the

Pyramid Texts, and what the gods were supposed to do for them was

believed by the Egyptians to have been actually done for Osiris. These

extracts are peculiarly valuable, for they prove that the legend of

Osiris which was current under the XVIIIth Dynasty was based upon

traditions which were universally accepted in Egypt under the Vth and

VIth Dynasties.



[FN#27] Mer-en-Ra, line 336; Pepi II., line 862.



[FN#28] I omit the king's names.



[FN#29] Teta, line 274; Pepi I., line 27; Mer-en-Ra, line 37; and Pepi

II., line 67.





[FN#30] Pyramid Text, Teta, l. 276.



PLATE XV.



PLATE XVI.

The Stele recording the casting out of a devil from the Princess of

Bekhten.





The hymn concludes with a reference to the accession of Horus, son of

Isis, the flesh and bone of Osiris, to the throne of his grandfather

Keb, and to the welcome which he received from the Tchatcha, or

Administrators of heaven, and the Company of the Gods, and the Lords of

Truth, who assembled in the Great House of Heliopolis to acknowledge

his sovereignty. His succession also received the approval of Neb-ertcher, who, as we saw from the first legend in this book, was the

Creator of the Universe.





VI.

A LEGEND OF KHENSU NEFER-HETEP[FN#31] AND THE PRINCESS OF BEKHTEN.



[FN#31] In the headlines of this section, p. 106 ff., for Ptah

Nefer-hetep read Khensu Nefer-hetep.



The text of this legend is cut in hieroglyphics upon a sandstone stele,

with a rounded top, which was found in the temple of Khensu at Thebes,

and is now preserved in the Bibliotheque Nationale at Paris; it was

discovered by Champollion, and removed to Paris by Prisse d'Avennes in

1846. The text was first published by Prisse d'Avennes,[FN#32] and it

was first translated by Birch[FN#33] in 1853. The text was republished

and translated into French by E. de Rouge in 1858,[FN#34] and several

other renderings have been given in German and in English since that

date.[FN#35] When the text was first published, and for some years

afterwards, it was generally thought that the legend referred to events

which were said to have taken place under a king who was identified as

Rameses XIII., but this misconception was corrected by Erman, who

showed[FN#36] that the king was in reality Rameses II. By a careful

examination of the construction of the text he proved that the

narrative on the stele was drawn up several hundreds of years after the

events described in it took place, and that its author was but

imperfectly acquainted with the form of the Egyptian language in use in





the reign of Rameses II. In fact, the legend was written in the

interests of the priests of the temple of Khensu, who wished to magnify

their god and his power to cast out devils and to exorcise evil

spirits; it was probably composed between B.C. 650 and B.C. 250.[FN#37]



[FN#32] Choix de Monuments Egyptiens, Paris, 1847, plate xxiv.



[FN#33] Transactions of the Royal Society of Literature, New Series,

vol. iv., p. 217 ff.



[FN#34] Journal Asiatique (Etude sur une Stele Egyptienne), August,

1856, August, 1857, and August-Sept., 1858, Paris, 8vo, with plate.



[FN#35] Brugsch, Geschichte Aegyptens, 1877, p. 627 ff.; Birch,

Records of the Past, Old Series, vol. iv., p. 53 ff.; Budge, Egyptian

Reading Book, text and transliteration, p. 40 ff.; translation, p.



xxviii. ff.

[FN#36] Aeg. Zeit., 1883, pp. 54-60.



[FN#37] Maspero, Les Contes Populaires, 3rd edit., p. 166.



The legend, after enumerating the great names of Rameses II., goes on

to state that the king was in the "country of the two rivers," by which

we are to understand some portion of Mesopotamia, the rivers being the

Tigris and Euphrates, and that the local chiefs were bringing to him

tribute consisting of gold, lapis-lazuli, turquoise, and logs of wood

from the Land of the God. It is difficult to understand how gold and

logs of wood from Southern Arabia and East Africa came to be produced

as tribute by chiefs who lived so far to the north. Among those who

sent gifts was the Prince of Bekhten, and at the head of all his

tribute he sent his eldest daughter, bearing his message of homage and

duty. Now the maiden was beautiful, and the King of Egypt thought her

so lovely that be took her to wife, and bestowed upon her the name "Raneferu," which means something like the "beauties of Ra." He took her

back with him to Egypt, where she was installed as Queen.



During the summer of the fifteenth year of his reign, whilst Rameses



II. was celebrating a festival of Amen-Ra in the Temple of Luxor, one

came to him and reported that an envoy had arrived from the Prince of

Bekhten, bearing with him many gifts for the Royal Wife Ra-neferu.

When the envoy had been brought into the presence, he addressed words

of homage to the king, and, having presented the gifts from his lord,

he said that he had come to beg His Majesty to send a "learned man,"

i.e., a magician, to Bekhten to attend Bent-enth-resh, His Majesty's

sister-in-law, who was stricken with some disease. Thereupon the king

summoned the learned men of the House of Life, i.e., the members of the

great College of Magic at Thebes, and the qenbetu officials, and when

they had entered his presence, he commanded them to select a man of

"wise heart and deft fingers" to go to Bekhten. The choice fell upon

one Tehuti-em-heb, and His Majesty sent him to Bekhten with the envoy.

When they arrived in Bekhten, Tehuti-em-heb found that the Princess



Bent-enth-resh was possessed by an evil spirit which refused to be

exorcised by him, and he was unable to cast out the devil. The Prince

of Bekhten, seeing that the healing of his daughter was beyond the

power of the Egyptian, sent a second envoy to Rameses II., and besought

him to send a god to drive out the devil. This envoy arrived in Egypt

in the summer of the twenty-sixth year of the reign of Rameses II., and

found the king celebrating a festival in Thebes. When he heard the

petition of the envoy, he went to the Temple of Khensu Nefer-hetep "a

second time,"[FN#38] and presented himself before the god and besought

his help on behalf of his sister-in-law.



[FN#38] Thus the king must have invoked the help of Khensu on the

occasion of the visit of the first envoy.



Then the priests of Khensu Nefer-hetep carried the statue of this god

to the place where was the statue of Khensu surnamed "Pa-ari-sekher,"

i.e., the "Worker of destinies," who was able to repel the attacks of

evil spirits and to drive them out. When the statues of the two gods

were facing each other, Rameses II. entreated Khensu Nefer-hetep to

"turn his face towards," i.e., to look favourably upon Khensu. Pa-arisekher, and to let him go to Bekhten to drive the devil out of the

Princess of Bekhten. The text affords no explanation of the fact that

Khensu Nefer-hetep was regarded as a greater god than Khensu Pa-arisekher, or why his permission had to be obtained before the latter

could leave the country. It is probable that the demands made upon

Khensu Nefer-hetep by the Egyptians who lived in Thebes and its

neighbourhood were so numerous that it was impossible to let his statue

go into outlying districts or foreign lands, and that a deputy-god was

appointed to perform miracles outside Thebes. This arrangement would

benefit the people, and would, moreover, bring much money to the

priests. The appointment of a deputy-god is not so strange as it may

seem, and modern African peoples are familiar with the expedient.

About one hundred years ago the priests of the god Bobowissi of

Winnebah, in the Tshi region of West Africa, found their business so

large that it was absolutely necessary for them to appoint a deputy.

The priests therefore selected Brahfo, i.e., "deputy," and gave out

that Bobowissi had deputed all minor matters to him, and that his

utterances were to be regarded as those of Bobowissi. Delegates were

ordered to be sent to Winnebah in Ashanti, where they would be shown

the "deputy" god by the priests, and afterwards he would be taken to

Mankassim, where he would reside, and do for the people all that

Bobowissi had done hitherto.[FN#39]



[FN#39] Ellis, Tshi-speaking Peoples, p. 55.



When Rameses II. had made his petition to Khensu Nefer-hetep, the

statue of the god bowed its head twice, in token of assent. Here it is

clear that we have an example of the use of statues with movable limbs,

which were worked, when occasion required, by the priests. The king





then made a second petition to the god to transfer his sa, or magical

power, to Khensu Pa-ari-sekher so that when he had arrived in Bekhten

he would be able to heal the Princess. Again the statue of Khensu

Nefer-hetep bowed its head twice, and the petition of the king was

granted. The text goes on to say that the magical power of the greater

god was transferred to the lesser god four times, or in a fourfold

measure, but we are not told how this was effected. We know from many

passages in the texts that every god was believed to possess this

magical power, which is called the "sa of life," or the "sa of the

god,".[FN#40] This sa could be transferred by a god or goddess to a

human being, either by an embrace or through some offering which was

eaten. Thus Temu transferred the magical power of his life to Shu and

Tefnut by embracing them,[FN#41] and in the Ritual of the Divine

Cult[FN#42] the priest says, The two vessels of milk of Temu are the "sa

of my limbs." The man who possessed this sa could transfer it to his

friend by embracing him and then "making passes" with his hands along

his back. The sa could be received by a man from a god and then

transmitted by him to a statue by taking it in his arms, and this

ceremony was actually performed by the king in the Ritual of the Divine

Cult.[FN#43] The primary source of this sa was Ra, who bestowed it

without measure on the blessed dead,[FN#44] and caused them to live for

ever thereby. These, facts make it tolerably certain that the magical

power of Khensu Nefer-hetep was transferred to Khensu Pa-ari-sekher in

one of two ways: either the statue of the latter was brought near to

that of the former and it received the sa by contact, or the high

priest first received the sa from the greater god and then transmitted

it to the lesser god by embraces and "passes" with his hands. Be this

as it may, Khensu Pa-ari-sekher received the magical power, and having

been placed in his boat, he set out for Bekhten, accompanied by five

smaller boats, and chariots and horses which marched on each side of

him.



[FN#40] Text of Unas, line 562.



[FN#41] Pyramid Texts, Pepi I., l. 466.



[FN#42] Ed. Moret, p. 21.



[FN#43] Ibid., p. 99.



[FN#44] Pepi I., line 666.



When after a journey of seventeen months Khensu Pa-ari-sekher arrived

in Bekhten, he was cordially welcomed by the Prince, and, having gone

to the place where the Princess who was possessed of a devil lived, he

exercised his power to such purpose that she was healed immediately.

Moreover, the devil which had been cast out admitted that Khensu Paari-sekher was his master, and promised that he would depart to the

place whence he came, provided that the Prince of Bekhten would

celebrate a festival in his honour before his departure. Meanwhile

the Prince and his soldiers stood by listening to the conversation

between the god and the devil, and they were very much afraid.

Following the instructions of Khensu Pa-ari-sekher the Prince made





a great feast in honour of the supernatural visitors, and then the

devil departed to the "place which he loved," and there was general

rejoicing in the land. The Prince of Bekhten was so pleased with the

Egyptian god that he determined not to allow him to return to Egypt.

When the statue of Khensu Pa-ari-sekher had been in Bekhten for three

years and nine months, the Prince in a vision saw the god, in the form

of a golden hawk, come forth from his shrine, and fly up into the air

and direct his course to Egypt. Realizing that the statue of the god

was useless without its indwelling spirit, the Prince of Bekhten

permitted the priests of Khensu Pa-ari-sekher to depart with it to

Egypt, and dismissed them with gifts of all kinds. In due course they

arrived in Egypt and the priests took their statue to the temple of

Khensu Nefer-hetep, and handed over to that god all the gifts which the

Prince of Bekhten had given them, keeping back nothing for their own

god. After this Khensu Pa-ari-sekher returned to his temple in peace,

in the thirty-third year of the reign of Rameses II., having been

absent from it about eight years.



VII.

A LEGEND OF KHNEMU AND OF A SEVEN YEARS' FAMINE.



The text of this most interesting legend is found in hieroglyphics on

one side of a large rounded block of granite some eight or nine feet

high, which stands on the south-east portion of Sahal, a little island

lying in the First Cataract, two or three miles to the south of

Elephantine Island and the modern town of Aswan. The inscription is

not cut into the rock in the ordinary way, but was "stunned" on it with

a blunted chisel, and is, in some lights, quite invisible to anyone

standing near the rock, unless he is aware of its existence. It is in

full view of the river-path which leads from Mahallah to Philae, and

yet it escaped the notice of scores of travellers who have searched the

rocks and islands in the Cataract for graffiti and inscriptions. The

inscription, which covers a space six feet by five feet, was discovered

accidentally on February 6th, 1889, by the late Mr. C. E. Wilbour, a

distinguished American gentleman who spent many years in research in

Egypt. He first copied the text, discovering in the course of his work

the remarkable nature of its contents and then his friend Mr. Maudslay

photographed it. The following year he sent prints from Mr. Maudslay's

negatives to Dr. Brugsch, who in the course of 1891 published a

transcript of the text with a German translation and notes in a work

entitled Die biblischen sieben Jahre der Hungersnoth, Leipzig, 8vo.



The legend contained in this remarkable text describes a terrible

famine which took place in the reign of Tcheser, a king of the IIIrd

Dynasty, and lasted for seven years. Insufficient Nile-floods were, of

course, the physical cause of the famine, but the legend shows that the

"low Niles" were brought about by the neglect of the Egyptians in

respect of the worship of the god of the First Cataract, the great god





Khnemu. When, according to the legend, king Tcheser had been made to

believe that the famine took place because men had ceased to worship

Khnemu in a manner appropriate to his greatness, and when he had taken

steps to remove the ground of complaint, the Nile rose to its

accustomed height, the crops became abundant once more, and all misery

caused by scarcity of provisions ceased. In other words, when Tcheser

restored the offerings of Khnemu, and re-endowed his sanctuary and his

priesthood, the god allowed Hapi to pour forth his streams from the

caverns in the Cataract, and to flood the land with abundance. The

general character of the legend, as we have it here, makes it quite

certain that it belongs to a late period, and the forms of the

hieroglyphics and the spellings of the words indicate that the text was

"stunned" on the rock in the reign of one of the Ptolemies, probably at

a time when it was to the interest of some men to restore the worship

of Khnemu, god of the First Cataract. These interested people could

only have been the priests of Khnemu, and the probability that this was

so becomes almost a certainty when we read in the latter part of the

text the list of the tolls and taxes which they were empowered to levy

on the merchants, farmers, miners, etc., whose goods passed down the

Cataract into Egypt. Why, if this be the case, they should have chosen

to connect the famine with the reign of Tcheser is not clear. They may

have wished to prove the great antiquity of the worship of Khnemu, but

it would have been quite easy to select the name of some king of the

Ist Dynasty, and had they done this, they would have made the authority

of Khnemu over the Nile coaeval with Dynastic civilization. It is

impossible to assume that no great famine took place in Egypt between

the reign of Tcheser and the period when the inscription was made, and

when we consider this fact the choice by the editor of the legend of a

famine which took place under the IIIrd Dynasty to illustrate the power

of Khnemu seems inexplicable.



Of the famines which must have taken place in the Dynastic period the

inscriptions tell us nothing, but the story of the seven years' famine

mentioned in the Book of Genesis shows that there is nothing improbable

in a famine lasting so long in Egypt. Arab historians also mention

several famines which lasted for seven years. That which took place in

the years 1066-1072 nearly ruined the whole country. A cake of bread

was sold for 15 dinanir, (the dinar = 10s.), a horse was sold for 20, a

dog for 5, a cat for 3, and an egg for 1 dinar. When all the animals

were eaten men began to eat each other, and human flesh was sold in

public. "Passengers were caught in the streets by hooks let down from

the windows, drawn up, killed, and cooked."[FN#45] During the famine

which began in 1201 people ate human flesh habitually. Parents killed

and cooked their own children, and a wife was found eating her husband

raw. Baby fricassee and haggis of children's heads were ordinary

articles of diet. The graves even were ransacked for food. An ox sold

for 70 dinanir. [FN#46]



[FN#45] Lane Poole, Middle Ages, p. 146.



[FN#46] Ibid., p. 216.



The legend begins with the statement that in the 18th year of the reign





of King Tcheser, when Matar, the Erpa Prince and Ha, was the Governor

of the temple properties of the South and North, and was also the

Director of the Khenti men at Elephantine (Aswan), a royal despatch was

delivered to him, in which the king said: "I am in misery on my throne.

My heart is very sore because of the calamity which hath happened, for

the Nile hath not come forth[FN#47] for seven years. There is no

grain, there are no vegetables, there is no food, and every man is

robbing his neighbour. Men wish to walk, but they are unable to move;

the young man drags along his limbs, the hearts of the aged are crushed

with despair, their legs fail them, they sink to the ground, and they

clutch their bodies with their hands in pain. The councillors are

dumb, and nothing but wind comes out of the granaries when they are

opened. Everything is in a state of ruin." A more graphic picture of

the misery caused by the famine could hardly be imagined. The king

then goes on to ask Matar where the Nile is born? what god or goddess

presides over it? and what is his [or her] form? He says he would like

to go to the temple of Thoth to enquire of that god, to go to the

College of the Magicians, and search through the sacred books in order

to find out these things.



[FN#47] i.e., there have been insufficient Nile-floods.



When Matar had read the despatch, he set out to go to the king, and

explained to him the things which he wished to know. He told him that,

the Nile rose near the city of Elephantine, that it flowed out of two

caverns, which were the breasts of the Nile-god, that it rose to a

height of twenty-eight cubits at Elephantine, and to the height of

seven cubits at Sma-Behutet, or, Diospolis Parva in the Delta. He who

controlled the Nile was Khnemu, and when this god drew the bolt of the

doors which shut in the stream, and smote the earth with his sandals,

the river rushed forth. Matar also described to the king the form of

Khnemu, which was that of Shu, and the work which he did, and the

wooden house in which he lived, and its exact position, which was near

the famous granite quarries. The gods who dwelt with Khnemu were the

goddess Sept (Sothis, or the Dog-star), the goddess Anqet, Hap (or

Hep), the Nile-god, Shu, Keb, Nut, Osiris, Isis, Nephthys, and Horus.

Thus we see that the priests of Khnemu made him to be the head of a

Company of Gods. Finally Matar gave the king a list of all the stones,

precious and otherwise, which were found in and about Elephantine.



When the king, who had, it seems, come to Elephantine, heard these

things he rejoiced greatly, and he went into the temple of Khnemu.

The priests drew back the curtains and sprinkled him with holy water,

and then he passed into the shrine and offered up a great sacrifice of

bread-cakes, beer, geese, oxen, and all kinds of good things, to the

gods and goddesses who dwelt at Elephantine, in the place called "Couch

of the heart in life and power." Suddenly he found himself standing

face to face with the god Khnemu, whom he placated with a peace-

offering and with prayer. Then the god opened his eyes, and bent his

body towards the king, and spake to him mighty words, saying, "I am

Khnemu, who made thee. My hands knitted together thy body and made it

sound, and I gave thee thy heart." Khnemu then went on to complain

that, although the ground under the king's feet was filled with stones





and metal, men were too inert to work them and to employ them in

repairing or rebuilding of the shrines of the gods, or in doing what

they ought to do for him, their Lord and Creator. These words were, of

course, meant as a rebuke for the king, who evidently, though it is not

so stated in the text, was intended by Khnemu to undertake the

rebuilding of his shrine without delay. The god then went on to

proclaim his majesty and power, and declared himself to be Nu, the

Celestial Ocean, and the Nile-god, "who came into being at the

beginning, and riseth at his will to give health to him that laboureth

for Khnemu." He described himself as the Father of the gods, the

Governor of the earth and of men, and then he promised the king to make

the Nile rise yearly, regularly, and unceasingly, to give abundant

harvests, to give all people their heart's desire, to make misery to

pass away, to fill the granaries, and to make the whole land of Egypt

yellow with waving fields of full ripe grain. When the king, who had

been in a dream, heard the god mention crops, he woke up, and his

courage returned to him, and having cast away despair from his heart he

issued a decree by which he made ample provision for the maintenance of

the worship of the god in a fitting state. In this decree, the first

copy of which was cut upon wood, the king endowed Khnemu with 20

schoinoi of land on each side of the river, with gardens, etc. It was

further enacted that every man who drew water from the Nile for his

land should contribute a portion of his crops to the god. Fishermen,

fowlers, and hunters were to pay an octroi duty of one-tenth of the

value of their catches when they brought them into the city, and a

tithe of the cattle was to be set apart for the daily sacrifice. The

masters of caravans coming from the Sudan were to pay a tithe also, but

they were not liable to any further tax in the country northwards.

Every metal-worker, ore-crusher, miner, mason, and handicraftsman of

every kind, was to pay to the temple of the god one-tenth of the value

of the material produced or worked by his labour. The decree provided

also for the appointment of an inspector whose duty it would be to

weigh the gold, silver and copper which came into the town of

Elephantine, and to assess the value both of these metals and of the

precious stones, etc., which were to be devoted to the service of

Khnemu. All materials employed in making the images of the gods, and

all handicraftsmen employed in the work were exempted from tithing. In

short, the worship of the god and his company was to be maintained

according to ancient use and wont, and the people were to supply the

temple with everything necessary in a generous spirit and with a

liberal hand. He who failed in any way to comply with the enactments

was to be beaten with the rope, and the name of Tcheser was to be

perpetuated in the temple.



VIII.

THE LEGEND OF THE DEATH AND RESURRECTION OF HORUS, AND OTHER MAGICAL

TEXTS.





The magical and religious texts of the Egyptians of all periods contain

spells intended to be used against serpents, scorpions, and noxious

reptiles of all kinds, and their number, and the importance which was

attached to them, suggest that Egypt must always have produced these

pests in abundance, and that the Egyptians were always horribly afraid

of them. The text of Unas, which was written towards the close of the

Vth Dynasty, contains many such spells, and in the Theban and Saite

Books of the Dead several Chapters consist of nothing but spells and

incantations, many of which are based on archaic texts, against

crocodiles, serpents, and other deadly reptiles, and insects of all

kinds. All such creatures were regarded as incarnations of evil

spirits, which attack the dead as well as the living, and therefore it

was necessary for the well-being of the former that copies of spells

against them should be written upon the walls of tombs, coffins,

funerary amulets, etc. The gods were just as open to the attacks of

venomous reptiles as man, and Ra, himself, the king of the gods, nearly

died from the poison of a snake-bite. Now the gods were, as a rule,

able to defend themselves against the attacks of Set and his fiends,

and the poisonous snakes and insects which were their emissaries, by

virtue of the fluid of life, which was the peculiar attribute of

divinity, and the efforts of Egyptians were directed to the acquisition

of a portion of this magical power, which would protect their souls and

bodies and their houses and cattle, and other property, each day and

each night throughout the year. When a man cared for the protection of

himself only he wore an amulet of some kind, in which the fluid of life

was localized. When he wished to protect his house against invasion by

venomous reptiles he placed statues containing the fluid of life in

niches in the walls of various chambers, or in some place outside but

near the house, or buried them in the earth with their faces turned in

the direction from which he expected the attack to come.





PLATE XVII.

The Metternich Stele--Obverse.





PLATE XVIII.

The Metternich Stele--Reverse.





Towards the close of the XXVIth Dynasty, when superstition in its most

exaggerated form was general in Egypt, it became the custom to make

house talismans in the form of small stone stelae, with rounded tops,

which rested on bases having convex fronts. On the front of such a

talisman was sculptured in relief a figure of Horus the Child

(Harpokrates), standing on two crocodiles, holding in his hands figures

of serpents, scorpions, a lion, and a horned animal, each of these

being a symbol of an emissary or ally of Set, the god of Evil. Above

his head was the head of Bes, and on each side of him were: solar

symbols, i.e., the lily of Nefer-Tem, figures of Ra and Harmakhis, the

Eyes of Ra (the Sun and Moon), etc. The reverse of the stele and the

whole of the base were covered with magical texts and spells, and when

a talisman of this kind was placed in a house, it was supposed to be

directly under the protection of Horus and his companion gods, who had







vanquished all the hosts of darkness and all the powers of physical and

moral evil. Many examples of this talisman are to be seen in the great

Museums of Europe, and there are several fine specimens in the Third

Egyptian Room in the British Museum. They are usually called "Cippi of

Horus." The largest and most important of all these "cippi" is that

which is commonly known as the "Metternich Stele," because it was given

to Prince Metternich by Muhammad `Ali Pasha; it was dug up in 1828

during the building of a cistern in a Franciscan Monastery in

Alexandria, and was first published, with a translation of a large part

of the text, by Professor Golenischeff.[FN#48] The importance of the

stele is enhanced by the fact that it mentions the name of the king in

whose reign it was made, viz., Nectanebus I., who reigned from B.C. 378

to B.C. 360.



[FN#48] See Metternichstele, Leipzig, 1877. The Stele was made for

Ankh-Psemthek, son of the lady Tent-Het-nub, prophet of Nebun, overseer

of Temt and scribe of Het (see line 87).



The obverse, reverse, and two sides of the Metternich Stele have cut

upon them nearly three hundred figures of gods and celestial beings.

These include figures of the great gods of heaven, earth, and the Other

World, figures of the gods of the planets and the Dekans, figures of

the gods of the days of the week, of the weeks, and months, and seasons

of the year, and of the year. Besides these there are a number of

figures of local forms of the gods which it is difficult to identify.

On the rounded portion of the obverse the place of honour is held by

the solar disk, in which is seen a figure of Khnemu with four ram's

heads, which rests between a pair of arms, and is supported on a lake

of celestial water; on each side of it are four of the spirits of the

dawn, and on the right stands the symbol of the rising sun, Nefer-Temu,

and on the left stands Thoth. Below this are five rows of small

figures of gods. Below these is Harpokrates in relief, in the attitude

already described. He stands on two crocodiles under a kind of canopy,

the sides of which are supported by Thoth and Isis, and holds Typhonic

animals and reptiles. Above the canopy are the two Eyes of Ra, each

having a pair of human arms and hands. On the right of Harpokrates are

Seker and Horus, and on his left the symbol of Nefer-Temu. On the left

and right are the goddesses Nekhebet and Uatchet, who guard the South

of Egypt and the North respectively. On the reverse and sides are

numerous small figures of gods. This stele represented the power to

protect man possessed by all the divine beings in the universe, and,

however it was placed, it formed an impassable barrier to every spirit

of evil and to every venomous reptile. The spells, which are cut in

hieroglyphics on all the parts of the stele not occupied by figures of

gods, were of the most potent character, for they contained the actual

words by which the gods vanquished the powers of darkness and evil.

These spells form the texts which are printed on p. 142 ff., and may be

thus summarized:-



The first spell is an incantation directed against reptiles and noxious

creatures in general. The chief of these was Apep, the great enemy of

Ra, who took the form of a huge serpent that "resembled the

intestines," and the spell doomed him to decapitation, and burning and





backing in pieces. These things would be effected by Serqet, the

Scorpion-goddess. The second part of the spell was directed against

the poison of Apep, and was to be recited over anyone who was bitten by

a snake. When uttered by Horus it made Apep to vomit, and when used by

a magician properly qualified would make the bitten person to vomit,

and so free his body from the poison.



The next spell is directed to be said to the Cat, i.e., a symbol of the

daughter of Ra, or Isis, who had the head of Ra, the eyes of the

uraeus, the nose of Thoth, the ears of Neb-er-tcher, the mouth of Tem,

the neck of Neheb-ka, the breast of Thoth, the heart of Ra, the hands

of the gods, the belly of Osiris, the thighs of Menthu, the legs of

Khensu, the feet of Amen-Horus, the haunches of Horus, the soles of the

feet of Ra, and the bowels of Meh-urit. Every member of the Cat

contained a god or goddess, and she was able to destroy the poison of

any serpent, or scorpion, or reptile, which might be injected into her

body. The spell opens with an address to Ra, who is entreated to come

to his daughter, who has been stung by a scorpion on a lonely road, and

to cause the poison to leave her body. Thus it seems as if Isis, the

great magician, was at some time stung by a scorpion.



The next section is very difficult to understand. Ra-Harmakhis is

called upon to come to his daughter, and Shu to his wife, and Isis to

her sister, who has been poisoned. Then the Aged One, i.e., Ra, is

asked to let Thoth turn back Neha-her, or Set. "Osiris is in the

water, but Horus is with him, and the Great Beetle overshadows him,"

and every evil spirit which dwells in the water is adjured to allow

Horus to proceed to Osiris. Ra, Sekhet, Thoth, and Heka, this last-

named being the spell personified, are the four great gods who protect

Osiris, and who will blind and choke his enemies, and cut out their

tongues. The cry of the Cat is again referred to, and Ra is asked if

he does not remember the cry which came from the bank of Netit. The

allusion here is to the cries which Isis uttered when she arrived at

Netit near Abydos, and found lying there the dead body of her husband.



At this point on the Stele the spells are interrupted by a long

narrative put into the mouth of Isis, which supplies us with some

account of the troubles that she suffered, and describes the death of

Horus through the sting of a scorpion. Isis, it seems, was shut up in

some dwelling by Set after he murdered Osiris, probably with the

intention of forcing her to marry him, and so assist him to legalize

his seizure of the kingdom. Isis, as we have already seen, had been

made pregnant by her husband after his death, and Thoth now appeared to

her, and advised her to hide herself with her unborn child, and to

bring him forth in secret, and he promised her that her son should

succeed in due course to his father's throne. With the help of Thoth

she escaped from her captivity, and went forth accompanied by the Seven

Scorpion-goddesses, who brought her to the town of Per-Sui, on the edge

of the Reed Swamps. She applied to a woman for a night's shelter, but

the woman shut her door in her face. To punish her one of the

Scorpion-goddesses forced her way into the woman's house, and stung her

child to death. The grief of the woman was so bitter and sympathy-

compelling that Isis laid her hands on the child, and, having uttered

one of her most potent spells over him, the poison of the scorpion ran

out of his body, and the child came to life again. The words of the

spell are cut on the Stele, and they were treasured by the Egyptians as

an infallible remedy for scorpion stings. When the woman saw that her





son had been brought back to life by Isis, she was filled with joy and

gratitude, and, as a mark of her repentance, she brought large

quantities of things from her house as gifts for Isis, and they were so

many that they filled the house of the kind, but poor, woman who had

given Isis shelter.



Now soon after Isis had restored to life the son of the woman who had

shown churlishness to her, a terrible calamity fell upon her, for her

beloved son Horus was stung by a scorpion and died. The news of this

event was conveyed to her by the gods, who cried out to her to come to

see her son Horus, whom the terrible scorpion Uhat had killed. Isis,

stabbed with pain at the news, as if a knife had been driven into her

body, ran out distraught with grief. It seems that she had gone to

perform a religious ceremony in honour of Osiris in a temple near

Hetep-hemt, leaving her child carefully concealed in Sekhet-An. During

her absence the scorpion Uhat, which had been sent by Set, forced its

way into the biding-place of Horus, and there stung him to death. When

Isis came and found the dead body, she burst forth in lamentations, the

sound of which brought all the people from the neighbouring districts

to her side. As she related to them the history of her sufferings they

endeavoured to console her, and when they found this to be impossible

they lifted up their voices and wept with her. Then Isis placed her

nose in the mouth of Horus so that she might discover if he still

breathed, but there was no breath in his throat; and when she examined

the wound in his body made by the fiend Aun-Ab she saw in it traces of

poison. No doubt about his death then remained in her mind, and

clasping him in her arms she lifted him up, and in her transports of

grief leaped about like fish when they are laid on red-hot coals. Then

she uttered a series of heartbreaking laments, each of which begins

with the words "Horus is bitten." The heir of heaven, the son of Un-

Nefer, the child of the gods, he who was wholly fair, is bitten! He

for whose wants I provided, he who was to avenge his father, is bitten!

He for whom I cared and suffered when he was being fashioned in my

womb, is bitten! He whom I tended so that I might gaze upon him, is

bitten! He whose life I prayed for is bitten! Calamity hath overtaken

the child, and he hath perished.



Whilst Isis was saying these and many similar words, her sister

Nephthys, who had been weeping bitterly for her nephew Horus as she

wandered about among the swamps, came, in company with the Scorpion-

goddess Serqet, and advised Isis to pray to heaven for help. Pray that

the sailors in the Boat of Ra may cease from rowing, for the Boat

cannot travel onwards whilst Horus lies dead. Then Isis cried out to

heaven, and her voice reached the Boat of Millions of Years, and the

Disk ceased to move onward, and came to a standstill. From the Boat

Thoth descended, being equipped with words of power and spells of all

kinds, and bearing with him the "great command of maa-kheru," i.e., the

WORD, whose commands were performed, instantly and completely, by every

god, spirit, fiend, human being and by every thing, animate and

inanimate, in heaven, earth, and the Other World. Then he came to Isis

and told her that no harm could possibly have happened to Horus, for he

was under the protection of the Boat of Ra; but his words failed to

comfort Isis, and though she acknowledged the greatness of his designs,

she complained that they savoured of delay. "What is the good," she

asks, "of all thy spells, and incantations, and magical formulae, and

the great command of maa-kheru, if Horus is to perish by the poison of





a scorpion, and to lie here in the arms of Death? Evil, evil is his

destiny, for it hath entailed the deepest misery for him and death."



In answer to these words Thoth, turning to Isis and Nephthys, bade them

to fear not, and to have no anxiety about Horus, "For," said he, "I

have come from heaven to heal the child for his mother." He then

pointed out that Horus was under protection as the Dweller in his Disk

(Aten), the Great Dwarf, the Mighty Ram, the Great Hawk, the Holy

Beetle, the Hidden Body, the Divine Bennu, etc., and proceeded to utter

the great spell which restored Horus to life. By his words of power

Thoth transferred the fluid of life of Ra, and as soon as this came

upon the child's body the poison of the scorpion flowed out of him, and

he once more breathed and lived. When this was done Thoth returned to

the Boat of Ra, the gods who formed its crew resumed their rowing, and

the Disk passed on its way to make its daily journey across the sky.

The gods in heaven, who were amazed and uttered cries of terror when

they heard of the death of Horus, were made happy once more, and sang

songs of joy over his recovery. The happiness of Isis in her child's

restoration to life was very great, for she could again hope that he

would avenge his father's murder, and occupy his throne. The final

words of Thoth comforted her greatly, for he told her that he would

take charge of the case of Horus in the Judgment Hall of Anu, wherein

Osiris had been judged, and that as his advocate he would make any

accusations which might be brought against Horus to recoil on him that

brought them. Furthermore, he would give Horus power to repulse any

attacks which might be made upon him by beings in the heights above, or

fiends in the depths below, and would ensure his succession to the

Throne of the Two Lands, i.e., Egypt. Thoth also promised Isis that Ra

himself should act as the advocate of Horus, even as he had done for

his father Osiris. He was also careful to allude to the share which

Isis had taken in the restoration of Horus to life, saying, "It is the

words of power of his mother which have lifted up his face, and they

shall enable him to journey wheresoever he pleaseth, and to put fear

into the powers above. I myself hasten [to obey them]." Thus

everything turned on the power of the spells of Isis, who made the sun

to stand still, and caused the dead to be raised.



Such are the contents of the texts on the famous Metternich Stele.

There appears to be some confusion in their arrangement, and some of

them clearly are misplaced, and, in places, the text is manifestly

corrupt. It is impossible to explain several passages, for we do not

understand all the details of the system of magic which they represent.

Still, the general meaning of the texts on the Stele is quite clear,

and they record a legend of Isis and Horus which is not found so fully

described on any other monument.



IX.



THE HISTORY OF ISIS AND OSIRIS.



The history of Isis and Osiris given on pp. 248 is taken from the

famous treatise of Plutarch entitled De Iside et Osiride, and forms a

fitting conclusion to this volume of Legends of the Gods. It contains

all the essential facts given in Plutarch's work, and the only things

omitted are his derivations and mythological speculations, which are

really unimportant for the Egyptologist. Egyptian literature is full

of allusions to events which took place in the life of Osiris, and to

his persecution, murder, and resurrection, and numerous texts of all

periods describe the love and devotion of his sister and wife Isis, and

the filial piety of Horus. Nowhere, however, have we in Egyptian a

connected account of the causes which led to the murder by Set of

Osiris, or of the subsequent events which resulted in his becoming the

king of heaven and judge of the dead. However carefully we piece

together the fragments of information which we can extract from native

Egyptian literature, there still remains a series of gaps which can

only be filled by guesswork. Plutarch, as a learned man and a student

of comparative religion and mythology was most anxious to understand

the history of Isis and Osiris, which Greek and Roman scholars talked

about freely, and which none of them comprehended, and he made

enquiries of priests and others, and examined critically such

information as he could obtain, believing and hoping that he would

penetrate the mystery in which these gods were wrapped. As a result of

his labours he collected a number of facts about the form of the Legend

of Isis and Osiris as it was known to the learned men of his day, but

there is no evidence that he had the slightest knowledge of the details

of the original African Legend of these gods as it was known to the

Egyptians, say, under the VIth Dynasty. Moreover, he never realized

that the characteristics and attributes of both Isis and Osiris changed

several times during the long history of Egypt, and that a thousand

years before he lived the Egyptians themselves had forgotten what the

original form of the legend was. They preserved a number of

ceremonies, and performed very carefully all the details of an ancient

ritual at the annual commemoration festival of Osiris which was held in

November and December, but the evidence of the texts makes it quite

clear that the meaning and symbolism of nearly all the details were

unknown alike to priests and people.



An important modification of the cult of Isis and Osiris took place in

the third century before Christ, when the Ptolemies began to

consolidate their rule in Egypt. A form of religion which would be

acceptable both to Egyptians and Greeks had to be provided, and this

was produced by modifying the characteristics of Osiris and calling him

Sarapis, and identifying him with the Greek Pluto. To Isis were added

many of the attributes of the great Greek goddesses, and into her

worship were introduced "mysteries" derived from non-Egyptian cults,

which made it acceptable to the people everywhere. Had a high priest

of Osiris who lived at Abydos under the XVIIIth Dynasty witnessed the

celebration of the great festival of Isis and Osiris in any large town

in the first century before Christ, it is tolerably certain that he

would have regarded it as a lengthy act of worship of strange gods, in

which there appeared, here and there, ceremonies and phrases which

reminded him of the ancient Abydos ritual. When the form of the cult





of Isis and Osiris introduced by the Ptolemies into Egypt extended to

the great cities of Greece and Italy, still further modifications took

place in it, and the characters of Isis and Osiris were still further

changed. By degrees Osiris came to be regarded as the god of death

pure and simple, or as the personification of Death, and he ceased to

be regarded as the great protecting ancestral spirit, and the all-

powerful protecting Father of his people. As the importance of Osiris

declined that of Isis grew, and men came to regard her as the great

Mother-goddess of the world. The priests described from tradition the

great facts of her life according to the Egyptian legends, how she had

been a loving and devoted wife, how she had gone forth after her

husband's murder by Set to seek for his body, how she had found it and

brought it home, how she revivified it by her spells and had union with

Osiris and conceived by him, and how in due course she brought forth

her son, in pain and sorrow and loneliness in the Swamps of the Delta,

and how she reared him and watched over him until he was old enough to

fight and vanquish his father's murderer, and how at length she seated

him in triumph on his father's throne. These things endeared Isis to

the people everywhere, and as she herself had not suffered death like

Osiris, she came to be regarded as the eternal mother of life and of

all living things. She was the creatress of crops, she produced fruit,

vegetables, plants of all kinds and trees, she made cattle prolific,

she brought men and women together and gave them offspring, she was the

authoress of all love, virtue, goodness and happiness. She made the

light to shine, she was the spirit of the Dog-star which heralded the

Nile-flood, she was the source of the power in the beneficent light of

the moon; and finally she took the dead to her bosom and gave them

peace, and introduced them to a life of immortality and happiness

similar to that which she had bestowed upon Osiris.



The message of the cult of Isis as preached by her priests was one of

hope and happiness, and coming to the Greeks and Romans, as it did, at

a time when men were weary of their national cults, and when the

speculations of the philosophers carried no weight with the general

public, the people everywhere welcomed it with the greatest enthusiasm.

From Egypt it was carried to the Islands of Greece and to the mainland,

to Italy, Germany, France, Spain and Portugal, and then crossing the

western end of the Mediterranean it entered North Africa, and with

Carthage as a centre spread east and west along the coast. Wherever

the cult of Isis came men accepted it as something which supplied what

they thought to be lacking in their native cults; rich and poor, gentle

and simple, all welcomed it, and the philosopher as well as the

ignorant man rejoiced in the hope of a future life which it gave to

them. Its Egyptian origin caused it to be regarded with the

profoundest interest, and its priests were most careful to make the

temples of Isis quite different from those of the national gods, and to

decorate them with obelisks, sphinxes, shrines, altars, etc., which

were either imported from temples in Egypt, or were copied from

Egyptian originals. In the temples of Isis services were held at

daybreak and in the early afternoon daily, and everywhere these were

attended by crowds of people. The holy water used in the libations and

for sprinkling the people was Nile water, specially imported from

Egypt, and to the votaries of the goddess it symbolized the seed of the

god Osiris, which germinated and brought forth fruit through the spells

of the goddess Isis. The festivals and processions of Isis were

everywhere most popular, and were enjoyed by learned and unlearned

alike. In fact, the Isis-play which was acted annually in November,





and the festival of the blessing of the ship, which took place in the

spring, were the most important festivals of the year. Curiously

enough, all the oldest gods and goddesses of Egypt passed into absolute

oblivion, with the exception of Osiris (Sarapis), Isis, Anubis the

physician, and Harpokrates, the child of Osiris and Isis, and these,

from being the ancestral spirits of a comparatively obscure African

tribe in early dynastic times, became for several hundreds of years the

principal objects of worship of some of the most cultured and

intellectual nations. The treatise of Plutarch De Iside helps to

explain how this came about, and for those who study the Egyptian

Legend of Isis and Osiris the work has considerable importance.



THE HISTORY OF CREATION--A.



THE BOOK OF KNOWING THE EVOLUTIONS[FN#49] OF RA, AND OF OVERTHROWING

APEP.



[FN#49] Kheperu. The verb Kheper means "to make, to form, to produce,

to become, and to roll;" kheperu here means "the things which come into

being through the rollings of the ball of the god Kheper (the roller),"

i.e., the Sun.



[These are] the words which the god Neb-er-tcher spake after he had

come into being:--"I am he who came into being in the form of the god

Khepera, and I am the creator of that which came into being, that is to

say, I am the creator of everything which came into being: now the

things which I created, and which came forth out of my month after that

I had come into being myself were exceedingly many. The sky (or

heaven) had not come into being, the earth did not exist, and the

children of the earth[FN#50], and the creeping, things, had not been

made at that time. I myself raised them up from out of Nu[FN#51], from

a state of helpless inertness. I found no place whereon I could stand.

I worked a charm[FN#52] upon my own heart (or, will), I laid the

foundation [of things] by Maat,[FN#53] and I made everything which had

form. I was [then] one by myself, for I had not emitted from myself

the god Shu, and I had not spit out from myself the goddess Tefnut; and

there existed no other who could work with me. I laid the foundations

[of things] in my own heart, and there came into being multitudes of

created things, which came into being from the created things which

were born from the created things which arose from what they brought

forth. I had union with my closed hand, and I embraced my shadow as a

wife, and I poured seed into my own mouth, and I sent forth from myself

issue in the form of the gods Shu and Tefnut. Saith my father Nu:--My

Eye was covered up behind them (i.e., Shu. and Tefnut), but after two

hen periods had passed from the time when they departed from me, from

being one god I became three gods, and I came into being in the earth.





Then Shu and Tefnut rejoiced from out of the inert watery mass wherein

they I were, and they brought to me my Eye (i.e., the Sun). Now after

these things I gathered together my members, and I wept over them, and

men and women sprang into being from the tears which came forth from my

Eye. And when my Eye came to me, and found that I had made another

[Eye] in place where it was (i.e., the Moon), it was wroth with (or,

raged at) me, whereupon I endowed it (i.e., the second Eye) with [some

of] the splendour which I had made for the first [Eye], and I made it

to occupy its place in my Face, and henceforth it ruled throughout all

this earth."



[FN#50] i.e., serpents and snakes, or perhaps plants.



[FN#51] The primeval watery mass which was the source and origin of

all beings and things.



[FN#52] i.e., he uttered a magical formula.



[FN#53] i.e., by exact and definite rules.



"When there fell on them their moment[FN#54] through plant-like clouds,

I restored what had been taken away from them, and I appeared from out

of the plant-like clouds. I created creeping things of every kind, and

everything which came into being from them. Shu and Tefnut brought

forth [Seb and] Nut; and Seb and Nut brought forth Osiris, and Herukhent-an-maati,[FN#55] and Set, and Isis, and Nephthys[FN#56] at one

birth, one after the other, and they produced their multitudinous

offspring in this earth."



[FN#54] i.e., the period of calamity wherein their light was veiled

through plant-like clouds.



[FN#55] i.e., the Blind Horus.



[FN#56] i.e., these five gods were all born at one time.



THE HISTORY OF CREATION--B.



THE BOOK OF KNOWING THE EVOLUTIONS OF RA, AND OF OVERTHROWING APEP.





[These are] the words of the god Neb-er-tcher, who said: "I am the

creator of what hath come into being, and I myself came into being

under the form of the god Khepera, and I came into being in primeval





time. I came into being in the form of Khepera, and I am the creator

of what did come into being, that is to say, I formed myself out of the

primeval matter, and I made and formed myself out of the substance

which existed in primeval time. My name is AUSARES (i.e., Osiris), who

is the primeval matter of primeval matter. I have done my will in

everything in this earth. I have spread myself abroad therein, and I

have made strong my hand. I was ONE by myself, for they (i.e., the

gods) had not been brought forth, and I had emitted from myself neither

Shu nor Tefnut. I brought my own name[FN#57] into my mouth as a word

of power, and I forthwith came into being under the form of things

which are and under the form of Khepera. I came into being from out of

primeval matter, and from the beginning I appeared under the form of

the multitudinous things which exist; nothing whatsoever existed at

that time in this earth, and it was I who made whatsoever was made. I

was ONE: by myself, and there was no other being who worked with me in

that place. I made all the things under the forms of which I appeared

then by means of the Soul-God which I raised into firmness at that time

from out of Nu, from a state of inactivity. I found no place

whatsoever there whereon I could stand, I worked by the power of a

spell by means of my heart, I laid a foundation [for things] before me,

and whatsoever was made, I made. I was ONE by myself, and I laid the

foundation of things [by means of] my heart, and I made the other

things which came into being, and the things of Khepera which were made

were manifold, and their offspring came into existence from the things

to which they gave birth. I it was who emitted Shu, and I it was who

emitted Tefnut, and from being the ONE, god (or, the only god) I became

three gods; the two other gods who came into being on this earth sprang

from me, and Shu and Tefnut rejoiced (or, were raised up) from out of

Nu in which they were. Now behold, they brought my Eye to me after two

hen periods since the time when they went forth from me. I gathered

together my members which had appeared in my own body, and afterwards

I had union with my hand, and my heart (or, will) came unto me from out

of my hand, and the seed fell into my mouth, and I emitted from myself

the gods Shu and Tefnut, and so from being the ONE god (or, the only,

god) I became three gods; thus the two other gods who came into being

on this earth sprang from me, and Shu and Tefnut rejoiced (or, were

raised up) from out of Nu in which they were. My father Nu saith:-

They covered up (or, concealed) my Eye with the plant-like clouds which

were behind them (i.e., Shu and Tefnut) for very many hen periods.

Plants and creeping things [sprang up] from the god REM, through the

tears which I let fall. I cried out to my Eye, and men and women came

into existence. Then I bestowed upon my Eye the uraeus of fire, and it

was wroth with me when another Eye (i.e., the Moon) came and grew up in

its place; its vigorous power fell on the plants, on the plants which I

had placed there, and it set order among them, and it took up its place

in my face, and it doth rule the whole earth. Then Shu and Tefnut

brought forth Osiris, and Heru-khenti-an-maa, and Set, and Isis, and

Nephthys and behold, they have produced offspring, and have created

multitudinous children in this earth, by means of the beings which came

into existence from the creatures which they produced. They invoke my

name, and they overthrow their enemies, and they make words of power

for the overthrowing of Apep, over whose hands and arms AKER keepeth

ward. His hands and arms shall not exist, his feet and leas shall not

exist, and he is chained in one place whilst Ra inflicts upon him the

blows which are decreed for him. He is thrown upon his accursed back,

his face is slit open by reason of the evil which he hath done, and he

shall remain upon his accursed back."





[FN#57] i.e., I uttered my own name from my own mouth as a word of

power.



THE LEGEND OF THE DESTRUCTION OF MANKIND.



CHAPTER I.



[Here is the story of Ra,] the god who was self-begotten and self-

created, after he had assumed the sovereignty over men and women, and

gods, and things, the ONE god. Now men and women were speaking words

of complaint, saying:--"Behold, his Majesty (Life, Strength, and Health

to him!) hath grown old, and his bones have become like silver, and

his members have turned into gold and his hair is like unto real lapis-

lazuli." His Majesty heard the words of complaint which men and women

were uttering, and his Majesty (Life, Strength, and Health to him!)

said unto those who were in his train:--"Cry out, and bring to me my

Eye, and Shu, and Tefnut, and Seb, and Nut, and the father-gods, and

the mother-gods who were with me, even when I was in Nu side by side

with my god Nu. Let there be brought along with my Eye his ministers,

and let them be led to me hither secretly, so that men and women may

not perceive them [coming] hither, and may not therefore take to flight

with their hearts. Come thou[FN#58] with them to the Great House, and

let them declare their plans (or, arrangements) fully, for I will go

from Nu into the place wherein I brought about my own existence, and

let those gods be brought unto me there." Now the gods were drawn up

on each side of Ra, and they bowed down before his Majesty until their

heads touched the ground, and the maker of men and women, the king of

those who have knowledge, spake his words in the presence of the Father

of the first-born gods. And the gods spake in the presence of his

Majesty, saying:--"Speak unto us, for we are listening to them" (i.e.,

thy words). Then Ra spake unto Nu, saying:--"O thou first-born god

from whom I came into being, O ye gods of ancient time, my ancestors,

take ye heed to what men and women [are doing]; for behold, those who

were created by my Eye are uttering words of complaint against me.

Tell me what ye would do in the matter, and consider this thing for me,

and seek out [a plan] for me, for I will not slay them until I have

heard what ye shall say to me concerning it."



[FN#58] The god here addressed appears to have been Nu.



Then the Majesty of Nu, to son Ra, spake, saying:--"Thou art the god

who art greater than he who made thee, thou art the sovereign of those







who were created with thee, thy throne is set, and the fear of thee is

great; let thine Eye go against those who have uttered blasphemies

against thee." And the Majesty of Ra, said:--"Behold, they have

betaken themselves to flight into the mountain lands, for their hearts

are afraid because of the words which they have uttered." Then the

gods spake in the presence of his Majesty, saying:--"Let thine Eye go

forth and let it destroy for thee those who revile thee with words of

evil, for there is no eye whatsoever that can go before it and resist

thee and it when it journeyeth in the form of Hathor." Thereupon this

goddess went forth and slew the men and the women who were on the

mountain (or, desert land). And the Majesty of this god said, "Come,

come in peace, O Hathor, for the work is accomplished." Then this

goddess said, "Thou hast made me to live, for when I gained the mastery

over men and women it was sweet to my heart;" and the Majesty of Ra

said, "I myself will be master over them as [their] king, and I will

destroy them." And it came to pass that Sekhet of the offerings waded

about in the night season in their blood, beginning at Sutenhenen.[FN#59] Then the Majesty of Ra, spake [saying], "Cry out, and

let there come to me swift and speedy messengers who shall be able to

run like the wind . . . .;" and straightway messengers of this kind

were brought unto him. And the Majesty of this god spake [saying],

"Let these messengers go to Abu,[FN#60] and bring unto me mandrakes in

great numbers;" and [when] these mandrakes were brought unto him the

Majesty of this god gave them to Sekhet, the goddess who dwelleth in

Annu (Heliopolis) to crush. And behold, when the maidservants were

bruising the grain for [making] beer, these mandrakes were placed in

the vessels which were to hold the beer, and some of the blood of the

men and women [who had been slain]. Now they made seven thousand

vessels of beer. Now when the Majesty of Re, the King of the South and

North, had come with the gods to look at the vessels of beer, and

behold, the daylight had appeared after the slaughter of men and women

by the goddess in their season as she sailed up the river, the Majesty

of Ra said, "It is good, it is good, nevertheless I must protect men

and women against her." And Ra, said, "Let them take up the vases and

carry them to the place where the men and women were slaughtered by

her." Then the Majesty of the King of the South and North in the

three-fold beauty of the night caused to be poured out these vases of

beer which make [men] to lie down (or, sleep), and the meadows of the

Four Heavens[FN#61] were filled with beer (or, water) by reason of the

Souls of the Majesty of this god. And it came to pass that when this

goddess arrived at the dawn of day, she found these [Heavens] flooded

[with beer], and she was pleased thereat; and she drank [of the beer

and blood], and her heart rejoiced, and she became drunk, and she gave

no further attention to men and women. Then said the Majesty of Ra to

this goddess, "Come in peace, come in peace, O Amit,"[FN#62] and

thereupon beautiful women came into being in the city of Amit (or,

Amem). And the Majesty of Ra spake [concerning] this goddess,

[saying], "Let there be made for her vessels of the beer which

produceth sleep at every holy time and season of the year, and they

shall be in number according to the number of my hand-maidens;" and

from that early time until now men have been wont to make on the

occasions of the festival of Hathor vessels of the beer which make them

to sleep in number according to the number of the handmaidens of Ra.

And the Majesty of Ra spake unto this goddess, [saying], "I am smitten

with the pain of the fire of sickness; whence cometh to me [this]

pain?" And the Majesty of Ra said, "I live, but my heart hath become

exceedingly weary[FN#63] with existence with them (i.e., with men); I





have slain [some of] them, but there is a remnant of worthless ones,

for the destruction which I wrought among them was not as great as my

power." Then the gods who were in his following said unto him, "Be not

overcome by thy inactivity, for thy might is in proportion to thy

will." And the Majesty of this god said unto the Majesty of Nu, "My

members are weak for (or, as at) the first time; I will not permit this

to come upon me a second time." And the Majesty of the god Nu said, "O

son Shu, be thou the Eye 'for thy father . . . . . and avenue (?) him,

and 'thou goddess Nut, place him . . . . . ... And the goddess Nut

said, "How can this be then, O my father Nu? Hail," said Nut . . . . .

to the god Nu, and the goddess straightway became [a cow], and she set

the Majesty of Ra upon [her] back . . . . . And when these things had

been done, men and women saw the god Ra, upon the back [of the cow].

Then these men and women said, "Remain with us, and we will overthrow

thine enemies who speak words of blasphemy [against thee.], and

[destroy them]." Then his Majesty [Ra] set out for the Great House,

and [the gods who were in the train of Ra remained] with them (i.e.,

the men); during that time the earth was in darkness. And when the

earth became light [again] and the morning had dawned, the men came

forth with their bows and their [weapons], and they set their arms in

motion to shoot the enemies [of Ra]. Then said the Majesty of this

god, "Your "transgressions of violence are placed behind you, for the

slaughtering of the enemies is above the slaughter [of sacrifice];"

thus came into being the slaughter [of sacrifice]. And the Majesty of

this god said unto Nut, "I have placed myself upon my back in order to

stretch myself out." What then is the meaning of this? It meaneth

that he united (?) himself with Nut. [Thus came into being] . . . . .

Then said the Majesty of this god, "I am departing from them (i.e.,

from men), and he must come after me who would see me;" thus came into

being . . . . . Then the Majesty of this god looked forth from its

interior, saying, "Gather together [men for me], and make ready for me

an abode for multitudes;" thus came into being . . . . . . . And his

Majesty (life, health, and strength be to him!) said, "Let a great

field (sekhet) be produced (hetep);" thereupon Sekhet-hetep came into

being. [And the god said], "I will gather herbs (aarat) therein;"

thereupon Sekhet-aaru came into being. [And the god said], "I will

make it to contain as dwellers things (khet) like stars of all sorts;"

thereupon the stars (akhekha) came into being. Then the goddess Nut

trembled because of the height.



[FN#59] Or, Henen-su, {hbw XaNeS}, i.e., Herakleopolis, Magna.



[FN#60] i.e., Elephantine, or Syene, a place better known by the

Arabic name ASWAN.



[FN#61] i.e., the South, North, West, and East of the sky.



[FN#62] i.e., "the fair and gracious goddess."



[FN#63] Literally, "My heart hath stopped greatly."



And the Majesty of Ra said, "I decree that supports be to bear [the

goddess up];" thereupon the props of heaven (heh) came into being. And





the Majesty of Ra said, "O my son Shu, I pray thee to set thyself under

[my] daughter Nut, and guard thou for me the supports (heh) of the

millions (heh) which are there, and which live in darkness. Take thou

the goddess upon thy head, and act thou as nurse for her;" thereupon

came into being [the custom] of a son nursing a daughter, and [the

custom] of a father carrying a son upon his head.



THE LEGEND OF THE DESTRUCTION OF MANKIND



CHAPTER II.



II. This Chapter shall be said over [a figure of] the cow.--The

supporters [called] Heh-enti shall be by her shoulder. The supporters

[called] Heh-enti shall be at her side, and one cubit and four spans of

hers shall be in colours, and nine stars shall be on her belly, and Set

shall be by her two thighs and shall keep watch before her two legs,

and before her two legs shall be Shu, under her belly, and he shall be

made (i.e., painted) in green qenat colour. His two arms shall be under

the stars, and his name shall be made (i.e., written) in the middle of

them, namely, Shu himself. "A boat with a rudder and a double shrine

shall be therein, and Aten (i.e., the Disk) shall be above it, and Ra

shall be in it, in front of Shu, near his hand, or, as another reading

hath, behind him, near his hand. And the udders of the Cow shall be

made to be between her legs, towards the left side. And on the two

flanks, towards the middle of the legs, shall be done in writing [the

words], "The exterior heaven," and "I am what is in me," and "I will

not permit them to make her to turn." That which is [written] under

the boat which is in front shall read, "Thou shalt not be motionless,

my son;" and the words which are written in an opposite direction shall

read, "Thy support is like life," and "The word is as the word there,"

and "Thy son is with me," and "Life, strength, and health be to thy

nostrils!" And that which is behind Shu, near his shoulder, shall

read, "They keep ward," and that which is behind him, written close to

his feet in an opposite direction, shall read, "Maat," and "They come

in," and "I protect daily." And that which is under the shoulder of

the divine figure which is under the left leg, and is behind it shall

read, "He who sealeth all things." That which is over his head, under

the thighs of the Cow, and that which is by her legs shall read,

"Guardian of his exit." That which is behind the two figures which are

by her two legs, that is to say, over their heads, shall read, "The

Aged One who is adored as he goeth forth," and The Aged One to whom

praise is given when he goeth in." That which is over the head of the

two figures, and is between the two thighs of the Cow, shall read,

"Listener," "Hearer," "Sceptre of the Upper Heaven," and "Star" (?).



THE LEGEND OF THE DESTRUCTION OF MANKIND





CHAPTER III.





III. Then the majesty of this god spake unto Thoth, [saying] "Let a

call go forth for me to the Majesty of the god Seb, saying, 'Come, with

the utmost speed, at once."' And when the Majesty of Seb had come, the

Majesty of this god said unto him, "Let war be made against thy worms

(or, serpents) which are in thee; verily, they shall have fear of me as

long as I have being; but thou knowest their magical powers. Do thou

go to the place where my father Nu is, and say thou unto him, 'Keep

ward over the worms (or, serpents) which are in the earth and water.'

And moreover, thou shalt make a writing for each of the nests of thy

serpents which are there, saying, 'Keep ye guard [lest ye] cause injury

to anything.' They shall know that I am removing myself [from them],

but indeed I shall shine upon them. Since, however, they indeed wish

for a father, thou shalt be a father unto them in this land for ever.

Moreover, let good heed be taken to the men who have my words of power,

and to those whose mouths have knowledge of such things; verily my own

words of power are there, verily it shall not happen that any shall

participate with me in my protection, by reason of the majesty which

hath come into being before me. I will decree them to thy son Osiris,

and their children shall be watched over, the hearts of their princes

shall be obedient (or, ready) by reason of the magical powers of those

who act according to their desire in all the earth through their words

of power which are in their bodies."

THE LEGEND OF THE DESTRUCTION OF MANKIND



CHAPTER IV.



IV. And the majesty of this god said, "Call to me the god Thoth," and

one brought the god to him forthwith. And the Majesty of this god said

unto Thoth, "Let us depart to a distance from heaven, from my place,

because I would make light and the god of light (Khu) in the Tuat and

[in] the Land of Caves. Thou shalt write down [the things which are]

in it, and thou shalt punish those who are in it, that is to say, the

workers who have worked iniquity (or, rebellion). Through thee I will

keep away from the servants whom this heart [of mine] loatheth. Thou

shalt be in my place (ast) ASTI, and thou shalt therefore be called, O

Thoth, the 'Asti of Ra.' Moreover, I give thee power to send (hab)

forth . . . . .; thereupon shall come into being the Ibis (habi) bird

of Thoth. I moreover give thee [power] to lift up thine hand before

the two Companies of the gods who are greater than thou, and what thou

doest shall be fairer than [the work of] the god Khen; therefore shall



the divine bird tekni of Thoth come into being. Moreover, I give thee

[Power] to embrace (anh) the two heavens with thy beauties, and with

thy rays of light; therefore shall come into being the Moon-god (Aah)

of Thoth. Moreover, I give thee [power] to drive back (anan) the Hanebu;[FN#64] therefore shall come into being the dog-headed Ape (anan)

of Thoth, and he shall act as governor for me. Moreover, thou art now

in my place in the sight of all those who see thee and who present

offerings to thee, and every being shall ascribe praise unto thee, O

thou who art God."



[FN#64] i.e., the "North-lords," that is to say, the peoples who lived

in the extreme north of the Delta, and on its sea-coasts, and perhaps

in the Islands of the Mediterranean.



THE LEGEND OF THE DESTRUCTION OF MANKIND



CHAPTER V.



V. Whosoever shall recite the words of this composition over himself

shall anoint himself with olive oil and with thick unguent, and he

shall have propitiatory offerings on both his hands of incense, and

behind his two ears shall be pure natron, and sweet-smelling salve

shall be on his lips. He shall be arrayed in a new double tunic, and

his body shall be purified with the water of the nile-flood, and he

shall have upon his feet a pair of sandals made of white [leather], and

a figure of the goddess Maat shall be drawn upon his tongue with greencoloured ochre. Whensoever Thoth shall wish to recite this composition

on behalf of Ra, he must perform a sevenfold (?) purification for three

days, and priests and [ordinary] men shall do likewise. Whosoever

shall recite the above words shall perform the ceremonies which are to

be performed when this book is being read. And he shall make his place

of standing (?) in a circle (or, at an angle) . . . . . which is beyond

[him], and his two eyes shall be fixed upon himself, all his members

shall be [composed], and his steps shall not carry him away [from the

place]. Whosoever among men shall recite [these] words shall be like

Ra on the day of his birth; and his possessions shall not become fewer,

and his house shall never fall into decay, but shall endure for a

million eternities.

Then the Aged One himself (i.e., Ra) embraced (?) the god Nu, and spake

unto the gods who came forth in the east of the sky, "Ascribe ye praise

to the god, the Aged One, from whom I have come into being. I am he

who made the heavens, and I (set in order [the earth, and created the

gods, and] I was with them for an exceedingly long period; then was

born the year and . . . . . . but my soul is older than it (i.e.,

time). It is the Soul of Shu, it is the Soul of Khnemu (?),[FN#65] it

is the Soul of Heh, it is the Soul of Kek and Kerh (i.e., Night and





Darkness), it is the Soul of Nu and of Ra, it is the Soul of Osiris,

the lord of Tettu, it is the Soul of the Sebak Crocodile-gods and of

the Crocodiles, it is the Soul of every god [who dwelleth] in the

divine Snakes, it is the Soul of Apep in Mount Bakhau (i.e., the Mount

of Sunrise), and it is the Soul of Ra which pervadeth the whole world."



[FN#65] There are mistakes in the text here.



Whosoever sayeth [these words] worketh his own protection by means of

the words of power, "I am the god Hekau (i.e., the divine Word of

power), and [I am] pure in my mouth, and [in] my belly; [I am] Ra from

whom the gods proceeded. I am Ra, the Light-god (Khu)." When thou

sayest [this], stop forth in the evening and in the morning on thine

own behalf if thou wouldst make to fall the enemies of Ra. I am his

Soul, and I am Heka.



Hail, thou lord of eternity, thou creator of everlastingness, who

bringest to nought the gods who came forth from Ra, thou lord of thy

god, thou prince who didst make what made thee, who art beloved by the

fathers of the gods, on whose head are the pure words of power, who

didst create the woman (erpit) that standeth on the south side of thee,

who didst create the goddess who hath her face on her breast, and the

serpent which standeth on his tail, with her eye on his belly, and with

his tail on the earth, to whom Thoth giveth praises, and upon whom the

heavens rest, and to whom Shu stretcheth out his two hands, deliver

thou me from those two great gods who sit in the east of the sky, who

act as wardens of heaven and as wardens of earth, and who make firm the

secret places, and who are called "Aaiu-su," and "Per-f-er-maa-Nu."

Moreover [there shall be) a purifying on the . . . . . day of the month

. . . . . . .. even according to the performance of the ceremonies in

the oldest time.



Whosoever shall recite this Chapter shall have life in Neter-kher

(i.e., Underworld), and the fear of him shall be much greater than it

was formerly [upon earth] . . . . . . . and they shall say, "Thy names

are 'Eternity' and 'Everlastingness.'" They are called, they are

called, "Au-peh-nef-n-aa-em-ta-uat-apu," and "Rekh-kua-[tut]-en-neterpui-. . . . . . en en-hra-f-Her-shefu." I am he who hath strengthened

the boat with the company of the gods, and his Shenit, and his Gods, by

means of words of power.



THE LEGEND OF RA AND ISIS.



The Chapter of the divine (or, mighty) god, who created himself, who

made the heavens and the earth, and the breath of life, and fire, and

the gods, and men, and beasts, and cattle, and reptiles, and the fowl

of the air, and the fish, who is the king of men and gods, [who





existeth] in one Form, [to whom] periods of one hundred and twenty

years axe as single years, whose names by reason of their multitude are

unknowable, for [even] the gods know them not. Behold, the goddess

Isis lived in the form, of a woman, who had the knowledge of words [of

power]. Her heart turned away in disgust from the millions of men, and

she chose for herself the millions of the gods, but esteemed more

highly the millions of the spirits. Was it not possible to become even

as was Ra in heaven and upon earth, and to make [herself] mistress of

the earth, and a [mighty] goddess--thus she meditated in her heart--by

the knowledge of the Name of the holy god? Behold, Ra entered [heaven]

each day at the head of his mariners, establishing himself upon the

double throne of the two horizons. Now the divine one had become old,

he dribbled at the mouth, and he let his emissions go forth from him

upon the earth, and his spittle fell upon the ground. This Isis

kneaded in her hand,[FN#66] with [some] dust, and she fashioned it in

the form of a sacred serpent, and made it to have the form of a dart,

so that none might be able to escape alive from it, and she left it

lying upon the road whereon the great god travelled, according to his

desire, about the two lands. Then the holy god rose up in the

tabernacle of the gods in the great double house (life, strength,

health!) among those who were in his train, and [as] he journeyed on

his way according to his daily wont, the holy serpent shot its fang

into him, and the living fire was departing from the god's own body,

and the reptile destroyed the dweller among the cedars. And the mighty

god opened his mouth, and the cry of His Majesty (life, strength,

health!) reached unto the heavens, and the company of the gods said,

"What is it?" and his gods said, "What is the matter?" And the god

found [no words] wherewith to answer concerning himself. His jaws

shook, his lips trembled, and the poison took possession of all his

flesh just as Hapi (i.e., the Nile) taketh possession of the land

through which he floweth. Then the great god made firm his heart

(i.e., took courage) and he cried out to those who were in his

following:--"Come ye unto me, O ye who have come into being from my

members,[FN#67] ye gods who have proceeded from me, for I would make

you to know what hath happened. I have been smitten by some deadly

thing, of which my heart hath no knowledge, and which I have neither

seen with my eyes nor made with my hand; and I have no knowledge at all

who hath done this to me. I have never before felt any pain like unto

it, and no pain can be worse than this [is]. I am a Prince, the son of

a Prince, and the divine emanation which was produced from a god. I am

a Great One, the son of a Great One, and my father hath determined for

me my name. I have multitudes of names, and I have multitudes of

forms, and my being existeth in every god. I have been invoked (or,

proclaimed?) by Temu and Heru-Hekennu. My father and my mother uttered

my name, and [they] hid it in my body at my birth so that none of those

who would use against me words of power might succeed in making their

enchantments have dominion over me.[FN#68] I had come forth from my

tabernacle to look upon that which I had made, and was making my way

through the two lands which I had made, when a blow was aimed at me,

but I know not of what kind. Behold, is it fire? Behold, is it water?

My heart is full of burning fire, my limbs are shivering, and my

members have darting pains in them. Let there be brought unto me my

children the gods, who possess words of magic, whose mouths are cunning

[in uttering them], and whose powers reach up to heaven." Then his

children came unto him, and every god was there with his cry of

lamentation; and Isis[FN#69] came with her words of magic, and the

place of her mouth [was filled with] the breath of life, for the words





which she putteth together destroy diseases, and her words make to live

those whose throats are choked (i.e., the dead). And she said, "What

is this, O divine father? What is it? Hath a serpent shot his venom

into thee? Hath a thing which thou hast fashioned lifted up its head

against thee? Verily it shall be overthrown by beneficent words of

power, and I will make it to retreat in the sight of thy rays." The

holy god opened his mouth, [saying], I was going along the road and

passing through the two lands of my country, for my heart wished to

look upon what I had made, when I was bitten by a serpent which I did

not see; behold, is it fire? Behold, is it water? I am colder than

water, I am hotter than fire, all my members sweat, I myself quake,

mine eye is unsteady. I cannot look at the heavens, and water forceth

itself on my face as in the time of the Inundation."[FN#70] And Isis

said unto Ra, "O my divine father, tell me thy name, for he who is able

to pronounce his name liveth." [And Ra said], "I am the maker of the

heavens and the earth, I have knit together the mountains, and I have

created everything which existeth upon them. I am the maker of the

Waters, and I have made Meht-ur to come into being; I have made the

Bull of his Mother, and I have made the joys of love to exist. I am

the maker of heaven, and I have made to be hidden the two gods of the

horizon, and I have placed the souls of the gods within them. I am the

Being who openeth his eyes and the light cometh; I am the Being who

shutteth his eyes and there is darkness. I am the Being who giveth the

command, and the waters of Hapi (the Nile) burst forth, I am the Being

whose name the gods know not. I am the maker of the hours and the

creator of the days. I am the opener (i.e., inaugurator) of the

festivals, and the maker of the floods of water. I am the creator of

the fire of life whereby the works of the houses are caused to come

into being. I am Khepera in the morning, and Ra (at the time of his

culmination (i.e., noon), and Temu in the evening."[FN#71]

Nevertheless the poison was not driven from its course, and the great

god felt no better. Then Isis said unto Ra, "Among the things which

thou hast said unto me thy name hath not been mentioned. O declare

thou it unto me, and the poison shall come forth; for the person who

hath declared his name shall live." Meanwhile the poison burned with

blazing fire and the heat thereof was stronger than that of a blazing

flame. Then the Majesty of Ra, said, "I will allow myself to be

searched through by Isis, and my name shall come forth from my body and

go into hers." Then the divine one hid himself from the gods, and the

throne in the Boat of Millions of Years[FN#72] was empty. And it came

to pass that when it was the time for the heart to come forth [from the

god], she said unto her son Horus, "The great god shall bind himself by

an oath to give his two eyes."[FN#73] Thus was the great god made to

yield up his name, and Isis, the great lady of enchantments, said,

"Flow on, poison, and come forth from Ra; let the Eye of Horus come

forth from the god and shine(?) outside his mouth. I have worked, and

I make the poison to fall on the ground, for the venom hath been

mastered. Verily the name hath been taken away from the great god.

Let Ra live, and let the poison die; and if the poison live then Ra

shall die. And similarly, a certain man, the son of a certain man,

shall live and the poison shall die." These were the words which spake

Isis, the great lady, the mistress of the gods, and she had knowledge

of Ra in his own name. The above words shall be said over an image of

Temu and an image of Heru-Hekennu,[FN#74] and over an image of Isis and

an image of Horus.





[FN#66] Here we have another instance of the important part which the

spittle played in magical ceremonies that were intended to produce evil

effects. The act of spitting, however, was intended sometimes to carry

a curse with it, and sometimes a blessing, for a man spat in the face

of his enemy in order to lay the curse of impurity upon him, and at the

present time, men spit upon money to keep the devils away from it.



[FN#67] The gods were, according to one belief, nothing more than the

various names of Ra, who had taken the forms of the various members of

his body.



[FN#68] Thus the god's own name became his most important talisman.



[FN#69] The position of Isis as the "great enchantress" is well

defined, and several instances of her magical powers are recorded. By

the utterance of her words of power she succeeded in raising her dead

husband Osiris to life, and she enabled him by their means to beget

Horus of her. Nothing could withstand them, because they were of

divine origin, and she had learned them from Thoth, the intelligence of

the greatest of the gods.



[FN#70] Or, "the period of the summer." The season Shemmu, began soon

after the beginning of April and lasted until nearly the end of July.



[FN#71] Khepera, Rd, and Temu were the three principal forms of the

Sun-god according to the theological system of the priests of

Heliopolis.



[FN#72] The name by which the Boat of Ra is generally known in

Egyptian texts. It was this boat which was stopped in its course when

Thoth descended from the sky to impart to Isis the words of power that

were to raise her dead child Horus to life.



[FN#73] i.e., the fluid of life of the sun, and the fluid of life of

the moon. The sun and the moon were the visible, material symbols of

the Sun god.



[FN#74] The attributes of this god are not well defined. He was a god

of the Eastern Delta, and was associated with the cities where Temu was

worshipped.



THE LEGEND OF HORUS OF BEHUTET AND THE WINGED DISK.



XII. In the three hundred and sixty-third year of Ra-Heru-Khuti, who

liveth for ever and forever, His Majesty was in Ta-Kens,[FN#75] and his

soldiers were with him; [the enemy] did not conspire (auu) against

their lord, and the land [is called] Uauatet unto this day. And Ra set

out on an expedition in his boat, and his followers were with him, and

he arrived at Uthes-Heru,[FN#76] [which lay to] the west of this nome,

and to the east of the canal Pakhennu, which is called [ . . . . . . .



to this day]. And Heru-Behutet was in the boat of Ra, and he said

unto his father Ra-Heru-Khuti (i.e., Ra-Harmachis), "I see that the

enemies are conspiring against their lord; let thy fiery serpent gain

the mastery . . . . . over them."



[FN#75] i.e., in Nubia, probably the portion of it which lies round

about the modern Kalabsha. In ancient days Ta-kens appears to have

included a portion of the Nile Valley to the north of Aswan.



XIII. Then the Majesty of Ra Harmachis said unto thy divine KA, "O

Heru-Behutet, O son of Ra, thou exalted one, who didst proceed from me,

overthrow thou the enemies who are before thee straightway." And Heru-

Behutet flew up into the horizon in the form of the great Winged Disk,

for which reason he is called "Great god, lord of heaven," unto this

day. And when he saw the enemies in the heights of heaven he set out

to follow after them in the form of the great Winged Disk, and he

attacked with such terrific force those who opposed him, that they

could neither see with their eyes nor hear with their ears, and each of

them slew his fellow. In a moment of time there was not a single

creature left alive. Then Heru Behutet, shining with very many

colours, came in the form of the great Winged Disk to the Boat of Ra-

Harmachis, and Thoth said unto Ra, "O Lord of the gods, Behutet hath

returned in the form of the great Winged Disk, shining [with many

colours] . . . . . . children;" for this reason he is called Heru-

Behutet unto this day. And Thoth said, "The city Teb shall be called

the city of Heru-Behutet," and thus is it called unto this day. And Ra

embraced the . . . . . of Ra, and said unto Heru-Behutet, "Thou didst

put grapes[FN#77] into the water which cometh forth from it,[FN#78] and

thy heart rejoiced thereat;" and for this reason the water (or, canal)

of Heru-Behutet is called "[Grape-Water]" unto this day, and the . . .

. . . . . . . . unto this day. And Heru-Behutet said, "Advance, O Ra,

and look thou upon thine enemies who are lying under thee on this

land;" thereupon the Majesty of Ra set out on the way, and the goddess

Asthertet ('Ashtoreth?) was with him, and he saw the enemies overthrown

on the ground, each one of them being fettered. Then said Ra to Heru-

Behutet, "There is sweet life in this place," and for this reason the

abode of the palace of Heru-Behutet is called "Sweet Life" unto this

day. And Ra, said unto Thoth, "[Here was the slaughter] of mine

enemies; "and the place is called Teb[FN#79] unto this day. And Thoth

said unto Heru-Behutet, "Thou art a great protector (makaa);" and the

Boat of Heru-Behutet is called Makaa[FN#80] unto this day. Then said

Ra unto the gods who were in his following, "Behold now, let us sail in

our boat upon the water, for our hearts are glad because our enemies

have been overthrown on the earth;" and the water where the great god

sailed is called P-Khen-Ur[FN#81] unto this day. And behold the

enemies [of Ra] rushed into the water, and they took the forms of

[crocodiles and] hippopotami, but nevertheless Ra-Heru-Khuti sailed

over the waters in his boat, and when the crocodiles and the

hippopotami had come nigh unto him, they opened wide their jaws in

order to destroy Ra-Heru-Khuti. And when Heru-Behutet arrived and his

followers who were behind him in the forms of workers in metal, each

having in his hands an iron spear and a chain, according to his name,

they smote the crocodiles and the hippopotami; and there were brought



in there straightway six hundred and fifty-one crocodiles, which had

been slain before the city of Edfu. Then spake Ra-Harmachis unto Heru-

Behutet, "My Image shall be [here] in the land of the South, (which is

a house of victory (or, strength); "and the House of Heru-Behutet is

called Nekht-Het unto this day.



[FN#76] i.e., Apollinopolis, the modern Edfu.



[FN#77] i.e. drops of blood.



[FN#78] i.e., from the city.



[FN#79] i.e., Edfu.



[FN#80] i.e., Great Protector.



[FN#81] i.e., "Great Canal."



XIV. Then the god Thoth spake, after he had looked upon the enemies

lying upon the ground, saying, "Let your hearts rejoice, O ye gods of

heaven! Let your hearts rejoice, O ye gods who are in the earth!

Horus, the Youthful One, cometh in peace, and he hath made manifest on

his journey deeds of very great might, which he hath performed

according to 'the Book of Slaying the Hippopotamus.'" And from that day

figures of Heru-Behutet in metal have existed.

Then Heru-Behutet took upon himself the form of the Winged Disk, and he

placed himself upon the front of the Boat of Ea. And he placed by his

side the goddess Nekhebet[FN#82] and the goddess Uatchet,[FN#83] in the

form of two serpents, that they might make the enemies to quake in

[all] their limbs when they were in the forms of crocodiles and

hippopotami in every place wherein be came in the Land of the South and

in the Land of the North. Then those enemies rose up to make their

escape from before him, and their face was towards the Land of the

South. And their hearts were stricken down through fear of him. And

Heru-Behutet was at the back (or, side) of them in the Boat of Ra, and

there were in his hands a metal lance and a metal chain; and the metal

workers who were with their lord were equipped for fighting with lances

and chains. And Heru-Behutet saw them[FN#84] to the south-east of the

city of Uast (Thebes) some distance away. Then Ra said to Thoth,

"Those enemies shall be smitten with blows that kill;" and Thoth said

to Ra, "[That place] is called the city Tchet-Met unto this day." And

Heru-Behutet made a great overthrow among them, and Ra said, "Stand

still, O Heru-Behutet," and [that place] is called "Het-Ra" to this

day, and the god who dwelleth therein is Heru-Behutet-Ra-Amsu (or,

Min). Then those enemies rose up to make their escape from before him,

and the face of the god was towards the Land of the North, and their

hearts were stricken through fear of him. And Heru-Behutet was at the

back (or, side) of them in the Boat of Ra, and those who were following

him had spears of metal and chains of metal in their hands; and the god

himself was equipped for battle with the weapons of the metal workers

which they had with them. And he passed a whole day before he saw them

to the north-east of the nome of Tentyra (Dendera). Then Ra said unto





Thoth, "The enemies are resting . . . . . . . their lord." And the

Majesty of Ra-Harmachis said to Heru-Behutet, "Thou art my exalted son

who didst proceed from Nut. The courage of the (enemies hath failed in

a moment." And Heru-Behutet made great slaughter among them. And

Thoth said "The Winged Disk shall be called. . . . . in the name of

this Aat;" and is called Heru-Behutet . . . . . its mistress. His name

is to the South in the name of this god, and the acacia and the

sycamore shall be the trees of the sanctuary. Then the enemies turned

aside to flee from before him, and their faces were [towards the North,

and they went] to the swamps of Uatch-ur (i.e., the Mediterranean), and

[their courage failed through fear of him]. And Heru-Behutet was at

the back (or, side) of them in the Boat of Ra, and the metal spear was

in his hands, and those who were in his following were equipped with

the weapons for battle of the metal workers. And the god spent four

days and four nights in the water in pursuit of them, but he did not

see one of the enemies, who fled from before him in the water in the

forms of crocodiles and hippopotami. At length he found them and saw

them. And Ra said unto Horus of Heben, "O Winged Disk, thou great god

and lord of heaven, seize thou them . . . . . .;" and he hurled his

lance after them, and he slew them, and worked a great overthrow of

them. And he brought one hundred and forty-two enemies to the forepart

of the Boat [of Ra], and with them was a male hippopotamus which had

been among those enemies. And he hacked them in pieces with his knife,

and he gave their entrails to those who were in his following, and he

gave their carcases to the gods and goddesses who were in the Boat of

Ra on the river-bank of the city of Heben. Then Ra said unto Thoth,

"See what mighty things Heru-Behutet hath performed in his deeds

against the enemies: verily he hath smitten them! And of the male

hippopotamus he hath opened the mouth, and he hath speared it, and he

hath mounted upon its back." Then said Thoth to Ra, "Horus shall be

called 'Winged Disk, Great God, Smiter of the enemies in the town of

Heben' from this day forward, and he shall be called 'He who standeth

on the back' and 'prophet of this god,' from this day forward." These

are the things which happened in the lands of the city of Heben, in a

region which measured three hundred and forty-two measures on the

south, and on the north, on the west, and on the east.



[FN#82] The goddess Nekhebet was incarnate in a special kind of

serpent, and the centre of her worship was in the city of Nekheb, which

the Greeks called Eileithyiaspolis, and the Arabs Al-Kab.



[FN#83] The centre of the worship of Uatchet, or Uatchit, was at Per-

Uatchet, a city in the Delta.



[FN#84] i.e., the enemies.



XV. Then the enemies rose up before him by the Lake of the North, and

their faces were set towards Uatch-ur[FN#85] which they desired to

reach by sailing; but the god smote their hearts and they turned and

fled in the water, and they directed their course to the water of the

nome of Mertet-Ament, and they gathered themselves together in the

water of Mertet in order to join themselves with the enemies [who

serve] Set and who are in this region. And Heru-Behutet followed them,



being equipped with all his weapons of war to fight against them. And

Heru-Behutet made a journey in the Boat of Ra, together with the great

god who was in his boat with those who were his followers, and he

pursued them on the Lake of the North twice, and passed one day and one

night sailing down the river in pursuit of them before he perceived and

overtook them, for he knew not the place where they were. Then he

arrived at the city of Per-Rehu. And the Majesty of Ra said unto Heru-

Behutet, "What hath happened to the enemies? They have gathered

together themselves in the water to the west (?) of the nome of Mertet

in order to unite themselves with the enemies [who serve] Set, and who

are in this region, at the place where are our staff and sceptre." And

Thoth said unto Ra, "Uast in the nome of Mertet is called Uaseb because

of this unto this day, and the Lake which is in it is called Tempt."

Then Heru-Behutet spake in the presence of his father Ra, saying, "I

beseech thee to set thy boat against them, so that I may be able to

perform against them that which Ra willeth;" and this was done. Then

he made an attack upon them on the Lake which was at the west of this

district, and he perceived them on the bank of the city . . . . . .

which belongeth to the Lake of Mertet. Then Heru-Behutet made an

expedition against them, and his followers were with him, and they were

provided with weapons of all kinds for battle, and he wrought a great

overthrow among them, and he brought in three hundred and eighty-one

enemies, and he slaughtered them in the forepart of the Boat of Ra, and

he gave one of them to each of those who were in his train. Then Set

rose up and came forth, and raged loudly with words of cursing and

abuse because of the things which Heru-behutet had done in respect of

the slaughter of the enemies. And Ra said unto Thoth, "This fiend

Nehaha-hra uttereth words at the top of his voice because of the things

which Heru-Behutet hath done unto him;" and Thoth said unto Ra, "Cries

of this kind shall be called Nehaha-hra unto this day." And Heru-

Behutet did battle with the Enemy for a period of time, and he hurled

his iron lance at him, and he throw him down on the ground in this

region, which is called Pa-Rerehtu unto this day. Then Heru-Behutet

came and brought the Enemy with him, and his spear was in his neck, and

his chain was round his hands and arms, and the weapon of Horus had

fallen on his mouth and had closed it; and he went with him before his

father Ra, who said, "O Horus, thou Winged Disk, twice great (Urui-

Tenten) is the deed of valour which thou hast done, and thou hast

cleansed the district." And Ra, said unto Thoth, "The palace of Heru-

Behutet shall be called, 'Lord of the district which is cleansed'

because of this;" and [thus is it called] unto this day. And the name

of the priest thereof is called Ur-Tenten unto this day. And Ra said

unto Thoth, "Let the enemies and Set be given over to Isis and her son

Horus, and let them work all their heart's desire upon them." And she

and her son Horus set themselves in position with their spears in him

at the time when there was storm (or, disaster) in the district, and

the Lake of the god was called She-En-Aha from that day to this. Then

Horus the son of Isis cut off the head of the Enemy [Set], and the

heads of his fiends in the presence of father Ra and of the great

company of the gods, and he dragged him by his feet through his

district with his spear driven through his head and back. And Ra said

unto Thoth, "Let the son of Osiris drag the being of disaster through

his territory;" and Thoth said, "It shall be called Ateh," and this

hath been the name of the region from that day to this. And Isis, the

divine lady, spake before Ra, saying, "Let the exalted Winged Disk

become the amulet of my son Horus, who hath cut off the head of the

Enemy and the heads of his fiends."





[FN#85] i.e., the Mediterranean.





XVI. Thus Heru-Behutet and Horus, the son of Isis, slaughtered that

evil Enemy, and his fiends, and the inert foes, and came forth with

them to the water on the west side of this district. And Heru-Behutet

was in the form of a man of mighty strength, and he had the face of a

hawk, and his head was crowned with the White Crown and the Red Crown,

and with two plumes and two uraei, and he had the back of a hawk, and

his spear and his chain were in his hands. And Horus, the son of Isis,

transformed himself into a similar shape, even as Heru-Behutet had done

before him. And they slew the enemies all together on the west of Per-

Rehu, on the edge of the stream, and this god hath sailed over the

water wherein the enemies had banded themselves to-ether against him

from that day to this. Now these things took place on the 7th day of

the first mouth of the season Pert. And Thoth said, "This region shall

be called AAT-SHATET," and this hath been the name of the region from

that day unto this; and the Lake which is close by it hath been called

Temt from that day to this, and the 7th day of the first month of the

season Pert hath been called the Festival of Sailing from that day to

this.

Then Set took upon himself the form of a hissing serpent, and he

entered into the earth in this district without being seen. And Ra

said, "Set hath taken upon himself the form of a hissing serpent. Let

Horus, the son of Isis, in the form of a hawk-headed staff, set himself

over the place where he is, so that the serpent may never more appear."

And Thoth said, "Let this district be called Hemhemet[FN#86] by name;"

and thus hath it been called from that day to this. And Horus, the son

of Isis, in the form of a hawk-headed staff, took up his abode there

with his mother Isis; in this manner did these things happen.



[FN#86] This name means "the place of the Roarer," Hemhemti, being a

well-known name of the Evil One. Some texts seem to indicate that

peals of thunder were caused by the fiend Set.



Then the Boat of Ra arrived at the town of Het-Aha; its forepart was

made of palm wood, and the hind part was made of acacia wood; thus the

palm tree and the acacia tree have been sacred trees from that day to

this. Then Heru-Behutet embarked in the Boat of Ra, after he had made

an end of fighting, and sailed; and Ra said unto Thoth, "Let this Boat

be called . . . . . . .;" and thus hath it been called from that day to

this, and these things have been done in commemoration in this place

from that day to this.



And Ra said unto Heru-Behutet, "Behold the fighting of the Smait fiend







and his two-fold strength, and the Smai fiend Set, are upon the water

of the North, and they will sail down stream upon . . . . . ." [And]

Heru-Behutet said, "Whatsoever thou commandest shall take place, O Ra,

Lord of the gods. Grant thou, however, that this thy Boat may pursue

them into every place whithersoever they shall go, and I will do to

them whatsoever pleaseth Ra." And everything was done according to

what he had said. Then this Boat of Ra was brought by the winged Sun-

disk upon the waters of the Lake of Meh,[FN#87] [and] Heru-Behutet took

in his hands his weapons, his darts, and his harpoon, and all the

chains [which he required] for the fight.



[FN#87] It is probable that the Lake of Meh, i.e., the Lake of the

North, was situated in the north-east of the Delta, not far from Lake

Manzalah.



And Heru-Behutet looked and saw one [only] of these Sebau[FN#88] fiends

there on the spot, and he was by himself. And he threw one metal dart,

and brought (or, dragged) them along straightway, and he slaughtered

them in the presence of Ra. And he made an end [of them, and there

were no more of the fiends] of Set in this place at [that] moment.



[FN#88] "Sebiu" is a common name for the associates of Seti, and this

fiend is himself called "Seba," a word which means something like

"rebel."



XVII. And Thoth said, "This place shall be called Ast-Ab-Heru"[FN#89]

because Heru-Behutet wrought his desire upon them (i.e., the enemy);

and he passed six days and six nights coming into port on the waters

thereof and did not see one of them. And he saw them fall down in the

watery depths, and he made ready the place of Ast-ab-Heru there. It

was situated on the bank of the water, and the face (i.e., direction)

thereof was full-front towards the South. And all the rites and

ceremonies of Heru-Behutet were performed on the first day of the first

month[FN#90] of the season Akhet, and on the first day of the first

month[FN#91] of the season Pert, and on the twenty-first and twenty-

fourth days of the second month[FN#92] of the season Pert. These are

the festivals in the town of Ast-ab, by the side of the South, in An-

rut-f.[FN#93] And he came into port and went against them, keeping

watch as for a king over the Great God in An-rut-f, in this place, in

order to drive away the Enemy and his Smaiu fiends at his coming by

night from the region of Mertet, to the west of this place.

[FN#89] i.e., place of the desire of Horus.







[FN#90] The month Thoth.



[FN#91] The month Tybi.



[FN#92] The month Mekhir.



[FN#93] A mythological locality originally placed near Herakleopolis.

The name means "the place where nothing grows." Several forms of the

name occur in the older literature, e.g. in the Theban Recension of the

Book of the Dead.



And Heru-Behutet was in the form of a man who possessed great strength,

with the face of a hawk; and he was crowned with the White

Crown,[FN#94] and the Red Crown,[FN#95] and the two plumes, and the

Urerit Crown, and there were two uraei upon his head. His hand grasped

firmly his harpoon to slay the hippopotamus, which was [as hard] as the

khenem[FN#96] stone in its mountain bed.



[FN#94] The Crown of the South.



[FN#95] The Crown of the North.



[FN#96] A kind of jasper (?).



And Ra said unto Thoth, "Indeed [Heru-]Behutet is like a Master-fighter

in the slaughter of his enemies . . . . . ."



And Thoth said unto Ra, "He shall be called 'Neb-Ahau'" (i.e., Master-

fighter); and for this reason he hath been thus called by the priest of

this god unto this day.



And Isis made incantations of every kind in order to drive away the

fiend Ra from An-rut-f, and from the Great God in this place. And

Thoth said [unto Ra], "The priestess of this god shall be called by the

name of 'Nebt-Heka' for this reason."



And Thoth said unto Ra, "Beautiful, beautiful is this place wherein

thou hast taken up thy seat, keeping watch, as for a king, over the

Great God who is in An-rut-f[FN#97] in peace."



[FN#97] i.e., Osiris.





And Thoth said, "This Great House in this place shall therefore be

called 'Ast-Nefert'[FN#98] from this day. It is situated to the

south-west of the city of Nart, and [covereth] a space of four

schoinoi." And Ra Heru-Behutet said unto Thoth, "Hast thou not

searched through this water for the enemy?" And Thoth said, "The water

of the God-house in this place shall be called by the name of 'Heh'

(i.e., sought out)." And Ra said, "Thy ship, O Heru-Behutet, is great

(?) upon Ant-mer (?) . . . . . . And Thoth said, "The name of [thy

ship] shall be called 'Ur', and this stream shall be called 'Ant-mer

(?).'" As concerning (or, now) the place Ab-Bat (?) is situated on the

shore of the water. "Ast-nefert" is the name of the Great house, "Neb-

Aha" [is the name of] the priest . . . . . . . . is the name of the

priestess, "Heh" is the name of the lake . . . . . . . [is the name] of

the water, "Am-her-net" is the name of the holy (?) acacia tree, "Neter

het" is the name of the domain of the god, "Uru" is the name of the

sacred boat, the gods therein are Heru-Behutet, the smiter of the

lands, Horus, the son of Isis [and] Osiris . . . . . . . . his

blacksmiths[FN#99] are to him, and those who are in his following are

to him in his territory, with his metal lance, with his [mace], with

his dagger, and with all his chains (or, fetters) which are in the city

of Heru-Behutet.



[FN#98] i.e., "Beautiful Place."



[FN#99] Or perhaps fighting men who were armed with metal weapons.



[And when he had reached the land of the North with his followers, he

found the enemy.] Now as for the blacksmiths who were over the middle

regions, they made a great slaughter of the enemy, and there were

brought back one hundred and six of them. Now as for the blacksmiths

of the West, they brought back one hundred and six of the enemy. Now

as for the blacksmiths of the East, among whom was Heru-Behutet, he

slew them (i.e., the enemy) in the presence of Ra in the Middle

Domains.[FN#100]



[FN#100] In the sculptures (Naville, Mythe, pl. 17) Heru-Behutet is

seen standing in a boat spearing a crocodile, and immediately behind d

him in the boat is Ra-Harmachis in his shrine. The Mesentiu of the

West are represented by an armed warrior in a boat, who is spearing a

crocodile, and leads the way for Heru-Behutet. In a boat behind the

great god is a representative of the Mesentiu of the East spearing a

crocodile.



And Ra, said unto Thoth, "My heart [is satisfied] with the works of

these blacksmiths of Heru-Behutet who are in his bodyguard. They shall

dwell in sanctuaries, and libations and purifications and offerings

shall be made to their images, and [there shall be appointed for them]





priests who shall minister by the month, and priests who shall minister

by the hour, in all their God-houses whatsoever, as their reward

because they have slain the enemies of the god."



And Thoth said, "The [Middle] Domains shall be called after the names

of these blacksmiths from this day onwards, and the god who dwelleth

among them, Heru-Behutet, shall be called the 'Lord of Mesent' from

this day onwards, and the domain shall be called 'Mesent of the West'

from this day onwards."



As concerning Mesent of the West, the face (or, front) thereof shall be

towards [the East], towards the place where Ra riseth, and this Mesent

shall be called "Mesent of the East" from this day onwards. As

concerning the double town of Mesent, the work of these blacksmiths of

the East, the face (or, front) thereof shall be towards the South,

towards the city of Behutet, the hiding-place of Heru-Behutet. And

there shall be performed therein all the rites and ceremonies of Heru-

Behutet on the second day of the first month[FN#101] of the season of

Akhet, and on the twenty-fourth day of the fourth month[FN#102] of the

season of Akhet, and on the seventh day of the first month[FN#103] of

the season Pert, and on the twenty-first day of the second

month[FN#104] of the season Pert, from this day onwards. Their stream

shall be called "Asti," the name of their Great House shall be called

"Abet," the [priest (?)] shall be called "Qen-aha," and their domain

shall be called "Kau-Mesent" from this day onwards.



[FN#101] The month Thoth.



[FN#102] The month Choiak.



[FN#103] The month Tybi.



[FN#104] The mouth Mechir.



XVIII. And Ra said unto Heru-Behutet, "These enemies have sailed up

the river, to the country of Setet, to the end of the pillar-house of

Hat, and they have sailed up the river to the east, to the country or

Tchalt (or, Tchart),[FN#105] which is their region of swamps." And

Heru-Behutet said, "Everything which thou hast commanded hath come to

pass, Ra, Lord of the Gods; thou art the lord of commands." And they

untied the Boat of Ra, and they sailed up the river to the east. Then

he looked upon those enemies whereof some of them had fallen into the

sea (or, river), and the others had fallen headlong on the mountains.

[FN#105] Zoan-Tanis.





And Heru-Behutet transformed himself into a lion which had the face of

a man, and which was crowned with the triple crown.[FN#106] His paw

was like unto a flint knife, and he went round and round by the side of

them, and brought back one hundred and forty-two [of the enemy], and be

rent them in pieces with his claws. He tore out their tongues, and

their blood flowed on the ridges of the land in this place; and he made

them the property of those who were in his following [whilst] he was

upon the mountains.



[FN#106] In the sculpture (Naville, Mythe, pl. 18), we see a

representation of this lion, which is standing over the bodies of slain

enemies upon a rectangular pedestal, or block.



And Ra said unto Thoth, "Behold, Heru-Behutet is like unto a lion in

his lair [when] he is on the back of the enemy who have given unto him

their tongues."



And Thoth said, "This domain shall be called 'Khent-abt,' and it shall

[also] be called 'Tchalt' (or, Tchart) from this day onwards. And the

bringing of the tongues from the remote places of Tchalt (or, Tchart)

[shall be commemorated] from this day onwards. And this god shall be

called 'Heru-Behutet, Lord of Mesent,' from this day onwards."



And Ra said unto Heru-Behutet, "Let us sail to the south up the river,

and let us smite the enemies [who are] in the forms of crocodiles and

hippopotami in the face of Egypt."



And Heru-Behutet said, "Thy divine Ka, O Ra, Lord of the gods! Let us

sail up the river against the remainder--one third--of the enemies who

are in the water (or, river)." Then Thoth recited the Chapters of

protecting the Boat [of Ra] and the boats of the blacksmiths, [which he

used] for making tranquil the sea at the moment when a storm was raging

on it.



And Ra said unto Thoth, "Have we not journeyed throughout the whole

land? Shall we not journey cover the whole sea in like manner?" And

Thoth said, "This water shall be called the 'Sea of journeying,' from

this day onward."



And they sailed about over the water during the night, and they did not

see any of those enemies at all.



Then they made a journey forth and arrived in the country of Tasti,[FN#107] at the town of Shas-hertet, and he perceived the most able

of their enemies in the country of Uaua,[FN#108] and they were uttering

treason against Horus their Lord.





[FN#107] Northern Nubia; the name means "Land of the Bow."



[FN#108] A portion of Northern Nubia.



And Heru-Behut changed his form into that of the Winged Disk, [and took

his place] above the bow of the Boat of Ra. And he made the goddess

Nekhebit[FN#109] and the goddess Uatchit[FN#110] to be with him in the

form of serpents, so that they might make the Sebau fiends to quake in

[all] their limbs (or, bodies). Their boldness (i.e., that of the

fiends) subsided through the fear of him, they made no resistance

whatsoever, and they died straightway.



[FN#109] The goddess of the South.



[FN#110] The goddess of the North.



Then the gods who were in the following of the Boat of Heru-khuti said,

"Great, great is that which he hath done among them by means of the two

Serpent Goddesses,[FN#111] for he hath overthrown the enemy by means of

their fear of him."



[FN#111] i.e., Nekhebit and Uatchit.



And Ra Heru-khuti said, "The great one of the two Serpent Goddesses of

Heru-Behutet shall be called 'Ur-Uatchti'[FN#112] from this day

onwards."



[FN#112] "Great one of the Two Uraei-goddesses;" these goddesses had

their places above the brow of the god, or at the right and left of the

solar disk.



XIX. And Heru-khuti travelled on in his boat, and landed at the city

of Thes-Heru (Apollinopolis Magna). And Thoth said, "The being of

light who hath come forth from the horizon hath smitten the enemy in

the form which he hath made, and he shall be called Being of light who

hath come forth from the horizon from this day onwards."[FN#113]

[FN#113] In the sculpture (Naville, Mythe, pl. 19) we see the god, who





is hawk-headed, and wears the crowns of the South and North, seated in

a shrine set upon a pedestal. In the right hand he holds the sceptre

and in the left the ankh.



And Ra Heru-khuti (Ra Harmachis) said to Thoth, "Thou shalt make this

Winged Disk to be in every place wherein I seat myself (or, dwell), and

in [all] the seats of the gods in the South, and in [all] the seats of

the gods in the Land of the North . . . . . . . in the Country of

Horus, that it may drive away the evil ones from their domains."



Then Thoth made the image of the Winged Disk to be in every sanctuary

and in every temple, where they now are, wherein are all the gods and

all the goddesses from this day onwards. Now through the Winged Disk

which is on the temple-buildings of all the gods and all the goddesses

of the Land of the Lily,[FN#114] and the Land of the Papyrus,[FN#115]

[these buildings] become shrines of Heru-Behutet.



[FN#114] i.e., the North, especially the Delta.



[FN#115] i.e., the South.



As concerning Heru-Behutet, the great god, the lord of heaven, the

president of the Ater of the South,[FN#116] he it is who is made to be

on the right hand. This is Heru-Behutet on whom the goddess Nekhebit

is placed in the form of a serpent (or, uraeus). As concerning Heru-

Behutet, the great god, the lord of heaven, the lord of Mesent, the

president of the Ater of the North,[FN#117] he it is who is made to be

on the left hand. This Heru-Behutet on whom the goddess Uatchit is

placed is in the form of a serpent.



[FN#116] i.e., the southern half of heaven.



[FN#117] i.e., the northern half of heaven.



As concerning Heru-Behutet, the great god, the lord of heaven, the lord

of Mesent, the president of the two Aterti of the South and North, Ra

Heru-khuti set it (i.e., the Winged Disk) in his every place, to

overthrow the enemies in every place wherein they are. And he shall be

called President of the two Aterti of the South and North because of

this from this day onwards.[FN#118]



[FN#118] In the sculpture which illustrates this portion of the text

at Edfu, two Winged Disks are represented. The first has #### on each

side of it. The disk has an uraeus on each side. The second winged

symbol of the god consists of a beetle with outstretched wings, which





holds between his forelegs the solar disk, and between his hind legs

the symbol of the orbit of the sun.



A HYMN TO OSIRIS AND A LEGEND OF THE ORIGIN OF HORUS.



Homage to thee, Osiris, Lord of eternity, King of the gods, whose names

are manifold, whose transformations are sublime, whose form is hidden

in the temples whose Ka is holy, the Governor of Tetut,[FN#119] the

mighty one of possessions (?)in the shrine,[FN#120] the Lord of

praises[FN#121] in the nome of Anetch,[FN#122] President of the tchefa

food in Anu,[FN#123] Lord who art commemorated in [the town of]

Maati,[FN#124] the mysterious (or, hidden) Soul, the Lord of

Qerret,[FN#125] the sublime one in White Wall,[FN#126] the Soul of Ra

[and] his very body, who hast thy dwelling in Henensu,[FN#127] the

beneficent one, who art praised in Nart,[FN#128] who makest to rise up

thy Soul, Lord of the Great House in the city[FN#129] of the Eight

Gods,[FN#130] [who inspirest] great terror in Shas-hetep,[FN#131] Lord

of eternity, Governor of Abtu (Abydos).



[FN#119] More fully Pa-Asar-neb-Tetut, the Busiris of the Greeks;

Busiris = Pa-Asar, "House of Osiris," par excellence. The variant

Tataut also occurs.



[FN#120] An allusion, perhaps, to the town Sekhem, the capital of the

second nome (Letopolites) of Lower Egypt.



[FN#121] i.e., lord whose praises are sung.



[FN#122] Letopolites.



[FN#123] Heliopolis.



[FN#124] i.e., a famous sanctuary in the Letopolite nome where Ptah

was worshipped.



[FN#125] The region of the First Cataract, where the Nile was believed

to rise.



[FN#126] Memphis.



[FN#127] Herakleopolis, the {hbw XaNeS} of Isaiah.



[FN#128] A name of Herakleopolis.



[FN#129] Khemenu or Hermopolis, the city of Thoth.



[FN#130] These gods were: Nu and Nut; Hehu and Hehut; Kekui and

Kekuit; Kerh and Kerhet.





[FN#131] The capital of Set, the eleventh nome of Upper Egypt; the

chief local deity was Khnemu.



Thy seat (or, domain) reacheth far into Ta-tchesert,[FN#132] and thy

name is firmly stablished in the mouth[s] of men. Thou art the twofold substance of the Two Lands[FN#133] everywhere (?), and the divine

food (tchef) of the Kau,[FN#134] the Governor of the Companies[FN#135]

of the Gods, and the beneficent (or, perfect) Spirit-soul[FN#136] among

Spirit-souls. The god Nu draweth his waters from thee,[FN#137] and

thou bringest forth the north wind at eventide, and wind from thy

nostrils to the satisfaction of thy heart. Thy heart flourisheth, and

thou bringest forth the splendour of tchef food.



[FN#132] A name of the Other World.



[FN#133] i.e., the two Egypts, Upper and Lower.



[FN#134] The Doubles of the beatified who are fed by Osiris in the

Other World.



[FN#135] Three Companies are distinguished: the gods of Heaven, the

gods of Earth, and the gods of the Other World.



[FN#136] The indestructible, immortal Spirit-soul as opposed to the

Ba-soul or animal-soul.



[FN#137] Here and in other places I have changed the pronoun of the

third person into that of the second to avoid the abrupt changes of the

original.



The height of heaven and the stars [thereof] are obedient unto thee,

and thou makest to be opened the great gates [of the sky]. Thou art

the lord to whom praises are sung in the southern heaven, thou art he

to whom thanks are given in the northern heaven. The stars which never

diminish are under the place of thy face,[FN#138] and thy seats are the

stars which never rest.[FN#139] Offerings appear before thee by the

command of Keb. The Companies of the Gods ascribe praise unto thee,

the Star-gods of the Tuat smell the earth before thee,[FN#140] the

domains [make] bowings [before thee], and the ends of the earth make

supplication to thee [when] they see thee.



[FN#138] i.e., they are under thy inspection and care.



[FN#139] i.e., the stars which never set. The allusion is probably to

certain circumpolar stars.



[FN#140] i.e., do homage.





Those who are among the holy ones are in terror of him, and the Two

Lands, all of them, make acclamations to him when they meet His

Majesty. Thou art a shining Noble at the head of the nobles, permanent

in [thy] high rank, stablished in [thy] sovereignty, the beneficent

Power of the Company of the Gods. Well-pleasing [is thy] face, and

thou art beloved by him that seeth thee. Thou settest the fear of thee

in all lands, and because of their love for thee [men] hold thy name to

be pre-eminent. Every man maketh offerings unto thee, and thou art the

Lord who is commemorated in heaven and upon earth. Manifold are the

cries of acclamation to thee in the Uak[FN#141] festival, and the Two

Lands shout joyously to thee with one accord. Thou art the eldest, the

first of thy brethren, the Prince of the Company of the Gods, and the

stablisher of Truth throughout the Two Lands. Thou settest [thy] son

upon the great throne of his father Keb. Thou art the beloved one of

thy mother Nut, whose valour is most mighty [when] thou overthrowest

the Seba Fiend. Thou hast slaughtered thy enemy, and hast put the fear

of thee into thy Adversary.



[FN#141] One of the chief festivals of Osiris, during which the god

made a periplus.



Thou art the bringer in of the remotest boundaries, and art stable of

heart, and thy two feet are lifted up (?); thou art the heir of Keb and

of the sovereignty of the Two Lands, and he (i.e., Keb) hath seen thy

splendid qualities, and hath commanded thee to guide the lands (i.e.,

the world) by thy hand so long as times [and seasons] endure.



Thou hast made this earth with thy hand, the waters thereof, the winds

thereof, the trees and herbs thereof, the cattle thereof of every kind,

the birds thereof of every kind, the fish thereof of every kind, the

creeping things thereof, and the four-footed beasts thereof. The land

of the desert[FN#142] belongeth by right to the son of Nut, and the Two

Lands have contentment in making him to rise[FN#143] upon the throne of

his father like Ra.



[FN#142] This may also represent the mountainous districts of Egypt,

or even foreign countries in general.



[FN#143] To make him rise like the sun, or to enthrone him.



Thou rollest up into the horizon, thou settest the light above the

darkness, thou illuminest [the Two Lands] with the light from thy two

plumes, thou floodest the Two Lands like the Disk at the beginning of

the dawn. Thy White Crown pierceth the height of heaven saluting the

stars,[FN#144] thou art the guide of every god. Thou art

perfect[FN#145] in command and word. Thou art the favoured one of the

Great Company of the Gods, and thou art the beloved one of the Little





Company of the Gods.





[FN#144] Or, "becoming a brother to the stars," or the Star-gods.



[FN#145] Or, beneficent.



Thy sister [Isis] acted as a protectress to thee. She drove [thy]

enemies away, she averted seasons [of calamity from thee], she recited

the word (or, formula) with the magical power of her mouth, [being]

skilled of tongue and never halting for a word, being perfect in

command and word. Isis the magician avenged her brother. She went

about seeking for him untiringly.



She flew round and round over this earth uttering wailing cries of

grief, and she did not alight on the ground until she had found him.

She made light [to come forth] from her feathers, she made air to come

into being by means of her two wings, and she cried out the death cries

for her brother. She made to rise up the helpless members of him whose

heart was at rest, she drew from him his essence, and she made

therefrom an heir. She suckled the child in solitariness and none knew

where his place was, and he grew in strength. His hand is mighty (or,

victorious) within the house of Keb, and the Company of the Gods

rejoice greatly at the coming of Horus, the son of Osiris, whose heart

is firmly stablished, the triumphant one, the son of Isis, the flesh

and bone of Osiris. The Tchatcha[FN#146] of Truth, and the Company of

the Gods, and Neb-er-tcher[FN#147] himself, and the Lords of Truth,

gather together to him, and assemble therein.[FN#148] Verily those who

defeat iniquity rejoice[FN#149] in the House of Keb to bestow the

divine rank and dignity upon him to whom it belongeth, and the

sovereignty upon him whose it is by right.



[FN#146] Literally, the "Heads," I.e., the divine sovereign Chiefs at

the court of Osiris, who acted as administrators of the god, and even

as task-masters.



[FN#147] "He who is the lord to the end (or, limit) of the world," a

name of Osiris.



[FN#148] i.e., in the House of Keb.



[FN#149] Or perhaps "take their seats in the House of Keb."



A LEGEND OF PTAH NEFER-HETEP AND THE PRINCESS OF BEKHTEN.



The Horus: "Mighty Bull, the form(?) of risings[FN#150], stablished in

sovereignty like Tem." The Golden Horus: "Mighty one of





strength[FN#151], destroyer of the Nine Nations of the Bow."[FN#152]

King of the South and North: "The Lord of the Two Lands, User-Maat-Rasetep-en-Ra Son of Ra: Of his body, Ra-meses-meri-Amen, of Amen-

Ra;[FN#153] the Lord of the thrones of the Two Lands, and of the

Company of the Gods, the Lords of Thebes, the beloved one. The

beneficent god, the son of Amen, born of Mut, begotten of Heru-khuti,

the glorious offspring of Neb-tchert,[FN#154] begetting [as] the Bull

of his Mother, [FN#155] king of Egypt, Governor of the deserts, the

Sovereign who hath taken possession of the Nine Nations of the Bow;

[who] on coming forth from the womb ordained mighty things, who gave

commands whilst he was in the egg, the Bull, stable of heart, who hath

sent forth his seed; the king who is a bull, [and] a god who cometh

forth on the day of battle like Menthu,[FN#156] the mighty one of

strength like the son of Nut."[FN#157]



[FN#150] i.e., the image who rises like the sun day by day, or the

image of [many] crowns.



[FN#151] Or, mighty one of the thigh, i.e., he of the mighty thigh.



[FN#152] The nations of Nubia who fought with bows and arrows.



[FN#153] In this version of the protocol of Rameses II. the second

"strong name" of the king is omitted.



[FN#154] i.e., Neb-er-tcher.



[FN#155] Ka-mut-f, the {greek kamh^fic} of the Greeks.



[FN#156] The War-god of Thebes.



[FN#157] i.e., Osiris.



Behold, His Majesty was in the country of Neheru[FN#158] according to

his custom every year, and the chiefs of every land, even as far as the

swamps, came [to pay] homage, bearing offerings to the Souls of His

Majesty; and they brought their gifts, gold, lapis-lazuli, turquoise,

bars of wood of every kind of the Land of the God,[FN#159] on their

backs, and each one surpassed his neighbour.



[FN#158] The "country of the rivers," the {hbw AaRam NaHaRaYim} of

Gen. xxiv. 10, the #### of Syrian writers.



[FN#159] A name including Western Asia and a portion of the East Coast

of Africa.



And the Prince of Bekhten [also] caused his gifts to be brought, and he

set his eldest daughter at the head of them all, and he addressed words





of praise to His Majesty, and prayed to him for his life. And the

maiden was beautiful, and His Majesty considered her to be the most

lovely [woman] in the world, and he wrote down as her title, "Great

Royal Wife, Ra-neferu"; and when His Majesty arrived in Egypt, he did

for her whatsoever was done for the Royal Wife.



On the twenty-second day of the second month of the season of

Shemu,[FN#160] in the fifteenth year [of his reign], behold, His

Majesty was in Thebes, the Mighty [city], the Mistress of cities,

performing the praises of Father Amen, the Lord of the thrones of the

Two Lands, in his beautiful Festival of the Southern Apt,[FN#161] which

was the seat of his heart (i.e., the chosen spot) from primaeval time,

[when] one came to say to His Majesty, "An ambassador of the Prince of

Bekhten hath arrived bearing many gifts for the Royal Wife."



[FN#160] The summer. The Copts called the second month of this season

Paoni.



[FN#161] The modern Temple of Luxor.



And having been brought into the presence of His Majesty with his

gifts, he spake words of adoration to His Majesty, saying, "Praise be

unto thee, O thou Sun (Ra) of the Nine Nations of the Bow, permit us to

live before thee!" And when he had spoken, and had smelt the earth

before His Majesty, he continued his speech before His Majesty, saying,

"I have come unto thee, my King and Lord, on behalf of Bent-Resht, the

younger sister of the Royal Wife Ra-neferu. [Some] disease hath

penetrated into her members, and I beseech Thy Majesty to send a man of

learning to see her."



And His Majesty said, "Bring to me the magicians (or, scribes) of the

House of Life, and the nobles of the palace." And having been brought

into his presence straightway, His Majesty said unto them, "Behold, I

have caused you to be summoned [hither] in order that ye may hear this

matter. Now bring to me [one] of your company whose heart is

wise[FN#162], and whose fingers are deft." And the royal scribe

Tehuti-em-heb came into the presence of His Majesty, and His Majesty

commanded him to depart to Bekhten with that ambassador.



[FN#162] Or, a skilled craftsman.



And when the man of learning had arrived in Bekhten, he found Bent-

Resht in the condition of a woman who is possessed by a spirit, and he

found 12 this spirit to be an evil one, and to be hostile in his

disposition towards him.





And the Prince of Bekhten sent a messenger a second time into the

presence of His Majesty, saying, "O King, my Lord, I pray His (i.e.,

Thy) Majesty to command that a god be brought hither to contend

against the spirit."



Now when the messenger came to His Majesty in the first month[FN#163]

of the season of Shemu, in the twenty-sixth year [of his reign], on the

day which coincided with that of the Festival of Amen, His Majesty was

in the palace (or, temple?) of Thebes. And His Majesty spake a second

time[FN#164] in the presence of Khensu in Thebes, [called] "Nefer-

Hetep," saying, "O my fair Lord, I present myself before thee a second

time on behalf of the daughter of the Prince of Bekhten." Then Khensu,

in Thebes, [called] "Nefer-Hetep", was carried to Khensu, [called] "Paari-sekher," the great god who driveth away the spirits which attack.

And His Majesty spake before Khensu in Thebes, [called] "Nefer-Hetep,"

saying, "O my fair Lord, if thou wilt give (i.e., turn) thy face to

Khensu, [called] 'Pa-ari-sekher,' the great god who driveth away the

spirits which attack, permit thou that he may depart to Bekhten;" [and

the god] inclined his head with a deep inclination twice. And His

Majesty said, "Let, I pray, thy protective (or, magical) power [go]

with him, so that I may make His Majesty to go to Bekhten to deliver

the daughter of the Prince of Bekhten [from the spirit]."



[FN#163] The month Pakhon of the Copts.



[FN#164] The text makes no mention of the first application to Khensu.



And Khensu in Thebes, [called] "Nefer-Hetep," inclined his head with a

deep inclination twice. And he made [his] protective power to pass

into Khensu, [called] "Pa-ari-sekher-em-Uast," in a fourfold measure.

Then His Majesty commanded that Khensu, [called] "Pa-ari-sekher-em-

Uast," should set out on his journey in a great boat, [accompanied by]

five smaller boats, and chariots, and a large number of horses [which

marched] on the right side and on the left.



And when this god arrived in Bekhten at the end of a period of one year

and five months, the Prince of Bekhten came forth with his soldiers and

his chief[s] before Khensu, [called] "Pa-ari-sekher," and he cast

himself down upon his belly, saying, "Thou hast come to us, and thou

art welcomed by us, by the commands of the King of the South and North,

User-Maat-Ra-setep-en-Ra!"



And when this god had passed over to the place where Bent-Resht was, he

worked upon the daughter of the Prince of Bekhten with his magical

power, and she became better (i.e., was healed) straightway. And this

spirit which had been with her said, in the presence of Khensu,

[called] "Pa-ari-sekher-em-Uast," "Come in peace (i.e., Welcome!), O

great god, who dost drive away the spirits which attack! Bekhten is

thy city, the people thereof, both men and women, are thy (servants,





and I myself am thy servant. I will [now] depart unto the place whence

I came, so that I may cause thy heart to be content about the matter

concerning which thou hast come. I pray that Thy Majesty will command

that a happy day (i.e., a festival, or day of rejoicing) be made with

me, and with the Prince of Bekhten." And this god inclined his head

[in approval] to his priest, saying, "Let the Prince of Bekhten make a

great offering in the (presence of this spirit."



Now whilst Khensu, [called] "Pa-ari-sekher-em-Uast," was arranging

these [things] with the spirit, the Prince of Bekhten and his soldiers

were standing there, and they feared with an exceedingly great fear.

And the Prince of Bekhten made a great offering in the presence of

Khensu, [called] "Pa-ari-sekher-em-Uast," and the spirit of the Prince

of Bekhten, and he made a happy day (i.e., festival) on their behalf,

and [then] the spirit departed in peace unto the place which he loved,

by the command of Khensu, [called] "Pa-ari-sekher-em-Uast." And the

Prince of Bekhten, and every person who was in the country of Bekhten,

rejoiced very greatly, and he took counsel with his heart, saying, "It

hath happened that this god hath been given as a gift to Bekhten, and I

will not permit him to depart to Egypt."



And [when] this god had tarried for three years and nine months in

Bekhten, the Prince of Bekhten, who was lying down asleep on his bed,

saw this god come forth outside his shrine (now he was in the form of a

golden hawk), and he flew up into the heavens and departed to Egypt;

and when the Prince woke up he was trembling. And he said unto the

prophet of Khensu, [called] "Pa-ari-sekher-em-Uast," "This god who

tarried with us hath departed to Egypt; let his chariot also depart to

Egypt."



And the Prince of Bekhten permitted [the image of] the god to set out

for Egypt, and he gave him many great gifts of beautiful things of all

kinds, and a large number of soldiers and horses [went with him]. And

when they had arrived in peace in Thebes, Khensu, [called] "Pa-arisekher-em-Uast," went into the Temple of Khensu in Thebes, [called]

"Nefer-Hetep," and he placed the offerings which the Prince of Bekhten

had given unto him, beautiful things of all kinds, before Khensu in

Thebes, [called] "Nefer-Hetep," and he gave nothing thereof whatsoever

to his [own] temple.



Thus Khensu, [called] "Pa-ari-sekher-em-Uast," arrived in his temple in

peace, on the nineteenth day of the second month[FN#165] of the season

Pert, in the thirty-third year of the [reign of the] King of the South

and North, User-Maat-en-Ra-setep-en-Ra, the giver of life, like Ra, for

ever.



[FN#165] The month Mekhir of the Copts; the season Pert is the

Egyptian spring.





A LEGEND OF THE GOD KHNEMU AND OF A SEVEN YEARS' FAMINE.



In the eighteenth year of the Horus, Neter-Khat, of the King of the

South and North, Neter-Khat, of the Lord of the Shrines of Uatchit and

Nekhebit, Neter-Khat, of the Golden Horus Tcheser,[FN#166] when Matar

was Ha Prince, and Erpa, and Governor of the temple-cities in the Land

of the South, and director of the Khenti[FN#167] folk in Abtu,[FN#168]

there was brought unto him the following royal despatch: "This is to

inform thee that misery hath laid hold upon me [as I sit] upon the

great throne by reason of those who dwell in the Great House.[FN#169]

My heart is grievously afflicted by reason of the exceedingly great evil

[which hath happened] because Hapi (i.e., the Nile) hath not come

forth[FN#170] in my time to the [proper] height for seven years. Grain

is very scarce, vegetables are lacking altogether, every kind of thing

which men eat for their food hath ceased, and every man [now] plundereth

"his neighbour. Men wish to walk, but are unable to move, the child

waileth, the young man draggeth his limbs along, and the hearts of the

aged folk are crushed with despair; their legs give way under them, and

they sink down to the ground, and their hands are laid upon their bodies

[in pain]. The shennu[FN#171] nobles are destitute of counsel, and

[when] the storehouses which should contain supplies are opened, there

cometh forth therefrom nothing but wind. Everything is in a state of

ruin. My mind hath remembered, going back to former time, when I had an

advocate, to the time of the gods, and of the Ibis-god, and of the chief

Kher-heb priest I-em-hetep,[FN#172] the son of Ptah of his Southern

Wall."



[FN#166] Tcheser was a king of the IIIrd Dynasty, and is famous as the

builder of the Step Pyramid at Sakkarah. His tomb was discovered by

Mr. J. Garstang at Bet Khallaf in Upper Egypt in 1901.



[FN#167] i.e., the people who were in front of, that is, to the South

of Egypt, or the population of the country which lies between Dakkah

and Aswan.



[FN#168] The ancient Egyptian name for Elephantine Island, which

appears to have gained this name because it resembled an elephant in

shape.



[FN#169] i.e., the palace.



[FN#170] i.e., risen.



[FN#171] i.e., the high court officials and administrators.



[FN#172] The famous priest and magician, who was subsequently deified





and became one of the chief gods of Memphis.



"Where is the place of birth of Hapi (the Nile)? What god, or what

goddess, presideth (?) over it? What manner of form hath he? It is he

who stablisheth revenue for me, and a full store of grain. I would go

to the Chief of Het-Sekhet[FN#173] whose beneficence strengtheneth all

men in their works. I would enter into the House of Life,[FN#174] I

would unfold the written rolls [therein], and I would lay my hand upon

them."



[FN#173] Hermopolis.



[FN#174] Per-ankh, or Pa-ankh, was a name given to one of the temple-

colleges of priests and scribes.



Then [Matar] set out on his journey, and he returned to me straightway.

He gave me instruction concerning the increase of Hapi,[FN#175] and

told me all things which men had written concerning it, and he revealed

to me the secret doors (?) whereto my ancestors had betaken themselves

quickly, the like of which has never been, to [any] king since the time

of Ra, (?). And he said unto me: "There is a city in the middle of the

stream wherefrom Hapi maketh his appearance; "'Abu'[FN#176] was its

name in the beginning; it is the City of the Beginning, and it is the

Nome of the City of the Beginning. [It reacheth] to Uaua,[FN#177]

which is the beginning of the land. There is too a flight of

steps,[FN#178] which reareth itself to a great height, and is the

support of Ra, when he maketh his calculation to prolong life to

everyone; 'Netchemtchem Ankh'[FN#179] is the name of its abode. 'The

two Qerti'[FN#180] is the name of the water, and they are the two

breasts from which every good thing cometh forth (?).



[FN#175] i.e., the Inundation, or Nile Flood.



[FN#176] The Elephant City, i.e., Elephantine.



[FN#177] A portion of Northern Nubia.



[FN#178] This is probably an allusion to the famous Nilometer on the

Island of Philae.



[FN#179] i.e., "Sweet, sweet life."



[FN#180] The Qerti were the two openings through which the Nile

entered this world from the great celestial ocean.





"Here is the bed of Hapi (the Nile), wherein he reneweth his youth [in

his season], wherein he causeth the flooding of the land. He cometh

and hath union as he journeyeth, as a man hath union with a woman. And

again he playeth the part of a husband and satisfieth his desire. He

riseth to the height of twenty-eight cubits [at Abu], and he droppeth

at Sma-Behutet[FN#181] to seven cubits. The union(?) there is that of

the god Khnemu in [Abu. He smiteth the ground] with his sandals, and

[its] fulness becometh abundant; he openeth the bolt of the door with

his hand, and he throweth open the double door of the opening through

which the water cometh."



[FN#181] Diospolis of Lower Egypt, or "Thebes of the North."



"Moreover, he dwelleth there in the form of the god Shu,[FN#182] as one

who is lord over his own territory, and his homestead, the name of

which is 'Aa' (i.e., the 'Island'). There he keepeth an account of the

products of the Land of the South and of the Land of the North, "in

order to give unto every god his proper share, and he leadeth to each

[the metals], and the [precious stones, and the four-footed beasts],

and the feathered fowl, and the fish, and every thing whereon they

live. And the cord [for the measuring of the land] and the tablet

whereon the register is kept are there.



[FN#182] The god who separated the Sky-goddess Nut from the embrace of

her husband, the Earth-god Keb, and who holds her above him each day.



"And there is an edifice of wood there, with the portals thereof formed

of reeds, wherein he dwelleth as one who is over his own territory, and

he maketh the foliage of the trees (?) to serve as a roof.



"His God-house hath an opening towards the south-east, and Ra (or, the

Sun) standeth immediately opposite thereto every day. The stream which

floweth along the south side thereof hath danger [for him that

attacketh it], and it hath as a defence a wall which entereth into the

region of the men of Kens[FN#183] on the South. Huge mountains [filled

with] masses of stone are round about its domain on the east side, and

shut it in. Thither come the quarrymen with things (tools?) of every

kind, [when] they "seek to build a House for any god in the Land of the

South, or in the Land of the North, or [shrines] as abodes for sacred

animals, or royal pyramids, and statues of all kinds. They stand up in

front of the House of the God and in the sanctuary chamber, and their

sweet smelling offerings are presented before the face of the god

Khnemu during his circuit, even as [when they bring] "garden herbs and





flowers of every kind. The fore parts thereof are in Abu

(Elephantine), and the hind parts are in the city of Sunt (?).[FN#184]

One portion thereof is on the east side[FN#185] of the river, and

another portion is on the west side[FN#186] of the river, and another

portion is in the middle[FN#187] of the river. The stream decketh the

region with its waters during a certain season of the year, and it is a

place of delight for every man. And works are carried on among these

quarries [which are] on the edges [of the river?], "for the stream

immediately faceth this city of Abu itself, and there existeth the

granite, the substance whereof is hard (?); 'Stone of Abu' it is

called.



[FN#183] Kens extended south from Philae as far as Korosko.



[FN#184] Perhaps Sunut, = the Syene of the Greeks, and the {hbw

SuWeNeH} of the Hebrews.



[FN#185] i.e., Syene.



[FN#186] i.e., Contra Syene.



[FN#187] i.e., the Island of Elephantine.



"[Here is] a list of the names of the gods who dwell in the Divine

House of Khnemu. The goddess of the star Sept (Sothis), the goddess

Anqet, Hap (the Nile-god), Shu, Keb, Nut, Osiris, Horus, Isis, and

Nephthys.



"[Here are] "the names of the stones which lie in the heart of the

mountains, some on the east side, some on the west side, and some in

[the midst of] the stream of Abu. They exist in the heart of Abu, they

exist in the country on the east bank, and in the country on the west

bank, and in the midst of the stream, namely, "Bekhen-stone, Meri (or

Meli)-stone, Atbekhab (?)-stone, Rakes-stone, and white Utshi-stone;

these are found on the east bank. Per-tchani-stone is found on the

west bank, and the Teshi-stone in the river.



"[Here are] the names of the hard (or, hidden) precious stones, which

are found in the upper side, among them being the . . . . . stone, the

name[FN#188] of which hath spread abroad through [a space of] four atru

measures: Gold, Silver, Copper, Iron, Lapis-lazuli, Emerald, Thehen

(Crystal?), Khenem (Ruby), Kai, Mennu, Betka (?), Temi, Na (?). The

following come forth from the fore part[FN#189] of the land: Mehistone, [He]maki-stone, Abheti-stone, iron ore, alabaster for statues,

mother-of-emerald, antimony, seeds (or, gum) of the sehi plant, seeds

(or, gum) of the amem plant, and seeds (or, gum) of the incense plant;

these are found in the fore parts of its double city." These were the

things which I learned therefrom (i.e., from Matar).





[FN#188] i.e., the stone was very famous.



[FN#189] The "fore part," or "front," of the land means the country

lying to the south of Nubia, and probably some part of the modern

Egyptian Sudan.



Now my heart was very happy when I heard these things, and I entered

into [the temple of Khnemu]. The overseers unrolled the documents

which were fastened up, the water of purification was sprinkled [upon

me], a progress was made [through] the secret places, and a great

offering [consisting] of bread-cakes, beer, geese, oxen (or, bulls),

and beautiful things of all kinds were offered to the gods and

goddesses who dwell in Abu, whose names are proclaimed at the place

[which is called], "Couch of the heart in life and power."



And I found the God standing in front of me, and I made him to be at

peace with me by means of the thank-offering which I offered unto him,

and I made prayer and supplication before him. Then he opened his

eyes, and his heart was inclined [to hear] me, and his words were

strong [when he said], "I am Khnemu,[FN#190] who fashioned thee. My

two hands were about thee and knitted together thy body, and "made

healthy thy members; and it is I who gave thee thy heart. Yet the

minerals (or, precious stones) [lie] under each other, [and they have

done so] from olden time, and no man hath worked them in order to build

the houses of the god, or to restore those which have fallen into ruin,

or to hew out shrines for the gods of the South and of the North, or to

do what he ought to do for his lord, notwithstanding that I am the Lord

and the Creator.



[FN#190] He was the "builder of men, maker of the gods, the Father who

was from the beginning, the maker of things which are, the creator of

things which shall be, the source of things which exist, Father of

fathers, Mother of mothers, Father of the fathers of the gods and

goddesses, lord of created things, maker of heaven, earth, Tuat, water

and mountains" (Lanzone, Dizionario, p. 957).



"I am [he] who created himself, Nu, the Great [God], who came into being

at the beginning, [and] Hapi, who riseth according to his will, in

order to give health to him that laboureth for me. I am the Director

and Guide of all men at their seasons, the Most Great, the Father of the

Gods, Shu, the Great One, the Chief of the Earth. The two halves of the

sky (i.e., the East and the West) are as a habitation below me. A lake

of water hath been poured out for me, [namely,] Hap (i.e., the Nile),

which embraceth the field-land, and his embrace provideth the [means of]

life for "21 every nose (i.e., every one), according to the extent of

his embrace of the field-land. With old age [cometh] the condition of

weakness. I will make Hap (i.e., the Nile) rise for thee, and [in] no





year shall [he] fail, and he shall spread himself out in rest upon every

land. Green plants and herbs and trees shall bow beneath [the weight of]

their produce. The goddess Renenet[FN#191] shall be at the head of

everything, and every product shall increase by hundreds of thousands,

according to the cubit of the year. The people shall be filled, verily

to their hearts' desire, "and everyone. Misery shall pass away, and the

emptiness of their store-houses of grain shall come to an end. The land

of Ta-Mert (i.e., Egypt) shall come to be a region of cultivated land,

the districts [thereof] shall be yellow with grain crops, and the grain

[thereof] shall be goodly. And fertility shall come according to the

desire [of the people], more than there hath ever been before."



[FN#191] The goddess of the harvest.



Then I woke up at [the mention of] crops, my heart (or, courage) came

[back], and was equal to my [former] despair, and I made the following

decree in the temple of my father Khnemu:-



The king giveth an offering to Khnemu[FN#192] the Lord of the city of

Qebhet,[FN#193] the Governor of Ta-Sti,[FN#194] in return for those

things which thou hast done for me. There shall be given unto thee on

thy right hand [the river bank] of Manu,[FN#195] and on thy left hand

the river bank of Abu, together with the land about the city, for a

space of twenty measures,[FN#196] on the east side and on the west

side, with the gardens, and the river front "everywhere throughout the

region included in these measures. From every husbandman who tilleth

the ground, and maketh to live again the slain, and placeth water upon

the river banks and all the islands which are in front of the region of

these measures, shall be demanded a further contribution from the

growing crops and from every storehouse, as "thy share.



[FN#192] Or perhaps, Khnemu-Ra.



[FN#193] Qebhet is the name given to the whole region of the First

Cataract.



[FN#194] The "Land of the Bow," i.e., the Northern Sudan.



[FN#195] The Land of the setting sun, the West.



[FN#196] Schoinos.





"Whatsoever is caught in the nets by every fisherman and by every

fowler, and whatsoever is taken by the catchers of fish, and by the

snarers of birds, and by every hunter of wild animals, and by every man

who snareth lions in the mountains, when these things enter [the city]

one tenth of them shall be demanded.



"And of all the calves which are cast throughout the regions which are

included in these measures, one tenth of their number "shall be set

apart as animals which are sealed for all the burnt offerings which are

offered up daily.



"And, moreover, the gift of one tenth shall be levied upon the gold,

ivory, ebony, spices, carnelians (?), sa wood, seshes spice, dum palm

fruit (?), nef wood, and upon woods and products of every kind

whatsoever, which the Khentiu, [FN#197] and the Khentiu of Hen-

Resu,[FN#198] and the Egyptians, and every person whatsoever [shall

bring in].



[FN#197] The inhabitants of the Northern Sudan, probably as far to the

south as Napata.



[FN#198] The people of the Island of Meroë, and probably those living

on the Blue and White Niles.



"And [every] hand shall pass them by, and no officer of the revenue

whatsoever shall utter a word beyond these places to demand (or, levy

on) things from them, or to take things over and above [those which are

intended for] thy capital city.



"And I will give unto thee the land belonging to the city, which

beareth stones, and good land for cultivation. Nothing thereof shall be

[diminished] or withheld, "of all these things in order to deceive the

scribes, and the revenue officers, and the inspectors of the king, on

whom it shall be incumbent to certify everything.



"And further, I will cause the masons, and the hewers of ore (?), and

the workers in metal, and the smelters (?) of gold, and the sculptors

in stone, "and the ore-crushers, and the furnace-men (?), and

handicraftsmen of every kind whatsoever, who work in hewing, and

cutting, and polishing these stones, and in gold, and silver, and

copper, and lead, and every worker in wood who shall cut down any tree,

or carry on a trade of any kind, or work which is connected with the

wood trade, to "pay tithe upon all the natural products (?), and also

upon the hard stones which are brought from their beds above, and

quarried stones of all kinds.





"And there shall be an inspector over the weighing of the gold, and

silver, and copper, and real (i.e., precious) stones, and the [other]

things, which the metal-workers require for the House of Gold, "and the

sculptors of the images of the gods need in the making and repairing of

them, and [these things] shall be exempted from tithing, and the

workmen also. And everything shall be delivered (or, given) in front

of the storehouse to their children, a second time, for the protection

of everything. And whatsoever is before thy God-house shall be in

abundance, just as it hath ever been from the earliest time.



"And a copy of this decree shall be inscribed upon a stele, [which

shall be set up] in the holy place, according to the writing of the

[original] document which is cut upon wood, and [figures of] this god

and the overseers of the temple shall be [cut] thereon. Whosoever

shall spit upon that which is on it shall be admonished by the rope.

And the overseers of the priests, and every overseer of the people of

the House of the God, shall ensure the perpetuation of my name in the

House of the god Khnemu-Ra, the lord of Abu (Elephantine), for ever."



THE LEGEND OF THE DEATH OF HORUS THROUGH THE STING OF A SCORPION AND OF

HIS RESURRECTION THROUGH THOTH, AND OTHER MAGICAL TEXTS.



I.--INCANTATIONS AGAINST REPTILES AND NOXIOUS CREATURES IN GENERAL.



Get thee back, Apep, thou enemy of Ra, thou winding serpent in the form

of an intestine, without arms [and] without legs. Thy body cannot

stand upright so that thou mayest have therein being, long is

thy[FN#199] tail in front of thy den, thou enemy; retreat before Ra.

Thy head shall be cut off, and the slaughter of thee shall be carried

out. Thou shalt not lift up thy face, for his (i.e., Ra's) flame is in

thy accursed soul. The odour which is in his chamber of slaughter is

in thy members, and thy form shall be overthrown by the slaughtering

knife of the great god. The spell of the Scorpion-goddess Serq driveth

back thy might. Stand still, stand still, and retreat through her

spell.



[FN#199] Literally, "his."





Be vomited, O poison, I adjure thee to come forth on the earth. Horus

uttereth a spell over thee, Horus hacketh thee in pieces, he spitteth

upon thee; thou shalt not rise up towards heaven, but shalt totter

downwards, O feeble one, without strength, cowardly, unable to fight,

blind, without eyes, and with thine head turned upside down. Lift not

up thy face. Get thee back quickly, and find not the way. Lie down in

despair, rejoice not, retreat speedily, and show not thy face because

of the speech of Horus, who is perfect in words of power. The poison

rejoiced, [but] the heart[s] of many were very sad thereat. Horus hath

smitten it with his magical spells, and he who was in sorrow is [now]

in joy. Stand still then, O thou who art in sorrow, [for] Horus hath

been endowed with life. He coineth charged, appearing himself to

overthrow the Sebiu fiends which bite. All men when they see Ra praise

the son of Osiris. Get thee back, Worm, and draw out thy poison which

is in all the members of him that is under the knife. Verily the might

of the word of power of Horus is against thee. Vomit thou, O Enemy, get

thee back, O poison.



9. THE CHAPTER OF CASTING A SPELL ON THE CAT.

Recite [the following formula]:-



"Hail, Ra, come to thy daughter! A scorpion hath stung her on a

lonely road. Her cry hath penetrated the heights of heaven, and is

heard along the paths. The poison hath entered into her body, and

circulateth through her flesh. She hath set her mouth against

it;[FN#200] verily the poison is in her members.



[FN#200] i.e., she hath directed her words against it.



"Come then with thy strength, with thy fierce attack, and with thy red

powers, and force it to be hidden before thee. Behold, the poison hath

entered into all the members of this Cat which is under my fingers. Be

not afraid, be not afraid, my daughter, my splendour, [for] I have set

myself near (or, behind) thee. I have overthrown the poison which is

in all the limbs of this Cat. O thou Cat, thy head is the head of Ra,

the Lord of the Two Lands, the smiter of the rebellious peoples.

Thy[FN#201] fear is in all lands, O Lord of the living, Lord of

eternity. O thou Cat, thy two eyes are the Eye of the Lord of the Khut

uraeus, who illumineth the Two Lands with his Eye, and illumineth the

face on the path of darkness. O thou Cat, thy nose is the nose of

Thoth, the Twice Great, Lord of Khemenu (Hermopolis), the Chief of the

Two Lands of Ra, who putteth breath into the nostrils of every person.





O thou Cat, thine ears are the ears of Nebertcher, who hearkeneth unto

the voice of all persons when they appeal to him, and weigheth words

(i.e., judgeth) in all the earth. O thou Cat, thy mouth is the mouth

of Tem, the Lord of life, the uniter (?) of creation, who hath caused

the union (?) of creation; he shall deliver thee from every poison. O

thou Cat, thy neck (nehebt) is the neck of Neheb-ka, President of the

Great House, vivifier of men and women by means of the mouth of his two

arms. O thou Cat, thy breast is the breast of Thoth, the Lord of

Truth, who hath given to thee breath to refresh (?) thy throat, and

hath given breath to that which is therein. O thou Cat, thy heart is

the heart of the god Ptah, who healeth thy heart of the evil poison

which is in all thy limbs. O thou Cat, thy hands 25 are the hands of

the Great Company of the gods and the Little Company of the gods, and

they shall deliver thy hand from the poison from the mouth of every

serpent. O thou Cat, thy belly is the belly of Osiris, Lord of

Busiris, the poison shall not work any of its wishes in thy belly. O

thou Cat, thy thighs are the thighs of the god Menthu, who shall make

thy thighs to stand up, and shall bring the poison to the ground. O

thou Cat, thy leg-bones are the leg-bones of Khensu,[FN#202] who

travelleth over all the Two Lands by day and by night, and shall lead

the poison to the ground. O thou Cat, thy legs (or, feet) are the legs

of Amen the Great, Horus, Lord of Thebes, who shall stablish thy feet

on the earth, and shall overthrow the poison. O thou Cat, thy haunches

are the haunches of Horus, the avenger (or, advocate) of his father

Osiris, and they shall place Set in the evil which he hath wrought. O

thou Cat, thy soles are the soles of Ra, who shall make the poison to

return to the earth. O thou Cat, thy bowels are the bowels of the Cow-

goddess Meh-urt, who shall overthrow and cut in pieces the poison which

is in thy belly and in all the members in thee, and in [all] the

members of the gods in heaven, and in [all] the members of the gods on

earth, and shall overthrow every poison in thee. There is no member in

thee without the goddess who shall overthrow and cut in pieces the

poison of every male serpent, and every female serpent, and every

scorpion, and every reptile, which may be in any member of this Cat

which is under the knife. Verily Isis weaveth and Nephthys spinneth

against the poison. This woven garment strengtheneth this [being,

i.e., Horus], who is perfect in words of power, through the speech of

Ra Heru-khuti, the great god, President of the South and North: 'O evil

poison which is in any member of this Cat which is under the knife,

come, issue forth upon the earth.'"



[FN#201] Literally "his."



[FN#202] He was the messenger of the gods, and travelled across the

sky under the form of the Moon; he sometimes appears as a form of

Thoth.



ANOTHER CHAPTER.







Say the [following] words:-



"O Ra-[Khuti], come to thy daughter. O Shu, come to thy wife. O Isis,

come to thy sister, and deliver her from the evil poison which is in

all her members. Hail, O ye gods, come ye and overthrow ye the evil

poison which is in all the members of the Cat which is under the knife.



"Hail, O aged one, who renewest thy youth in thy season, thou old man

who makest thyself to be a boy, grant thou that Thoth may come to me at

[the sound of] my voice, and behold, let him turn back from me Netater.

Osiris is on the water, the Eye of Horus is with him. A great

Beetle spreadeth himself over him, great by reason of his grasp,

produced by the gods from a child. He who is over the water appeareth

in a healthy form. If he who is over the water shall be approached

(or, attacked), the Eye of Horus, which weepeth, shall be approached.



"Get ye back, O ye who dwell in the water, crocodiles, fish, that

Enemy, male dead person and female dead person, male fiend and female

fiend, of every kind whatsoever, lift not up your faces, O ye who dwell

in the waters, ye crocodiles and fish. When Osiris journeyeth over

you, permit ye him to go to Busiris. Let your nostrils [be closed],

your throats stopped up.



"Get ye back, Seba fiends! Lift ye not up your faces against him that

is on the water . . . . . Osiris-Ra, riseth up in his Boat to look at

the gods of Kher-ahat, and the Lords of the Tuat stand up to slay thee

when [thou] comest, O Neha-her, against Osiris. [When] he is on the

water the Eye of Horus is over him to turn your faces upside down and

to set you on your backs.



"Hail, ye who dwell in the water, crocodiles and fish, Ra shutteth up

your mouths, Sekhet stoppeth up your throats, Thoth cutteth out your

tongues, and {cont} Heka blindeth your eyes. These are the four great

gods who protect Osiris by their magical power, and they effect the

protection of him that is on the water, of men and women of every kind,

and of beasts and animals of every kind which are on the water by day.

Protected are those who dwell in the waters, protected is the sky

wherein is Ra, protected is the great god who is in the sarcophagus,

protected is he who is on the water.



"A voice [which] crieth loudly is in the House of Net (Neith), a loud

voice is in the Great House, a great outcry from the mouth of the Cat.

The gods and the goddesses say, 'What is it? What is it?' [It]

concerneth the Abtu Fish which is born. Make to retreat from me thy

footsteps, O Sebau fiend. I am Khnemu, the Lord of Her-urt. Guard

thyself again from the attack which is repeated, besides this which

thou hast done in the presence of the Great Company of the gods. Get

thee back, retreat thou from me. I am the god. Oh, Oh, O [Ra], hast

thou not heard the voice which cried out loudly until the evening on





the bank of Netit, the voice of all the gods and goddesses which cried

out loudly, the outcry concerning the wickedness which thou hast done,

O wicked Sebau fiend? Verily the lord Ra thundered and growled

thereat, and he ordered thy slaughter to be carried out. Get thee

back, Seba fiend! Hail! Hail!"



II.--THE NARRATIVE OF ISIS.



I am Isis, [and] I have come forth from the dwelling (or, prison)

wherein my brother Set placed me. Behold the god Thoth, the great god,

the Chief of Maat[FN#203] [both] in heaven and on the earth, said unto

me, "Come now, O Isis, thou goddess, moreover it is a good thing to

hearken,[FN#204] [for there is] life to one who shall be guided [by the

advice] of another. Hide thou thyself with [thy] son the child, and

there shall come unto him these things. His members shall

grow,[FN#205] and two-fold strength of every kind shall spring up [in

him]. [And he] shall be made to take his seat upon the throne of his

father, [whom] he shall avenge,[FN#206] [and he shall take possession

of] the exalted position of Heq[FN#207] of the Two Lands."[FN#208]



[FN#203] i.e., Law, or Truth.



[FN#204] Or, obey.



[FN#205] i.e., flourish.



[FN#206] He avenged his father Osiris by vanquishing Set.



[FN#207] i.e., tribal chief.



[FN#208] i.e., Upper and Lower Egypt.



I came forth [from the dwelling] at the time of evening, and there came

forth the Seven Scorpions which were to accompany me and to strike(?)

for me with [their] stings. Two scorpions, Tefen and Befen, were

behind me, two scorpions, Mestet and Mestetef, were by my side, and

three scorpions, Petet, Thetet, and Maatet (or, Martet), were for

preparing the road for me. I charged them very strictly (or, in a loud

voice), and my words penetrated into their ears: "Have no knowledge of

[any], make no cry to the Tesheru beings, and pay no attention to the





'son of a man' (i.e., anyone) who belongeth to a man of no account,"

[and I said,] "Let your faces be turned towards the ground [that ye may

show me] the way." So the guardian of the company brought me to the

boundaries of the city of Pa-Sui,[FN#209] the city of the goddesses of

the Divine Sandals, [which was situated] in front of the Papyrus

Swamps.[FN#210]



[FN#209] "The House of the Crocodile," perhaps the same town as Pa-

Sebekt, a district in the VIIth nome of Lower Egypt (Metelites).



[FN#210] Perhaps a district in the Metelite nome.



When I had arrived at the place where the people lived[FN#211] I came

to the houses wherein dwelt the wives [and] husbands. And a certain

woman of quality spied me as I was journeying along the road, and she

shut her doors on me. Now she was sick at heart by reason of those

[scorpions] which were with me. Then [the Seven Scorpions] took

counsel concerning her, and they all at one time shot out their venom

on the tail of the scorpion Tefen; as for me, the woman Taha[FN#212]

opened her door, and I entered into the house of the miserable lady.



[FN#211] In Egyptian Teb, which may be the Tebut in the Metelite nome.



[FN#212] Taha may be the name of a woman, or goddess, or the word may

mean a "dweller in the swamps," as Golenischeff thinks.



Then the scorpion Tefen entered in under the leaves of the door and

smote (i.e., stung) the son of Usert, and a fire broke out in the house

of Usert, and there was no water there to extinguish it; [but] the sky

rained upon the house of Usert, though it was not the season for

rain.[FN#213]



[FN#213] i.e., it was not the season of the inundation.



Behold, the heart of her who had not opened her door to me was

grievously sad, for she knew not whether he (i.e., her son) would live

[or not], and although she went round about through her town uttering

cries [for help], there was none who came at [the sound of] her voice.

Now mine own heart was grievously sad for the sake of the child, and [I

wished] to make to live [again] him that was free from fault.

[Thereupon] I cried out to the noble lady, "Come to me. Come to me.

Verily my mouth (?) possesseth life. I am a daughter [well] known in





her town, [and I] can destroy the demon of death by the spell (or,

utterance) which my father taught me to know. I am his daughter, the

beloved [offspring] of his body."



Then Isis placed her two hands on the child in order to make to live him

whose throat was stopped, [and she said], "O poison of the scorpion

Tefent, come forth and appear on the ground! Thou shalt neither enter

nor penetrate [further into the body of the child]. O poison of the

scorpion Befent, come forth and appear on the ground! I am Isis, the

goddess, the lady (or, mistress) of words of power, and I am the maker

of words of power (i.e., spells), and I know how to utter words with

magical effect.[FN#214] Hearken ye unto me, O every reptile which

possesseth the power to bite (i.e., to sting), and fall headlong to the

ground! O poison of the scorpion Mestet, make no advance [into his

body]. O poison of the scorpion Mestetef, rise not up [in his body]. O

poison of the scorpions Petet and Thetet, penetrate not [into his body].

[O poison of] the scorpion Maatet (or, Martet), fall down on the

ground."



[FN#214] By uttering spells Isis restored life to her husband Osiris

for a season, and so became with child by him. She made a magical

figure of a reptile, and having endowed it with life, it stung Ra as he

passed through the sky, and the great god almost died. In Greek times

it was believed that she discovered a medicine which would raise the

dead, and she was reputed to be a great expert in the art of healing

men's sicknesses. As a goddess she appeared to the sick, and cured

them.



[Here follows the] "Chapter of the stinging [of scorpions]."



And Isis, the goddess, the great mistress of spells (or, words of

power), she who is at the head of the gods, unto whom the god Keb gave

his own magical spells for the driving away of poison at noon-day (?),

and for making poison to go back, and retreat, and withdraw, and go

backward, spake, saying, "Ascend not into heaven, through the command

of the beloved one of Ra, the egg of the Smen goose which cometh forth

from the sycamore. Verily my words are made to command the uttermost

limit of the night. I speak unto you, [O scorpions] I am alone and in

sorrow because our names will suffer disgrace throughout the nomes. Do

not make love, do not cry out to the Tesheru fiends, and cast no

glances upon the noble ladies in their houses. Turn your faces towards

the earth and [find out] the road, so that we may arrive at the hidden

places in the town of Khebt.[FN#215] Oh the child shall live and the

poison die! Ra liveth and the poison dieth! Verily Horus shall be in

good case (or, healthy) for his mother Isis. Verily he who is stricken

shall be in good case likewise."



[FN#215] The island of Chemmis of classical writers.





And the fire [which was in the house of Usert] was extinguished, and

heaven was satisfied with the utterance of Isis, the goddess.



Then the lady Usert came, and she brought unto me her possessions, and

she filled the house of the woman Tah (?), for the Ka of Tah

(?) because [she] had opened to me her door. Now the lady Usert

suffered pain and anguish the whole night, and her mouth tasted (i.e.,

felt) the sting [which] her son [had suffered]. And she brought her

possessions as the penalty for not having opened the door to me. Oh

the child shall live and the poison die! Verily Horus shall be in good

case for his mother Isis. Verily everyone who is stricken shall be in

good case likewise.



Lo, a bread-cake [made] of barley meal shall drive out (or, destroy)

the poison, and natron shall make it to withdraw, and the fire [made]

of hetchet-plant shall drive out (or, destroy) fever-heat from the

limbs.



"O Isis, O Isis, come thou to thy Horus, O thou woman of the wise

mouth! Come to thy son"--thus cried the gods who dwelt in her quarter

of the town--"for he is as one whom a scorpion hath stung, and like

one whom the scorpion Uhat, which the animal Antesh drove away, hath

wounded."



[Then] Isis ran out like one who had a knife [stuck] in her body, and

she opened her arms wide, [saying] "Behold me, behold me, my son Horus,

have no fear, have no fear, O son my glory! No evil thing of any kind

whatsoever shall happen unto thee, [for] there is in thee the essence

(or, fluid) which made the things which exist. Thou art the son from

the country of Mesqet,[FN#216] [thou hast] come forth from the

celestial waters Nu, and thou shalt not die by the heat of the poison.

Thou wast the Great Bennu,[FN#217] who art born (or, produced) or; the

top of the balsam-trees[FN#218] which are in the House of the Aged One

in Anu (Heliopolis). Thou art the brother of the Abtu Fish,[FN#219]

who orderest what is to be, and art the nursling of the Cat[FN#220] who

dwelleth in the House of Neith. The goddess Reret,[FN#221] the goddess

Hat, and the god Bes protect thy members. Thy head shall not fall to

the Tchat fiend that attacketh thee. Thy members shall not receive the

fire of that which is thy poison. Thou shalt not go backwards on the

land, and thou shalt not be brought low on the water. No reptile which

biteth (or, stingeth) shall gain the mastery over thee, and no lion

shall subdue thee or have dominion over thee. Thou art the son of the

sublime god 82 who proceeded from Keb. Thou art Horus, and the poison

shall not gain the mastery over thy members. Thou art the son of the

sublime god who proceeded from Keb, and thus likewise shall it be with

those who are under the knife. And the four august goddesses shall

protect thy members."





[FN#216] Mesqet was originally the name of the bull's skin in which

the deceased was wrapped in order to secure for him the now life; later

the name was applied to the Other World generally. {See Book of the

Dead, Chap. xvii. 121.}



[FN#217] The Bennu who kept the book of destiny. See Book of the Dead,

Chap. xvii. 25.



[FN#218] These are the balsam-trees for which Heliopolis has been

always famous. They are described by Wansleben, L'Histoire de

l'Eglise, pp. 88-93, and by 'Abd al-Latif (ed. de Sacy), p. 88.



[FN#219] The Abtu and Ant Fishes swam before the Boat of Ra and guided

it.



[FN#220] This is the Cat who lived by the Persea tree in Heliopolis.

See Book of the Dead, Chap. xvii. 18.



[FN#221] A hippopotamus goddess.



[Here the narrative is interrupted by the following texts:]



[I am] he who rolleth up into the sky, and who goeth down (i.e.,

setteth) in the Tuat, whose form is in the House of height, through

whom when he openeth his Eye the light cometh into being, and when he

closeth his Eye it becometh night. [I am] the Water-god Het when he

giveth commands, whose name is unknown to the gods. I illumine the Two

Lands, night betaketh itself to flight, and I shine by day and by

night.[FN#222] I am the Bull of Bakha[FN#223], and the Lion of

Manu[FN#224]. I am he who traverseth the heavens by day and by night

without being repulsed. I have come 85 by reason of the voice (or,

cry) of the son of Isis. Verily the blind serpent Na hath bitten the

Bull. O thou poison which floweth through every member of him that is

under the knife, come forth, I charge thee, upon the ground. Behold,

he that is under the knife shall not be bitten. Thou art Menu, the

Lord of Coptos, the child of the White Shat[FN#225] which is in Anu

(Heliopolis), which was bitten [by a reptile]. O Menu, Lord of Coptos,

give thou air unto him that is under the knife; and air shall be given

to thee. Hail, divine father and minister of the god Nebun, [called]

Mer-Tem, son of the divine father and minister of the god Nebun, scribe

of the Water-god Het, [called] Ankh-Semptek (sic), son of the lady of

the house Tent-Het-nub! He restored this inscription after he had

found it in a ruined state in the Temple of Osiris-Mnevis, because he

wished to make to live her name . . . . . . . . . . and to give air

unto him that is under [the knife], and to give life unto the ancestors

of all the gods. And his Lord Osiris-Mnevis shall make long his life

with happiness of heart, [and shall give him] a beautiful burial after

[attaining to] an old age, because of what he hath done for the Temple

of Osiris-Mnevis.



[FN#222] i.e., always.



[FN#223] The land of the sunrise, the East.





[FN#224] The land of the sunset, the West.



[FN#225] Perhaps an animal of the Lynx class.



89. Horus was bitten (i.e., stung) in Sekhet-An, to the north of Hetephemt, whilst his mother Isis was in the celestial houses making a

libation for her brother Osiris. And Horus sent forth his cry into the

horizon, and it was heard by those who were in . . . . . . Thereupon

the keepers of the doors who were in the [temple of] the holy Acacia

Tree started up at the voice of Horus. And one sent forth a cry of

lamentation, and Heaven gave the order that Horus was to be healed.

And [the gods] took counsel [together] concerning the life [of Horus,

saying,] "O goddess Pai(?), O god Asten, who dwellest in Aat-Khus(?)

. . . . .[FN#226] thy. . . . . . enter in . . . . . lord of sleep . .

. . . . the child Horus. Oh, Oh, bring thou the things which are thine

to cut off the poison which is in every member of Horus, the son of

Isis, and which is in every member of him that is under the knife

likewise."

[FN#226] The text appears to be corrupt in this passage.



101. A HYMN OF PRAISE TO HORUS TO GLORIFY HIM, WHICH IS TO BE SAID 102

OVER THE WATERS AND OVER THE LAND.

Thoth speaketh and this god reciteth [the following]:-



"Homage to thee, god, son of a god. Homage to thee, heir, son of an

heir. Homage to thee, bull, son of a bull, who wast brought forth by a

holy goddess. Homage to thee, Horus, who comest forth from Osiris, and

wast brought forth by the goddess Isis. I recite thy words of power, I

speak with thy magical utterance. I pronounce a spell in thine own

words, which thy heart hath created, and all the spells and

incantations which have come forth from thy mouth, which thy father Keb

commanded thee [to recite], and thy mother Nut gave to thee, and the

majesty of the Governor of Sekhem taught thee to make use of for thy

protection, in order to double (or, repeat) thy protective formulae, to

shut the mouth of every reptile which is in heaven, and on the earth,

and in the waters, to make men and women to live, to make the gods to

be at peace [with thee], and to make Ra to employ his magical spells

through thy chants of praise. Come to me this day, quickly, quickly,

as thou workest the paddle of the Boat of the god. Drive thou away





from me every lion on the plain, and every crocodile in the waters, and

all mouths which bite (or, sting) in their holes. Make thou them

before me like the stone of the mountain, like a broken pot lying about

in a quarter of the town. Dig thou out from me the poison which riseth

and is in every member of him that is under the knife. Keep thou watch

over him . . . . . . by means of thy words. Verily let thy name be

invoked this day. Let thy power (qefau) come into being in him. Exalt

thou thy magical powers. Make me to live and him whose throat is

closed up. Then shall mankind give thee praise, and the righteous (?)

shall give thanks unto thy forms. And all the gods likewise shall

invoke thee, and in truth thy name shall be invoked this day. I am

Horus [of] Shet[enu] (?).



"O thou who art in the cavern,[FN#227] O thou who art in the cavern. O

thou who art at the mouth of the cavern. O thou who art on the way, O

thou who art on the way. O thou who art at the mouth of the way. He

is Urmer (Mnevis) who approacheth every man and every beast. He is

like the god Sep who is in Anu (Heliopolis). He is the Scorpion-[god]

who is in the Great House (Het-ur). Bite him not, for he is Ra. Sting

him not, for he is Thoth. Shoot ye not your poison over him, for he is

Nefer-Tem. O every male serpent, O every female serpent, O every

antesh (scorpion?) which bite with your mouths, and sting with your

tails, bite ye him not with your mouths, and sting ye him not with your

tails. Get ye afar off from him, make ye not your fire to be against

him, for he is the son of Osiris. Vomit ye. [Say] four times:-



"I am Thoth, I have come from heaven to make protection of Horus, and

to drive away the poison of the scorpion which is in every member of

Horus. Thy head is to thee, Horus; it shall be stable under the Urert

Crown. Thine eye is to thee, Horus, [for] thou art Horus, the son of

Keb, the Lord of the Two Eyes, in the midst of the Company [of the

gods]. Thy nose is to thee, Horus, [for] thou art Horus the Elder, the

son of Ra, and thou shalt not inhale the fiery wind. Thine arm is to

thee, Horus, great is thy strength to slaughter the enemies of thy

father. Thy two thighs[FN#228] are to thee, Horus. Receive thou the

rank and dignity of thy father Osiris. Ptah hath balanced for thee thy

mouth on the day of thy birth. Thy heart (or, breast) is to thee,

Horus, and the Disk maketh thy protection. Thine eye is to thee,

Horus; thy right eye is like Shu, and thy left eye like Tefnut, who are

the children of Ra. Thy belly is to thee, Horus, and the Children are

the gods who are therein, and they shall not receive the essence (or,

fluid) of the scorpion. Thy strength is to thee, Horus, and the

strength of Set shall not exist against thee. Thy phallus is to thee,

Horus, and thou art Kamutef, the protector of his father, who maketh an

answer for his children in the course of every day. Thy thighs are to

thee, Horus, and thy strength shall slaughter the enemies of thy

father. Thy calves are to thee, Horus; the god Khnemu hath builded

[them], and the goddess Isis hath covered them with flesh. The soles

of thy feet are to thee, Horus, and the nations who fight with the bow

(Peti) fall under thy feet. Thou rulest the South, North, West, and

East, and thou seest like Ra. [Say] four times. And likewise him that

is under the knife."



[FN#227] Or, den or hole.





[FN#228] We ought, perhaps, to translate this as "forearms."



Beautiful god, Senetchem-ab-Ra-setep-[en]-Amen, son of Ra, Nekht-Heru-

Hebit, thou art protected, and the gods and goddesses are protected,

and conversely. Beautiful god, Senetchem-ab-Ra-setep-[en]-Ra, son of

Ra, Nekht-Heru-Hebit, thou art protected, and Heru-Shet[enu], the great

god, is protected, and conversely.



ANOTHER CHAPTER LIKE UNTO IT. "Fear not, fear not, O Bast, the strong

of heart, at the head of the holy field, the mighty one among all the

gods, nothing shall gain the mastery over thee. Come thou outside,

following my speech (or, mouth), O evil poison which is in all the

members of the lion (or, cat) which is under the knife."



[The narrative of the stinging of Horus by a scorpion is continued

thus]:



"I am Isis, who conceived a child by her husband, and she became heavy

with Horus, the divine [child]. I gave birth to Horus, the son of

Osiris, in a nest of papyrus plants.[FN#229] I rejoiced exceedingly

over this, because I saw [in him one] who would make answer for his

father. I hid him, and I concealed him through fear of that [fiend

(?)].[FN#230] I went away to the city of Am, [where] the people gave

thanks [for me] through [their] fear of my making trouble [for them].

I passed the day in seeking to provide food for the child, [and] on

returning to take Horus into my arms I found him, Horus, the beautiful

one of gold, the boy, the child, without [life]. He had bedewed the

ground with the water of his eye, and with foam from his lips. His

body was motionless, his heart was powerless to move, and the sinews

(or, muscles) of his members were [helpless]. I sent forth a cry,

[saying]:



[FN#229] Or, Ateh, the papyrus swamp.



[FN#230] i.e., Set.



"'I, even I, lack a son to make answer [for me].[FN#231] [My] two

breasts are full to overflowing, [but] my body is empty. [My] mouth

wished for that which concerned him.[FN#232] A cistern of water and a

stream of the inundation was I. The child was the desire of my heart,

and I longed to protect him (?). I carried him in my womb, I gave birth

to him, I endured the agony of the birth pangs, I was all alone, and





the great ones were afraid of disaster and to come out at the sound of

my voice. My father is in the Tuat,[FN#233] my mother is in

Aqert,[FN#234] and my elder brother is in the sarcophagus. Think of

the enemy and of how prolonged was the wrath of his heart against me,

[when] I, the great lady, was in his house.'



[FN#231] i.e., to be my advocate.



[FN#232] Literally "his thing."



[FN#233] Tuat is a very ancient name of the Other World, which was

situated either parallel with Egypt or across the celestial ocean which

surrounded the world.



[FN#234] The "perfect place," i.e., the Other World.



"I cried then, [saying,] 'Who among the people will indeed let their

hearts come round to me?' I cried then to those who dwelt in the

papyrus swamps (or, Ateh), and they inclined to me straightway. And

the people came forth to me from their houses, and they thronged about

me at [the sound of] my voice, and they loudly bewailed with me the

greatness of my affliction. There was no man there who set restraint

(?) on his mouth, every person among them lamented with great

lamentation. There was none there who knew how to make [my child] to

live.



"And there came forth unto me a woman who was [well] known in her city,

a lady who was mistress of her [own] estate.[FN#235] She came forth to

me. Her mouth possessed life, and her heart was filled with the matter

which was therein, [and she said,] 'Fear not, fear not, O son Horus!

Be not cast down, be not cast down, O mother of the god. The child of

the Olive-tree is by the mountain of his brother, the bush is hidden,

and no enemy shall enter therein. The word of power of Tem, the Father

of the gods, who is in heaven, maketh to live. Set shall not enter

into this region, he shall not go round about it. The marsh of Horus

of the Olive-tree is by the mountain of his brother; those who are in

his following shall not at any time . . . . . . it. This shall happen

to him: Horus shall live for his mother, and shall salute (?) [her]

with his mouth. A scorpion hath smitten (i.e., stung) him, and the

reptile Aun-ab hath wounded him.'"



[FN#235] Or perhaps, "a lady who was at the head of her district."





Then Isis placed her nose in his mouth[FN#236] so that she might know

whether he who was in his coffin breathed, and she examined the

wound[FN#237] of the heir of the god, and she found that there was

poison in it. She threw her arms round him, and then quickly she

leaped about with him like fish when they are laid upon the hot coals,

[saying]:



[FN#236] i.e., the mouth of Horus.



[FN#237] Literally, "pain" or "disease."



"Horus is bitten, O Ra. Thy son is bitten, [O Osiris]. Horus is

bitten, the flesh and blood of the Heir, the Lord of the diadems (?) of

the kingdoms of Shu. Horus is bitten, the Boy of the marsh city of

Ateh, the Child in the House of the Prince. The beautiful Child of

gold is bitten, the Babe hath suffered pain and is not.[FN#238] Horus

is bitten, he the son of Un-Nefer, who was born of Auh-mu (?). Horus

is bitten, he in whom there was nothing abominable, the son, the youth

among the gods. Horus is bitten, he for whose wants I prepared in

abundance, for I saw that he would make answer[FN#239] for his father.

Horus is bitten, he for whom [I] had care [when he was] in the hidden

woman [and for whom I was afraid when he was] in the womb of his

mother. Horus is bitten, he whom I guarded to look upon. I have

wished for the life of his heart. Calamity hath befallen the child on

the water, and the child hath perished."



[FN#238] He is nothing, i.e., he is dead.



[FN#239] i.e., become an advocate for.



Then came Nephthys shedding tears and uttering cries of lamentation, and

going round about through the papyrus swamps. And Serq [came also and

they said]: "Behold, behold, what hath happened to Horus, son of Isis,

and who [hath done it]? Pray then to heaven, and let the mariners of Ra

cease their labours for a space, for the Boat of Ra cannot travel

onwards [whilst] son Horus [lieth dead] on his place."



And Isis sent forth her voice into heaven, and made supplication to the

Boat of Millions of Years, and the Disk stopped[FN#240] in its

journeying, and moved not from the place whereon it rested. Then came

forth Thoth, who is equipped with his spells (or, words of power), and

possesseth the great word of command of maa-kheru,[FN#241] [and said:]

"What [aileth thee], what [aileth thee], O Isis, thou goddess who hast

magical spells, whose mouth hath understanding? Assuredly no evil





thing hath befallen [thy] son Horus, [for] the Boat of Ra hath him

under its protection. I have come this day in the Divine Boat of the

Disk from the place where it was yesterday,--now darkness came and the

light was destroyed--in order to heal Horus for his mother Isis and

every person who is under the knife likewise."



[FN#240] Literally, "alighted."



[FN#241] When a god or a man was declared to be maa-kheru, "true of

voice," or "true of word," his power became illimitable. It gave him

rule and authority, and every command uttered by him was immediately

followed by the effect required.



And Isis, the goddess, said: "O Thoth, great things [are in] thy heart,

[but] delay belongeth to thy plan. Hast thou come equipped with thy

spells and incantations, and having the great formula of maa-kheru, and

one [spell] after the other, the numbers whereof are not known? Verily

Horus is in the cradle(?) of the poison. Evil, evil is his case,

death, [and] misery to the fullest [extent]. The cry of his mouth is

towards his mother(?). I cannot [bear] to see these things in his

train. My heart [hath not] rested because of them since the

beginning(?) [when] I made haste to make answer [for] Horus-Ra (?),

placing [myself] on the earth, [and] since the day [when] I was taken

possession of by him. I desired Neheb-ka . . . . . . ."



[And Thoth said:] "Fear not, fear not, O goddess Isis, fear not, fear

not, O Nephthys, and let not anxiety [be to you]. I have come from

heaven having life to heal(?) the child for his mother, Horus is . . .

Let thy heart be firm;[FN#242] he shall not sink under the flame.

Horus is protected as the Dweller in his Disk,[FN#243] who lighteth up

the Two Lands by the splendour of his two Eyes;[FN#244] and he who is

under the knife is likewise protected. Horus is protected as the

First-born son in heaven,[FN#245] who is ordained to be the guide of

the things which exist and of the things which are not yet created; and

he who under the knife is protected likewise. Horus is protected as

that great Dwarf (nemu)[FN#246] who goeth round about the Two Lands in

the darkness; and he who is under the knife is protected likewise.

Horus is protected as the Lord (?) in the night, who revolveth at the

head of the Land of the Sunset (Manu); and he who is under the knife is

protected likewise. Horus is protected as the Mighty Ram[FN#247] who

is hidden, and who goeth round about in front of his Eyes; and he who

is under the knife is protected likewise. Horus is protected as the

Great Hawk[FN#248] which flieth through heaven, earth, and the Other

World (Tuat); and he who is under the knife is protected likewise.

Horus is protected as the Holy Beetle, the mighty (?) wings of which

are at the head of the sky;[FN#249] and he who is under the knife is

protected likewise. Horus is protected as the Hidden Body,[FN#250] and

as he whose mummy is in his sarcophagus; and he who is under the knife

is protected likewise. Horus is protected [as the Dweller] in the

Other World [and in the] Two Lands, who goeth round about 'Those who

are over Hidden Things'; and he who is under the knife is protected

likewise. Horus is protected as the Divine Bennu[FN#251] who alighteth





in front of his two Eyes; and he who is under the knife is protected

likewise. Horus is protected 230 in his own body, and the spells which

his mother Isis hath woven protect him. Horus is protected by the

names of his father [Osiris] in his forms in the nomes;[FN#252] and he

who is under the knife is protected likewise. Horus is protected by

the weeping of his mother, and by the cries of grief of his brethren;

and he who is under the knife is protected likewise. Horus is

protected by his own name and heart, and the gods go round about him to

make his funeral bed; and he who is under the knife is protected

likewise."



[FN#242] i.e., "Be of good courage."



[FN#243] The Sun-god.



[FN#244] The Sun and Moon.



[FN#245] Osiris (?).



[FN#246] Bes (?).



[FN#247] Probably the Ram, Lord of Tattu, or the Ram of Mendes.



[FN#248] Heru-Behutet.



[FN#249] The beetle of Khepera, a form of the Sun-god when he is about

to rise on this earth.



[FN#250] The Hidden Body is Osiris, who lay in his sarcophagus, with

Isis and Nephthys weeping over it.



[FN#251] The Bennu was the soul of Ra and the incarnation of Osiris.



[FN#252] See the names of Osiris and his sanctuaries in Chapter CXLII.

of the Book of the Dead.



[And Thoth said:]



"Wake up, Horus! Thy protection is established. Make thou happy the

heart of thy mother Isis. The words of Horus shall bind up hearts, he

shall cause to be at peace him who is in affliction. Let your hearts

be happy, O ye who dwell in the heavens (Nut). Horus, he who hath

avenged (or, protected) his father shall cause the poison to retreat.

Verily that which is in the mouth of Ra shall go round about (i.e.,

circulate), and the tongue of the Great God shall repulse

[opposition]. The Boat [of Ra] standeth still, and travelleth not

onwards. The Disk is in the [same] place where it was yesterday to

heal Horus for his mother Isis, and to heal him that is under the knife

of his mother[FN#253] likewise. Come to the earth, draw nigh, O Boat

of Ra, make the boat to travel, O mariners of heaven, transport

provisions (?) of . . . . . . Sekhem[FN#254] to heal Horus for his

mother Isis, and to heal him that is under the knife of his mother

likewise. Hasten away, O pain which is in the region round about, and





let it (i.e., the Boat) descend upon the place where it was yesterday

to heal Horus for his mother Isis, and to heal him that is under the

knife of his mother likewise. Get thee round and round, O bald (?)

fiend, without horns at the seasons (?), not seeing the forms through

the shadow of the two Eyes, to heal Horus for his mother Isis, and to

heal him that is under the knife likewise. Be filled, O two halves of

heaven, be empty, O papyrus roll, return, O life, into the living to

heal Horus for his it mother Isis, and to heal him that is under the

knife likewise. Come thou to earth, O poison. Let hearts be glad, and

let radiance (or, light) go round about.



[FN#253] We should probably strike out the words "of his mother."



[FN#254] The city in the Delta called by the Greeks Letopolis.



"I am Thoth,[FN#255] the firstborn son, the son of Ra, and Tem and the

Company of the gods have commanded me to heal Horus for his mother

Isis, and to heal him that is under the knife likewise. O Horus, O

Horus, thy Ka protecteth thee, and thy Image worketh protection for

thee. The poison is as the daughter of its [own] flame; [it is]

destroyed [because] it smote the strong son. Your temples are in good

condition for you, [for] Horus liveth for his mother, and he who is

under the knife likewise."



[FN#255] Thoth stood by during the fight between Horus and Set, and

healed the wounds which they inflicted on each other.



And the goddess Isis said:



"Set thou his face towards those who dwell in the North Land (Ateh),

the nurses who dwell in the city Pe-Tept (Buto), for they have offered

very large offerings in order to cause the child to be made strong for

his mother, and to make strong him that is under the knife likewise.

Do not allow them to recognize the divine Ka in the Swamp Land, in the

city (?) of Nemhettu (?) [and] in her city."



Then spake Thoth unto the great gods who dwell in the Swamp-Land

[saying]: "O ye nurses who dwell in the city of Pe, who smite [fiends]

with your hands, and overthrow [them] with your arms on behalf of that

Great One who appeareth in front of you [in] the Sektet Boat,[FN#256]

let the Matet[FN#257] (Mantchet) Boat travel on. Horus is to you, he

is counted up for life, and he is declared for the life of his father

[Osiris]. I have given gladness unto those who are in the Sektet Boat,

and the mariners [of Ra] make it to journey on. Horus liveth for his

mother Isis and he who is under the knife liveth for his mother

likewise. As for the poison, the strength thereof has been made

powerless. Verily I am a favoured one, and I will join myself to his





hour[FN#258] to hurl back the report of evil to him that sent it forth.

The heart of Ra-Heru-Khuti rejoiceth. Thy son Horus is counted up for

life [which is] on this child to make him to smite, and to retreat (?)

from those who are above, and to turn back the paths of the Sebiu

fiends from him, so that he may take possession of the throne of the

Two Lands. Ra is in heaven to make answer on 251 behalf of him and his

father. The words of power of his mother have lifted up his face, and

they protect him and enable him to go round about wheresoever he

pleaseth, and to set the terror of him in celestial beings. I have

made haste . . . . . ."



[FN#256] The boat in which Ra travelled from noon to sunset, or

perhaps until midnight.



[FN#257] The boat in which Ra travelled from dawn, or perhaps from

midnight, to noon.



[FN#258] i.e., I will be with him at the moment of his need.



THE HISTORY OF ISIS AND OSIRIS,



WITH EXPLANATIONS OF THE SAME, COLLECTED BY PLUTARCH, AND SUPPLEMENTED

BY HIS OWN VIEWS.



I. Though it be the wise man's duty, O Clea,[FN#259] to apply to the

gods for every good thing which he hopes to enjoy, yet ought he more

especially to pray to them for their assistance in his search after

that knowledge which more immediately regards themselves, as far as

such knowledge may be attained, inasmuch as there is nothing which they

can bestow more truly beneficial to mankind, or more worthy themselves,

than truth. For whatever other good things are indulged to the wants

of men, they have all, properly speaking, no relation to, and are of a

nature quite different from, that of their divine donors. For 'tis not

the abundance of their gold and silver, nor the command of the thunder,

but wisdom and knowledge which constitute the power and happiness of

those heavenly beings. It is therefore well observed by Homer (Iliad,

xiii. 354), and indeed with more propriety than be usually talks of the

gods, when, speaking of Zeus and Poseidon, he tells us that both were

descended from the same parents, and born in the same region, but that

Zeus was the elder and knew most; plainly intimating thereby that the

empire of the former was more august and honourable than that of his

brother, as by means of his age he was his superior, and more advanced

in wisdom and science. Nay, 'tis my opinion, I own, that even the

blessedness of that eternity which is the portion of the Deity himself

consists in that universal knowledge of all nature which accompanies

it; for setting this aside, eternity might be more properly styled an

endless duration than an enjoyment of existence.



[FN#259] She is said to have been a priestess of Isis and of Apollo

Delphicus.



II. To desire, therefore, and covet after truth, those truths more

especially which concern the divine nature, is to aspire to be

partakers of that nature itself, and to profess that all our studies

and inquiries are devoted to the acquisition of holiness. This

occupation is surely more truly religious than any external

purifications or mere service of the temple can be. But more

especially must such a disposition of mind be highly acceptable to that

goddess to whose service you are dedicated, for her especial

characteristics are wisdom and foresight, and her very name seems to

express the peculiar relation which she bears to knowledge. For

"Isis"[FN#260] is a Greek word, and means "knowledge," and

"Typhon,"[FN#261] the name of her professed adversary, is also a Greek

word, and means "pride and insolence." This latter name is well

adapted to one who, full of ignorance and error, tears in pieces and

conceals that holy doctrine which the goddess collects, compiles, and

delivers to those who aspire after the most perfect participation in

the divine nature. This doctrine inculcates a steady perseverance in

one uniform and temperate course of life, and an abstinence from

particular kinds of foods, as well as from all indulgence of the carnal

appetite, and it restrains the intemperate and voluptuous part within

due bounds, and at the same time habituates her votaries to undergo

those austere and rigid ceremonies which their religion obliges them to

observe. The end and aim of all these toils and labours is the

attainment of the knowledge of the First and Chief Being, who alone is

the object of the understanding of the mind; and this knowledge the

goddess invites us to seek after, as being near and dwelling

continually with her. And this also is what the very name of her

temple promiseth to us, that is to say, the knowledge and understanding

of the eternal and self-existent Being (tou ontas)-now, it is called

"Iseion," which suggests that if we approach the temple of the goddess

rightly, and with purity, we shall obtain the knowledge of that eternal

and self-existent Being (to on).

[FN#260] The Egyptian form of the name is As-T, ####, ####, or ####.

Plutarch wishes to derive the name from some form of {greek oida}.



[FN#261] In Egyptian, Tebh.



III. The goddess Isis is said by some authors to be the

daughter[FN#262] of Hermes, [FN#263] and by others of Prometheus, both

of them famous for their philosophic turn of mind. The latter is

supposed to have first taught mankind wisdom and foresight, as the

former is reputed to have invented letters and music.



[FN#262] According to the Egyptian Heliopolitan doctrine, Isis was the

daughter of Keb, the Earth-god, and Nut, the Sky-goddess; she was the

wife of Osiris, mother of Horus, and sister of Set and Nephthys.



[FN#263] The Egyptian. Tehuti, or Thoth, who invented letters,

mathematics, &c. He was the "heart of Ra," the scribe of the gods, and

he uttered the words which created the world; he composed the "words of

power," or magical formulae which were beneficial for the dead, and the

religious works which were used by souls in their journey from this

world to the next.



They likewise call the former of the two Muses at Hermopolis[FN#264]

Isis as well as Dikaiosune,[FN#265] she being none other, it is said,

than Wisdom pointing out the knowledge of divine truths to her

votaries, the true Hierophori and Hierostoli. Now, by the former of

these are meant such who carry about them looked up in their souls, as

in a chest, the sacred doctrine concerning the gods, purified from all

such superfluities as superstition may have added thereto. And the

holy apparel with which the Hierostoli adorn the statues of these

deities, which is partly of a dark and gloomy and partly of a more

bright and shining colour, seems aptly enough to represent the notions

which this doctrine teaches us to entertain of the divine nature

itself, partly clear and partly obscure. And inasmuch as the devotees

of Isis after their decease are wrapped up in these sacred vestments,

is not this intended to signify that this holy doctrine still abides

with them, and that this alone accompanies them in another life? For

as 'tis not the length of the beard or the coarseness of the habit

which makes a philosopher, so neither will these frequent shavings, or

the mere wearing of a linen vestment, constitute a votary of Isis. He

alone is a true servant or follower of this goddess who, after he has

heard, and has been made acquainted in a proper manner with the history

of the actions of these gods, searches into the hidden truths which lie

concealed under them, and examines the whole by the dictates of reason

and philosophy.



[FN#264] The Hermopolis here referred to is the city of Khemenu in

Upper Egypt, wherein was the great sanctuary of Thoth.



[FN#265] i.e., Righteousness, or Justice. The goddess referred to is

probably Maat.



IV. Nor, indeed, ought such an examination to be looked on as

unnecessary whilst there are so many ignorant of the true reason even

of the most ordinary rites observed by the Egyptian priests, such as

their shavings[FN#266] and wearing linen garments. Some, indeed, there

are who never trouble themselves to think at all about these matters,



whilst others rest satisfied with the most superficial accounts of

them: "They pay a peculiar veneration to the sheep,[FN#267] therefore

they think it their duty not only to abstain from eating its flesh, but

likewise from wearing its wool. They are continually mourning for

their gods, therefore they shave themselves. The light azure blossom

of the flax resembles the clear and bloomy colour of the ethereal sky,

therefore they wear linen"; whereas the true reason of the institution

and observation of these rites is but one, and that common to all of

them, namely, the extraordinary notions which they entertain of

cleanliness, persuaded as they are, according to the saying of Plato,

"none but the pure ought to approach the pure." Now, no superfluity of

our food, and no excrementitious substance, is looked upon by them as

pure and clean; such, however, are all kinds of wool and down, our hair

and our nails. It would be the highest absurdity, therefore, for those

who, whilst; they are in a course of purification, are at so much pains

to take off the hair from every part of their own bodies, at the same

time to clothe themselves with that of other animals. So when we are

told by Hesiod "not to pare our nails whilst we are present at the

festivals of the gods,"[FN#268] we ought to understand that he intended

hereby to inculcate that purity wherewith we ought to come prepared

before we enter upon any religious duty, that we have not to make

ourselves clean whilst we ought to be occupied in attending to the

solemnity itself. Now, with regard to flax, this springs out of the

immortal earth itself; and not only produces a fruit fit for food, but

moreover furnishes a light and neat sort of clothing, extremely

agreeable to the wearer, adapted to all the seasons of the year, and

not in the least subject, as is said, to produce or nourish vermin; but

more of this in another place.



[FN#266] A rubric in the papyrus of Nes-Menu in the British Museum

orders the priestesses of Isis and Nephthys to have "the hair of their

bodies shaved off" (No. 10,188, col. 1), but they are also ordered to

wear fillets of rams' wool on their heads.



[FN#267] Probably the ram of Amen. Animal sacrifices were invariably

bulls and cows.



[FN#268] This saying is by Pythagoras--{greek Para dusian

mh`onuxizou}. The saying of Hesiod (Works and Days, 740) is rendered

by Goodwin:-



"Not at a feast of Gods from five-branched tree,

With sharp-edged steel to part the green from dry."



V. Now, the priests are so scrupulous in endeavouring to avoid

everything which may tend to the increase of the above-mentioned

excrementitious substances, that, on this account, they abstain not

only from most sorts of pulse, and from the flesh of sheep and swine,

but likewise, in their more solemn purifications, they even exclude



salt from their meals. This they do for many reasons, but chiefly

because it whets their appetites, and incites them to eat more than

they otherwise would. Now, as to salt being accounted impure because,

as Aristagoras tells us, many little insects are caught in it whilst it

is hardening, and are thereby killed therein-this view is wholly

trifling and absurd. From these same motives also they give the Apis

Bull his water from a well specially set apart for the purpose,[FN#269]

and they prevent him altogether from drinking of the Nile, not indeed

that they regard the river as impure, and polluted because of the

crocodiles which are in it, as some pretend, for there is nothing which

the Egyptians hold in greater veneration than the Nile, but because its

waters are observed to be particularly nourishing[FN#270] and

fattening. And they strive to prevent fatness in Apis as well as in

themselves, for they are anxious that their bodies should sit as light

and easy about their souls as possible, and that their mortal part

should not oppress and weigh down the divine and immortal.



[FN#269] It is quite possible that Apis drank from a special well, but

the water in it certainly came from the Nile by infiltration. In all

the old wells at Memphis the water sinks as the Nile sinks, and rises

as it rises.



[FN#270] On account of the large amount of animal matter contained in

it.



VI. The priests of the Sun at Heliopolis[FN#271] never carry wine into

their temples, for they regard it as indecent for those who are devoted

to the service of any god to indulge in the drinking of wine whilst

they are under the immediate inspection of their Lord and King.[FN#272]

The priests of the other deities are not so scrupulous in this respect,

for they use it, though sparingly. During their more solemn

purifications they abstain from wine wholly, and they give themselves

up entirely to study and meditation, and to the hearing and teaching of

those divine truths which treat of the divine nature. Even the kings,

who are likewise priests, only partake of wine in the measure which is

prescribed for them in the sacred books, as we are told by Hecataeus.

This custom was only introduced during the reign of Psammetichus, and

before that time they drank no wine at all. If they used it at any

time in pouring out libations to the gods, it was not because they

looked upon it as being acceptable to them for its own sake, but they

poured it out over their altars as the blood of their enemies who had

in times past fought against them. For they believe the vine to have

first sprung out of the earth after it was fattened by the bodies of

those who fell in the wars against the gods. And this, they say, is

the reason why drinking its juice in great quantities makes men mad and

beside themselves, filling them, as it were, with the blood of their

own ancestors. These things are thus related by Eudoxus in the second

book of his Travels, as he had them from the priests themselves.



[FN#271] Called ANU in the Egyptian texts; it was the centre of the

great solar cult of Egypt. It is the "On" of the Bible.



[FN#272] The Sun-god was called Ra.



VII. As to sea-fish, the Egyptians in general do not abstain from all

kinds of them, but some from one sort and some from another. Thus, for

example, the inhabitants of Oxyrhynchus[FN#273] will not touch any that

have been taken with an angle; for as they pay especial reverence to

the Oxyrhynchus Fish,[FN#274] from whence they derive their name, they

are afraid lest perhaps the hook may be defiled by having been at some

time or other employed in catching their favourite fish. The people of

Syene[FN#275] in like manner abstain from the Phagrus Fish[FN#276]; for

as this fish is observed by them to make his first appearance upon

their coasts just as the Nile begins to overflow, they pay special

regard to these voluntary messengers as it were of that most joyful

news. The priests, indeed, entirely abstain from all sorts in

general.[FN#277] Therefore, upon the ninth day of the first month,

when all the rest of the Egyptians are obliged by their religion to eat

a fried fish before the door of their houses, they only burn them, not

tasting them at all. For this custom they give two reasons: the first

and most curious, as falling in with the sacred philosophy of Osiris

and Typhon, will be more properly explained in another place. The

second, that which is most obvious and manifest, is that fish is

neither a dainty nor even a necessary kind of food, a fact which seems

to be abundantly confirmed by the writings of Homer, who never makes

either the delicate Pheacians or the Ithacans (though both peoples were

islanders) to feed upon fish, nor even the companions of Ulysses during

their long and most tedious voyage, till they were reduced thereto by

extreme necessity. In short, they consider the sea to have been forced

out of the earth by the power of fire, and therefore to lie out of

nature's confines; and they regard it not as a part of the world, or

one of the elements, but as a preternatural and corrupt and morbid

excrement.

[FN#273] The Per-Matchet.





[FN#274] Probably the pike, or "fighting fish."





[FN#275] In Egyptian, SUNU, the Seweneh of the Bible, and the modern

Aswan.





[FN#276] A kind of bream, the an of the Egyptian texts.





[FN#277] Compare Chap. CXXXVIIA of the Book of the Dead. "And behold,

these things shall be performed by a man who is clean, and is

ceremonially pure, one who hath eaten neither meat nor fish, and who

hath not had intercourse with women" (ll. 52, 53).







VIII. This much may be depended upon: the, religious rites and

ceremonies of the Egyptians were never instituted upon irrational

grounds, never built upon mere fable and superstition, but founded with

a view to promote the morality and happiness of those who were to

observe them, or at least to preserve the memory of some valuable piece

of history, or to represent to us some of the phenomena of nature. As

concerning the abhorrence which is expressed for onions, it is wholly

improbable that this detestation is owing to the loss of Diktys, who,

whilst he was under the guardianship of Isis, is supposed to have

fallen into the river and to have been drowned as he was reaching after

a bunch of them. No, the true reason of their abstinence from onions

is because they are observed to flourish most and to be in the greatest

vigour at the wane of the moon, and also because they are entirely

useless to them either in their feasts[FN#278] or in their times of

abstinence and purification, for in the former case they make tears

come from those who use them, and in the latter they create thirst.

For much the same reason they likewise look upon the pig as an impure

animal, and to be avoided, observing it to be most apt to engender upon

the decrease of the moon, and they think that those who drink its milk

are more subject to leprosy and such-like cutaneous diseases than

others. The custom of abstaining from the flesh of the pig[FN#279] is

not always observed, for those who sacrifice a sow to Typhon once a

year, at the full moon, afterwards eat its flesh. The reason they give

for this practice is this: Typhon being in pursuit of this animal at

that season of the moon, accidentally found the wooden chest wherein

was deposited the body of Osiris, which he immediately pulled to

pieces. This story, however, is not generally admitted, there being

some who look upon it, as they do many other relations of the same

kind, as founded upon some mistake or misrepresentation. All agree,

however, in saying that so great was the abhorrence which the ancient

Egyptians expressed for whatever tended to promote luxury, expense, and

voluptuousness, that in order to expose it as much as possible they

erected a column in one of the temples of Thebes, full of curses

against their king Meinis, who first drew them off from their former

frugal and parsimonious course of life. The immediate cause for the

erection of the pillar is thus given: Technatis,[FN#280] the father of

Bocchoris, leading an army against the Arabians, and his baggage and

provisions not coming up to him as soon as he expected, was therefore

obliged to eat some of the very poor food which was obtainable, and

having eaten, he lay down on the bare ground and slept very soundly.

This gave him a great affection for a mean and frugal diet, and induced

him to curse the memory of Meinis, and with the permission of the

priests he made these curses public by cutting them upon a

pillar.[FN#281]

[FN#278] Bunches of onions were offered to the dead at all periods of

Egyptian history, and they were regarded as typical of the "white

teeth" of Horus. The onion was largely used in medicine.



[FN#279] The pig was associated with Set, or Typhon, and the black

variety was specially abominated because it was a black pig which

struck Horus in the eye, and damaged it severely. See Book of the

Dead, Chap. CXII.



[FN#280] In Egyptian, TAFNEKHT, the first king of the XXIVth Dynasty.





[FN#281] An unlikely story, for Tafnekht had no authority at Thebes.



IX. Now, the kings of Egypt were always chosen either out of the

soldiery or priesthood, the former order being honoured and respected

for its valour, and the latter for its wisdom. If the choice fell upon

a soldier, he was immediately initiated into the order of priests, and

by them instructed in their abstruse and hidden philosophy, a

philosophy for the most part involved in fable and allegory, and

exhibiting only dark hints and obscure resemblances of the truth. This

the priesthood hints to us in many instances, particularly by the

sphinxes, which they seem to have placed designedly before their

temples as types of the enigmatical nature of their theology. To this

purpose, likewise, is that inscription which they have engraved upon

the base of the statue of Athene[FN#282] at Sais, whom they identify

with Isis: "I am everything that has been, that is, and that shall be:

and my veil no man hath raised." In like manner the word "Amoun," or

as it is expressed in the Greek language, "Ammon," which is generally

looked upon as the proper name of the Egyptian Zeus, is interpreted by

Manetho[FN#283] the Sebennite[FN#284] to signify "concealment" or

"something which is hidden."[FN#285] Hecataeus of Abdera indeed tells

us that the Egyptians make use of this term when they call out to one

another. If this be so, then their invoking Amoun is the same thing as

calling upon the supreme being, whom they believe to be "hidden" and

"concealed" in the universal nature, to appear and manifest itself to

them. So cautious and reserved was the Egyptian wisdom in those things

which appertained to religion.

[FN#282] The Egyptian goddess Net, in Greek {greek Nhid}, the great

goddess of Sais, in the Western Delta. She was self-existent, and

produced her son, the Sun-god, without union with a god. In an address

to her, quoted by Mallet (Culte de Neit, p. 140), are found the words,

"thy garment hath not been unloosed," thus Plutarch's quotation is

correct.



[FN#283] He compiled a History of Egypt for Ptolemy II., and

flourished about B.C. 270; only the King-List from this work is

preserved.



[FN#284] He was a native of the town of Sebennytus.



[FN#285] Amen means "hidden," and AMEN is the "hidden god."



X. And this is still farther evinced from those voyages which have

been made into Egypt by the wisest men among the Greeks, namely, by

Solo, Thales Plato, Eudoxus, Pythagoras, and, as some say, even by

Lycurgus himself, on purpose to converse with the priests. And we are

also told that Eudoxus was a disciple of Chnouphis the Memphite, Solo

of Sonchis the Saite, and Pythagoras of Oinuphis the Heliopolite. But

none of these philosophers seems either to have been more admired and

in greater favour with the priests, or to have paid a more especial



regard to their method of philosophising, than this last named, who has

particularly imitated their mysterious and symbolical manner in his own

writings, and like them conveyed his doctrines to the world in a kind

of riddle. For many of the precepts of Pythagoras come nothing short

of the hieroglyphical representations themselves, such as, "eat not in

a chariot," "sit not on a measure (choenix)," "plant not a palm-tree,"

and "stir not the fire with a sword in the house." And I myself am of

the opinion that, when the Pythagoreans appropriated the names of

several of the gods to particular numbers, as that of Apollo to the

unit, of Artemis to the duad, of Athene to the seven, and of Poseidon

to the first cube, in this they allude to something which the founder

of their sect saw in the Egyptian temples, or to some ceremonies

performed in them, or to some symbols there exhibited. Thus, their

great king and lord Osiris is represented by the hieroglyphics for an

eye and a sceptre,[FN#286] the name itself signifying "many-eyed," as

we are told by some[FN#287] who would derive it from the words

os,[FN#288] "many," and iri,[FN#289] an "eye," which have this meaning

in the Egyptian language. Similarly, because the heavens are eternal

and are never consumed or wax old, they represent them by a heart with

a censer placed under it. Much in the same way are those statues of

the Judges at Thebes without hands, and their chief, or president, is

represented with his eyes turned downwards, which signifies that

justice ought not to be obtainable by bribes, nor guided by favour or

affection. Of a like nature is the Beetle which we see engraven upon

the seals of the soldiers, for there is no such thing as a female

beetle of this species; for they are all males, and they propagate

their kind by casting their seed into round balls of dirt, which afford

not only a proper place wherein the young may be hatched, but also

nourishment for them as soon as they are born.



[FN#286] The oldest form of the name is As-Ar, ####; the first sign,

####, is a throne, and the second, ####, is an eye, but the exact

meaning represented by the two signs is not known. In late times a

sceptre, #### took the place of the throne, but only because of its

phonetic value as or us. Thus we have the forms #### and ####.



[FN#287] This is a mistake.



[FN#288] In Egyptian, #### ash, "many."



[FN#289] In Egyptian, #### art, Coptic ####, "eye."



XI. When you hear, therefore, the mythological tales which the

Egyptians tell of their gods, their wanderings, their mutilations, and

many other disasters which befell them, remember what has just been

said, and be assured that nothing of what is thus told you is really

true, or ever happened in fact. For can it be imagined that it is the

dog[FN#290] itself which is reverenced by them under the name of

Hermes[FN#291]? It is the qualities of this animal, his constant

vigilance, and his acumen in distinguishing his friends from his foes,



which have rendered him, as Plato says, a meet emblem of that god who

is the chief patron of intelligence. Nor can we imagine that they

think that the sun, like a newly born babe, springs up every day out of

a lily. It is quite true that they represent the rising sun in this

manner,[FN#292] but the reason is because they wish to indicate thereby

that it is moisture to which we owe the first kindling of this

luminary. In like manner, the cruel and bloody king of Persia, Ochus,

who not only put to death great numbers of the people, but even slew

the Apis Bull himself, and afterwards served him up in a banquet to his

friends, is represented by them by a sword, and by this name he is

still to be found in the catalogue of their kings. This name,

therefore, does not represent his person, but indicates his base and

cruel qualities, which were best suggested by the picture of an

instrument of destruction. If, therefore, O Clea, you will hear and

entertain the story of these gods from those who know how to explain it

consistently with religion and philosophy, if you will steadily persist

in the observance of all these holy rites which the laws require of

you, and are moreover fully persuaded that to form true notions of the

divine nature is more acceptable to them than any sacrifice or mere

external act of worship can be, you will by this means be entirely

exempt from any danger of falling into superstition, an evil no less to

be avoided than atheism itself.



[FN#290] The animal here referred to must be the dog-headed ape, ####,

which we see in pictures of the Judgment assisting Thoth to weigh the

heart of the dead. This dog-headed ape is a wonderfully intelligent

creature, and its weird cleverness is astonishing.



[FN#291] The Egyptian Tehuti, or Thoth.



[FN#292] ####.



XII. Now, the story of Isis and Osiris, its most insignificant and

superfluous parts being omitted, runs thus:-

The goddess Rhea,[FN#293] they say, having accompanied with

Kronos[FN#294] by stealth, was discovered by Helios[FN#295] who

straightway cursed her, and declared that she should not be delivered

in any month or year. Hermes, however, 'being also in love with the

same goddess, in return for the favours which he had received from her,

went and played at dice with Selene,[FN#296] and won from her the

seventieth part of each day. These parts he joined together and made

from them five complete days, and he added them to the three hundred

and sixty days of which the year formerly consisted. These five days

are to this day called the "Epagomenae,"[FN#297] that is, the

superadded, and they are observed by them as the birthdays of their

gods.[FN#298] On the first of these, they say, Osiris was born, and as

he came into the world a voice was heard saying, "The Lord of

All[FN#299] is born." Some relate the matter in a different way, and

say that a certain person named Pamyles, as he was fetching water from

the temple of Dios at Thebes, heard a voice commanding him to proclaim

aloud that the good and great king Osiris was then born, and that for

this reason Kronos committed the education of the child to him, and





that in memory of this event the Pamylia were afterwards instituted,

which closely resemble the Phallephoria or Priapeia of the Greeks.

Upon the second of these days was born Aroueris,[FN#300] whom some call

Apollo, and others the Elder Horus. Upon the third day Typhon was

born, who came into the world neither at the proper time nor by the

right way, but he forced a passage through a wound which he made in his

mother's side. Upon the fourth day Isis was born, in the marshes of

Egypt,[FN#301] and upon the fifth day Nephthys, whom some call Teleute,

or Aphrodite, or Nike, was born. As regards the fathers of these

children, the first two are said to have been begotten by Helios, Isis

by Hermes, and Typhon and Nephthys by Kronos. Therefore, since the

third of the superadded days was the birthday of Typhon, the kings

considered it to be unlucky,[FN#302] and in consequence they neither

transacted any business in it, nor even suffered themselves to take any

refreshment until the evening. They further add that Typhon married

Nephthys,[FN#303] and that Isis and Osiris, having a mutual affection,

enjoyed each other in their mother's womb before they were born, and

that from this commerce sprang Aroueris, whom the Egyptians likewise

call Horus the Elder, and the Greeks Apollo.



[FN#293] i.e., Nut, the Sky-goddess.



[FN#294] i.e., Keb, the Earth-god.



[FN#295] i.e., Ra.



[FN#296] i.e., Aah.



[FN#297] In Egyptian, "the five days over the year,"



[FN#298] In Egyptian thus:-



I. Birthday of Osiris,

II. Birthday of Horus,

III. Birthday of Set,

IV. Birthday of Isis,

V. Birthday of Nephthys

[FN#299] One of the chief titles of Osiris was Neb er tcher, i.e.,

"lord to the uttermost limit of everything."



[FN#300] i.e., Heru-ur, "Horus the Elder."



[FN#301] It was Horus, son of Isis, who was born in the marshes of

Egypt.



[FN#302] This day is described as unlucky in the hieroglyphic texts.



[FN#303] Set and Nephthys are regarded as husband and wife in the

texts; their offspring was Anubis, Anpu.



XIII. Osiris having become king of Egypt, applied himself to

civilizing his countrymen by turning them from their former indigent

and barbarous course of life. He taught them how to cultivate and



improve the fruits of the earth, and he gave them a body of laws

whereby to regulate their conduct, and instructed them in the reverence

and worship which they were to pay to the gods. With the same good

disposition he afterwards travelled over the rest of the world,

inducing the people everywhere to submit to his discipline, not indeed

compelling them by force of arms, but persuading them to yield to the

strength of his reasons, which were conveyed to them in the most

agreeable manner, in hymns and songs, accompanied with instruments of

music. From this last circumstance the Greeks identified him with

their Dionysos, or Bacchus. During the absence of Osiris from his

kingdom, Typhon had no opportunity of making any innovations in the

state, Isis being extremely vigilant in the government, and always upon

her guard. After his return, however, having first persuaded seventy-

two other people to join with him in the conspiracy, together with a

certain queen of Ethiopia called Aso, who chanced to be in Egypt at

that time, he formed a crafty plot against him. For having privily

taken the measure of the body of Osiris, he caused a chest to be made

of exactly the same size, and it was very beautiful and highly

decorated. This chest he brought into a certain banqueting room, where

it was greatly admired by all who were present, and Typhon, as if in

jest, promised to give it to that man whose body when tried would be

found to fit it. Thereupon the whole company, one after the other,

went into it, but it did not fit any of them; last of all Osiris

himself lay down in it. Thereupon all the conspirators ran to the

chest, and clapped the cover upon it, and then they fastened it down

with nails on the outside, and poured melted lead over it. They next

took the chest to the river, which carried it to the sea through the

Tanaitic mouth of the Nile; and for this reason this mouth of the Nile

is still held in the utmost abomination by the Egyptians, and is never

mentioned by them except with marks of detestation. These things, some

say, took place on the seventeenth day of the month of Hathor, when the

sun was in Scorpio, in the twenty-eighth year of the reign of Osiris,

though others tell us that this was the year of his life and not of his

reign.



XIV. The first who had knowledge of the accident which had befallen

their king were the Pans and Satyrs, who inhabited the country round

about Chemmis,[FN#304] and they having informed the people about it,

gave the first occasion to the name of Panic Terrors, which has ever

since been made use of to signify any sudden fright or amazement of a

multitude. As soon as the report reached Isis, she immediately cut off

one of the locks of her hair, and put on mourning apparel in that very

place where she happened to be; for this reason the place has ever

since been called "Koptos," or the "city of mourning," though some are

of opinion that this word rather signifies "deprivation." After this

she wandered round about through the country, being full of disquietude

and perplexity, searching for the chest, and she inquired of every

person she met, including some children whom she saw, whether they knew

what was become of it. Now, it so happened that these children had

seen what Typhon's accomplices had done with the body, and they

accordingly told her by what mouth of the Nile it had been conveyed to

the sea. For this reason the Egyptians look upon children as endued

with a kind of faculty of divining, and in consequence of this notion

are very curious in observing the accidental prattle which they have

with one another whilst they are at play, especially if it be in a



sacred place, forming omens and presages from it. Isis meanwhile

having been informed that Osiris, deceived by her sister Nephthys, who

was in love with him, had unwittingly enjoyed her instead of herself,

as she concluded from the melilot-garland which he had left with her,

made it her business likewise to search out the child, the fruit of

this unlawful commerce (for her sister, dreading the anger of her

husband Typhon, had exposed it as soon as it was born). Accordingly,

after much pains and difficulty, by means of some dogs that conducted

her to the place where it was, she found it and bred it up; and in

process of time it became her constant guard and attendant, and

obtained the name of Anubis, and it is thought that it watches and

guards the gods as dogs do men.



[FN#304] In Egyptian, Khebt, in the VIIIth nome of Lower Egypt.



XV. At length Isis received more particular news that the chest had

been carried by the waves of the sea to the coast of Byblos, and there

gently lodged in the branches of a bush of tamarisk, which in a short

time had grown up into a large and beautiful tree, and had grown round

the chest and enclosed it on every side so completely that it was not

to be seen. Moreover, the king of the country, amazed at its unusual

size, had cut the tree down, and made that part of the trunk wherein

the chest was concealed into a pillar to support the roof of his house.

These things, they say, having been made known to Isis in an

extraordinary manner by the report of demons, she immediately went to

Byblos, where, setting herself down by the side of a fountain, she

refused to speak to anybody except the queen's women who chanced to be

there. These, however, she saluted and caressed in the kindest manner

possible, plaiting their hair for them, and transmitting into them part

of that wonderful odour which issued from her own body. This raised a

great desire in the queen their mistress to see the stranger who had

this admirable faculty of transfusing so fragrant a smell from herself

into the hair and skin of other people. She therefore sent for her to

court, and, after a further acquaintance with her, made her nurse to

one of her sons. Now, the name of the king who reigned at this time at

Byblos was Melkander (Melkarth?), and that of his wife was Astarte, or,

according to others, Saôsis, though some call her Nemanoun, which

answers to the Greek name Athenais.

XVI. Isis nursed the child by giving it her finger to suck instead of

the breast. She likewise put him each night into the fire in order to

consume his mortal part, whilst, having transformed herself into a

swallow, she circled round the pillar and bemoaned her sad fate. This

she continued to do for some time, till the queen, who stood watching

her, observing the child to be all of a flame, cried out, and thereby

deprived him of some of that immortality which would otherwise have

been conferred upon him. The goddess then made herself known, and

asked that the pillar which supported the roof might be given to her.

Having taken the pillar down, she cut it open easily, and having taken

out what she wanted, she wrapped up the remainder of the trunk in fine

linen, and having poured perfumed oil over it, she delivered it again



into the hands of the king and queen. Now, this piece of wood is to

this day preserved in the temple, and worshipped by the people of

Byblos. When this was done, Isis threw herself upon the chest, and

made at the same time such loud and terrible cries of lamentation over

it, that the younger of the king's sons who heard her was frightened

out of his life. But the elder of them she took with her, and set sail

with the chest for Egypt. Now, it being morning the river Phaedrus

sent forth a keen and chill air, and becoming angry she dried up its

current.



XVII. At the first place where she stopped, and when she believed that

she was alone, she opened the chest, and laying her face upon that of

her dead husband, she embraced him and wept bitterly. Then, seeing

that the little boy had silently stolen up behind her, and had found

out the reason of her grief, she turned upon him suddenly, and, in her

anger, gave him so fierce and terrible a look that he died of fright

immediately. Others say that his death did not happen in this manner,

but, as already hinted, that he fell into the sea. Afterwards he

received the greatest honour on account of the goddess, for this

Maneros, whom the Egyptians so frequently call upon at their banquets,

is none other than he. This story is contradicted by those who tell us

that the true name of this child was Palaestinus, or Pelusius, and that

the city of this name was built by the goddess in memory of him. And

they further add that this Maneros is thus honoured by the Egyptians at

their feasts because he was the first who invented music. Others again

state that Maneros is not the name of any particular person, but a were

customary form of complimentary greeting which the Egyptians use

towards each other at their more solemn feasts and banquets, meaning no

more by it than to wish "that what they were then about might prove

fortunate and happy to them." This is the true import of the word. In

like manner they say that the human skeleton which is carried about in

a box on festal occasions, and shown to the guests, is not designed, as

some imagine, to represent the particular misfortunes of Osiris, but

rather to remind them of their mortality, and thereby to excite them

freely to make use of and to enjoy the good things which are set before

them, seeing that they must quickly become such as they there saw.

This is the true reason for introducing the skeleton at their banquets.

But to proceed with the narrative.

XVIII. When Isis had come to her son Horus, who was being reared at

Buto,[FN#305] she deposited the chest in a remote and unfrequented

place. One night, however, when Typhon was hunting by the light of the

moon, he came upon it by chance, and recognizing the body which was

enclosed in it, he tore it into several pieces, fourteen[FN#306] in

all, and scattered them in different places up and down the country.

When Isis knew what had been done, she set out in search of the

scattered portions of her husband's body; and in order to pass more

easily through the lower, marshy parts of the country, she made use of

a boat made of the papyrus plant. For this reason, they say, either

fearing the anger of the goddess, or else venerating the papyrus, the

crocodile never injures anyone who travels in this sort of

vessel.[FN#307] And this, they say, hath given rise to the report that

there are very many different sepulchres of Osiris in Egypt, for



wherever Isis found one of the scattered portions of her husband's

body, there she buried it. Others, however, contradict this story, and

tell us that the variety of sepulchres of Osiris was due rather to the

policy of the queen, who, instead of the real body, as she pretended,

presented to these cities only an image of her husband. This she did

in order to increase the honours which would by these means be paid to

his memory, and also to defeat Typhon, who, if he were victorious in

his fight against Horus in which he was about to engage, would search

for the body of Osiris, and being distracted by the number of

sepulchres would despair of ever being able to find the true one. We

are told, moreover, that notwithstanding all her efforts, Isis was

never able to discover the phallus of Osiris, which, having been thrown

into the Nile immediately upon its separation from the rest of the

body,[FN#308] had been devoured by the Lepidotus, the Phagrus, and the

Oxyrhynchus, fish which above all others, for this reason, the

Egyptians have in more especial avoidance. In order, however, to make

some amends for the loss, Isis consecrated the phallus made in

imitation of it, and instituted a solemn festival to its memory, which

is even to this day observed by the Egyptians.





[FN#305] In Egyptian, the double city Pe-Tep. See the texts from the

Metternich Stele printed in this volume.





[FN#306] The fourteen members are: head, feet, bones, arms, heart,

interior, tongue, eyes, fists, fingers, back, ears, loins, and body.

Some of the lists in Egyptian add the face of a ram and the hair. The

cities in which Isis buried the portions of his body are: Koptos,

Philae in Elephantine, Herakleopolis Magna, Kusae, Heliopolis,

Diospolis of Lower Egypt, Letopolis, Sais, Hermopolis of Lower Egypt,

Athribis, Aq (Schedia), Ab in the Libyan nome, Netert, Apis.





[FN#307] Moses was laid in an ark of bulrushes, i.e., papyrus, and was

found uninjured.





[FN#308] We meet with a similar statement in the Tale of the Two

Brothers, where we are told that the younger brother, having declared

his innocence to the elder brother, out off his phallus and threw it

into the river, where it was devoured by the naru fish.





XIX. After these things Osiris returned from the other world, and

appeared to his son Horus, and encouraged him to fight, and at the same

time instructed him in the exercise of arms. He then asked him what he

thought was the most glorious action a man could perform, to which

Horus replied, "To revenge the injuries offered to his father[FN#309]

and mother." Osiris then asked him what animal he thought most

serviceable to a soldier, and Horus replied, "A horse." On this Osiris

wondered, and he questioned him further, asking him why he preferred a

horse to a lion, and Horus replied, "Though the lion is the more

serviceable creature to one who stands in need of help, yet is the

horse more useful in overtaking and cutting off a flying

enemy."[FN#310] These replies caused Osiris to rejoice greatly, for

they showed him that his son was sufficiently prepared for his enemy.

We are, moreover, told that amongst the great numbers who were



continually deserting from Typhon's party was his concubine

Thoueris,[FN#311] and that a serpent which pursued her as she was

coming over to Horus was slain by his soldiers. The memory of this

action is, they say, still preserved in that cord which is thrown into

the midst of their assemblies, and then chopped in pieces. Afterwards

a battle took place between Horus and Typhon, which lasted many days,

but Horus was at length victorious, and Typhon was taken prisoner. He

was delivered over into the custody of Isis, who, instead of putting

him to death, loosed his fetters and set him free. This action of his

mother incensed Horus to such a degree that he seized her, and pulled

the royal crown off her head; but Hermes came forward, and set upon her

head the head of an ox instead of a helmet.[FN#312] After this Typhon

accused Horus of illegitimacy, but, by the assistance of Hermes, his

legitimacy was fully established by a decree of the gods

themselves.[FN#313] After this two other battles were fought between

Horus and Typhon, and in both Typhon was defeated. Moreover, Isis is

said to have had union with Osiris after his death,[FN#314] and she

brought forth Harpokrates,[FN#315] who came into the world before his

time, and was lame in his lower limbs.



[FN#309] The texts give as a very common title of Horus, "Horus, the

avenger of his father."



[FN#310] There is no evidence that the Egyptians employed the horse in

war before the XVIIIth Dynasty, a fact which proves that the dialogue

here given is an invention of a much later date than the original

legend of Osiris.



[FN#311] In Egyptian, TA-URT, the hippopotamus goddess.



[FN#312] According to the legend given in the Fourth Sallier Papyrus,

the fight between Horus and Set began on the 26th day of the month of

Thoth, and lasted three days and three nights. It was fought in or

near the hall of the lords of Kher-aha, i.e., near Heliopolis, and in

the presence of Isis, who seems to have tried to spare both her brother

Set and her son Horus. For some reason Horus became enraged with his

mother, and attacking her like a "leopard of the south," he cut off the

head of Isis. Thereupon Thoth came forward, and using words of power,

created a substitute in the form of a cow's head, and placed it on her

body (Sallier, iv., p. 2; see Select Papyri, pl. cxlv.).



[FN#313] Horus inherited the throne by his father's will, a fact which

is so often emphasized in the texts that it seems there may be some

ground for Plutarch's view.



[FN#314] This view is confirmed by the words in the hymn to Osiris,

"she moved the inactivity of the Still-Heart (Osiris), she drew from

him his essence, she made an heir."



[FN#315] In Egyptian, HERU-PA-KHART, "Horus the Child."



XX. Such then are the principal circumstances of this famous story,

the more harsh and shocking parts of it, such as the cutting up of



Horus and the beheading of Isis, being omitted. Now, if such could be

supposed to be the real sentiments of the Egyptians concerning those

divine Beings whose most distinguishing characteristics are happiness

and immortality, or could it be imagined that they actually believed

what they thus tell us ever to have actually taken place, I should not

need to warn you, O Clea, you who are already sufficiently averse to

such impious and absurd notions of the God, I should not, I say, have

need to caution you, to testify your abhorrence of them, and, as

Aeschylus expresses it, "to spit and wash your mouth" after the recital

of them. In the present case, however, it is not so. And I doubt not

that you yourself are conscious of the difference between this history

and those light and idle fictions which the poets and other writers of

fables, like spiders, weave and spin out of their own imaginations,

without having any substantial ground or firm foundation to work upon.

There must have been some real distress, some actual calamity, at the

bottom as the ground-work of the narration; for, as mathematicians

assure us, the rainbow is nothing else but a variegated image of the

sun, thrown upon the sight by the reflection of his beams from the

clouds; and thus ought we to look upon the present story as the

representation, or rather reflection, of something real as its true

cause. And this notion is still farther suggested to us as well by

that solemn air of grief and sadness which appears in their sacrifices,

as by the very form and arrangement of their temples, which extend into

long avenues and open aisles in some portions,[FN#316] and in others

retreating into dark and gloomy chapels which resembled the underground

vaults which are allotted to the dead. That the history has a

substantial foundation is proved by the opinion which obtains generally

concerning the sepulchres of Osiris. There are many places wherein his

body is said to have been deposited, and among these are Abydos and

Memphis, both of which are said to contain his body. It is for this

reason, they say, that the richer and more prosperous citizens wish to

be buried in the former of these cities, being ambitious of lying, as

it were, in the grave with Osiris.[FN#317] The title of Memphis to be

regarded as the grave of Osiris seems to rest upon the fact that the

Apis Bull, who is considered to be the image of the soul of Osiris, is

kept in that city for the express purpose that it may be as near his

body as possible.[FN#318] Others again tell us that the interpretation

of the name Memphis[FN#319] is "the haven of good men," and that the

true sepulchre of Osiris lies in that little island which the Nile

makes at Philae.[FN#320] This island is, they say, inaccessible, and

neither bird can alight on it, nor fish swim near it, except at the

times when the priests go over to it from the mainland to solemnize

their customary rites to the dead, and to crown his tomb with flowers,

which, they say, is overshadowed by the branches of a tamarisk-tree,

the size of which exceeds that of an olive-tree.



[FN#316] Plutarch refers to the long colonnaded courts which extend in

a straight line to the sanctuary, which often contains more than one

shrine, and to the chambers wherein temple properties, vestments, &c.,

were kept.



[FN#317] In what city the cult of Osiris originated is not known, but

it is quite certain that before the end of the VIth Dynasty Abydos

became the centre of his worship, and that he dispossessed the local

god An-Her in the affections of the people. Tradition affirmed that





the head of Osiris was preserved at Abydos in a box, and a picture of

it, #### became the symbol of the city. At Abydos a sort of miracle

play, in which all the sufferings and resurrection of Osiris were

commemorated, was performed annually, and the raising up of a model of

his body, and the placing of his head upon it, were the culminating

ceremonies. At Abydos was the famous shaft into which offerings were

cast for transmission to the dead in the Other World, and through the

Gap in the hills close by souls were believed to set out on their

journey thither. One tradition places the Elysian Fields in the

neighbourhood of Abydos. A fine stone bier, a restoration probably of

the XXVIth Dynasty, which represented the original bier of Osiris, was

discovered there by M. Amelineau. It is now in the Egyptian Museum at

Cairo.



[FN#318] Apis is called the "life of Osiris," ####, and on the death

of the Bull, its soul went to heaven and joined itself to that of

Osiris, and it formed with him the dual-god Asar-Hep, i.e., Osiris-

Apis, or Sarapis. The famous Serapeum at Memphis was called ####.



[FN#319] In Egyptian, Men-Nefer, i.e., "fair haven."



[FN#320] Osiris and Isis were worshipped at Philae until the reign of

Justinian, when his general, Narses, closed the temple and carried off

the statues of the gods to Constantinople, where they were probably

melted down.



XXI. Eudoxus indeed asserts that, although there are many pretended

sepulchres of Osiris in Egypt, the, place where his body actually lies

is Busiris,[FN#321] where likewise he was born.[FN#322] As to

Taphosiris, there is no need to mention it particularly, for its very

name indicates its claim to be the tomb of Osiris. There are likewise

other circumstances in the Egyptian ritual which hint to us the reality

upon which this history is grounded, such as their cleaving the trunk

of a tree, their wrapping it up in linen which they tear in pieces for

that purpose, and the libations of oil which they afterwards pour upon

it; but these I do not insist on, because they are intermixed with such

of their mysteries as may not be revealed.

[FN#321] In Egyptian, Pa-Asar-neb-Tetu, "the house of Osiris, the lord

of Tetu." In the temple of Neb-Sekert, the backbone of the god was

preserved, according to one text, but another says it was his jaws(?)

and interior.



[FN#322] This view represents a late tradition, or at all events one

which sprang up after the decay of Abydos.



[FIRST EXPLANATION OF THE STORY.]



XXII. Now as to those who, from many things of this kind, some of



which are proclaimed openly, and others are darkly hinted at in their

religious institutions, would conclude that the whole story is no other

than a mere commemoration of the various actions of their kings and

other great men, who, by reason of their excellent virtue and the

mightiness of their power, added to their other titles the honour of

divinity, though they afterwards fell into many and grievous

calamities, those, I say, who would in this manner account for the

various scenes above-mentioned, must be owned indeed to make use of a

very plausible method of eluding such difficulties as may arise about

this subject, and ingeniously enough to transfer the most shocking

parts of it from the divine to the human nature. Moreover, it must be

admitted that such a solution is not entirely destitute of any

appearance of historical evidence for its support. For when the

Egyptians themselves tell us that Hermes had one hand shorter than

another, that Typhon was of red complexion, Horus fair, and Osiris

black, does not this show that they were of the human species, and

subject to the same accidents as all other men?[FN#323] Nay, they go

farther, and even declare the particular work in which each was engaged

whilst alive. Thus they say that Osiris was a general, that Canopus,

from whom the star took its name, was a pilot, and that the ship which

the Greeks call Argo, being made in imitation of the ship of Osiris,

was, in honour of him, turned into a constellation and placed near

Orion and the Dog-star, the former being sacred to Horus and the latter

to Isis.



[FN#323] Red is the colour attributed to all fiends in the Egyptian

texts. One of the forms of Horus is described as being "blue-eyed,"

and the colour of the face of Osiris is often green, and sometimes

black.



XXIII. But I am much afraid that to give in to this explanation of the

story will be to move things which ought not to be moved; and not only,

as Simonides says, "to declare war against all antiquity," but likewise

against whole families and nations who are fully possessed with the

belief in the divinity of these beings. And it would be no less than

dispossessing those great names of their heaven, and bringing them down

to the earth. It would be to shake and loosen a worship and faith

which have been firmly settled in nearly all mankind from their

infancy. It would be to open a wide door for atheism to enter in at,

and to encourage the attempts of those who would humanize the divine

nature. More particularly it would give a clear sanction and authority

to the impostures of Euhemerus the Messenian, who from mere

imagination, and without the least appearance of truth to support it,

has invented a new mythology of his own, asserting that "all those in

general who are called and declared to be gods are none other than so

many ancient generals and sea-captains and kings." Now, he says that

he found this statement written in the Panchaean dialect in letters of

gold, though in what part of the globe his Panchaeans dwell, any more

than the Tryphillians, whom he mentions at the same time with them, he

does not inform us. Nor can I learn that any other person, whether

Greek or Barbarian, except himself, has ever yet been so fortunate as

to meet with these imaginary countries.



[In Sec. XXIV. Plutarch goes on to say that the Assyrians commemorate

Semiramis, the Egyptians Sesostris, the Phrygians Manis or Masdis, the

Persians Cyrus, and the Macedonians Alexander, yet these heroes are not

regarded as gods by their peoples. The kings who have accepted the

title of gods have afterwards had to suffer the reproach of vanity and

presumption, and impiety and injustice.]



[SECOND EXPLANATION OF THE STORY.]



XXV. There is another and a better method which some employ in

explaining this story. They assert that what is related of Typhon,

Osiris, and Isis is not to be regarded as the afflictions of gods, or

of mere mortals, but rather as the adventures of certain great Daemons.

These beings, they say, are supposed by some of the wisest of the Greek

philosophers, that is to say, Plato, Pythagoras, Xenocrates, and

Chrysippus, in accordance with what they had learned from ancient

theologians, to be stronger and more powerful than men, and of a nature

superior to them. They are, at the same time, inferior to the pure and

unmixed nature of the gods, as partaking of the sensations of the body,

as well as of the perceptions of the soul, and consequently liable to

pain as well as pleasure, and to such other appetites and affections,

as flow from their various combinations. Such affections, however,

have a greater power and influence over some of them than over others,

just as there are different degrees of virtue and vice found in these

Daemons as well as in mankind. In like manner, the wars of the Giants

and the Titans which are so much spoken of by the Greeks, the

detestable actions of Kronos, the combats between Apollo and the

Python, the flights of Dionysos, and the wanderings of Demeter, are

exactly of the same nature as the adventures of Osiris and Typhon.

Therefore, they all are to be accounted for in the same manner, and

every treatise of mythology will readily furnish us with an abundance

of other similar instances. The same thing may also be affirmed of

those other things which are so carefully concealed under the cover of

mysteries and imitations.

[In Sec. XXVI. Plutarch points out that Homer calls great and good men

"god-like" and "God's compeers," but the word Daemon is applied to the

good and bad indifferently (see Odyssey, vi. 12; Iliad, xiii. 810, v.

438, iv. 31, &c.). Plato assigns to the Olympian Gods good things and

the odd numbers, and the opposite to the Daemons. Xenocrates believed

in the existence of a series of strong and powerful beings which take

pleasure in scourgings and fastings, &c. Hesiod speaks of "holy

daemons" (Works and Days, 126) and "guardians of mankind," and

"bestowers of wealth," and these are regarded by Plato as a "middle

order of beings between the gods and men, interpreters of the wills of

the gods to men, and ministering to their wants, carrying the prayers

and supplications of mortals to heaven, and bringing down thence in

return oracles and all other blessings of life." Empedocles thought





that the Daemons underwent punishment, and that when chastened and

purified they were restored to their original state.]



[Sec. XXVII. To this class belonged Typhon, who was punished by Isis. In

memory of all she had done and suffered, she established certain rites

and mysteries which were to be types and images of her deeds, and

intended these to incite people to piety, and, to afford them

consolation. Isis and Osiris were translated from good Daemons into

gods, and the honours due to them are rightly of a mixed kind, being

those due to gods and Daemons. Osiris is none other than Pluto, and

Isis is not different from Proserpine.]



[Sec. XXX. Typhon is held by the Egyptians in the greatest contempt, and

they do all they can to vilify him. The colour red being associated

with him, they treat with contumely all those who have a ruddy

complexion; the ass[FN#324] being usually of a reddish colour, the men

of Koptos are in the habit of sacrificing asses by casting them down

precipices. The inhabitants of Busiris and Lycopolis never use

trumpets, because their sounds resemble the braying of an ass. The

cakes which are offered at the festivals during Paoni and Paopi are

stamped with the figure of a fettered ass. The Pythagoreans regarded

Typhon as a daemon, and according to them he was produced in the even

number fifty-six; and Eudoxus says that a figure of fifty-six angles

typifies the nature of Typhon.]



[FN#324] The ass is associated with Set, or Typhon, in the texts, but

on account of his virility he also typifies a form of the Sun-god. In

a hymn the deceased prays, "May I smite the Ass, may I crush the

serpent-fiend Sebau," but the XLth Chapter of the Book of the Dead is

entitled, "Chapter of driving back the Eater of the Ass." The vignette

shows us the deceased in the act of spearing a monster serpent which

has fastened its jaws in the back of an ass. In Chapter CXXV. there is

a dialogue between the Cat and the Ass.



[Sec. XXXI. The Egyptians only sacrifice red-coloured bulls, and a single

black or white hair in the animal's head disqualifies it for sacrifice.

They sacrifice creatures wherein the souls of the wicked have been

confined, and through this view arose the custom of cursing the animal

to be sacrificed, and cutting off its bead and throwing it into the

Nile. No bullock is sacrificed which has not on it the seal of the

priests who were called "Sealers." The impression from this seal

represents a man upon his knees, with his hands tied behind him, and a

sword pointed at his throat. The ass is identified with Typhon not

only because of his colour, but also because of his stupidity and the

sensuality of his disposition. The Persian king Ochus was nicknamed

the "Ass," which made him to say, "This ass shall dine upon your ox,"

and accordingly he slew Apis. Typhon is said to have escaped from

Horus by a flight of seven days on an ass.]





[THIRD EXPLANATION OF THE STORY.]



XXXII. Such then are the arguments of those who endeavour to account

for the above-mentioned history of Isis and Osiris upon a supposition

that they were of the order of Daemons; but there are others who

pretend to explain it upon other principles, and in more philosophical

manner. To begin, then, with those whose reasoning is the most simple

and obvious. As the Greeks allegorize their Kronos into Time, and

their Hera into Air, and tell us that the birth of Hephaistos is no

other but the change of air into fire, so these philosophers say that

by Osiris the Egyptians mean the Nile, by Isis that part of the country

which Osiris, or the Nile, overflows, and by Typhon the sea, which, by

receiving the Nile as it runs into it, does, as it were, tear it into

many pieces, and indeed entirely destroys it, excepting only so much of

it as is admitted into the bosom of the earth in its passage over it,

which is thereby rendered fertile. The truth of this explanation is

confirmed, they say, by that sacred dirge which they make over Osiris

when they bewail "him who was born on the right side of the world and

who perished on the left."[FN#325] For it must be observed that the

Egyptians look upon the east as the front or face of the world,[FN#326]

upon the north as its right side,[FN#327] and upon the south as its

left.[FN#328] As, therefore, the Nile rises in the south, and running

directly northwards is at last swallowed up by the sea, it may rightly

enough be said to be born on the right and to perish on the left side.

This conclusion, they say, is still farther strengthened from that

abhorrence which the priests express towards the sea, as well as salt,

which they call "Typhon's foam." And amongst their prohibitions is one

which forbids salt being laid on their tables. And do they not also

carefully avoid speaking to pilots, because this class of men have much

to do with the sea and get their living by it? And this is not the

least of their reasons for the great dislike which they have for fish,

and they even make the fish a symbol of "hatred," as is proved by the

pictures which are to be seen on the porch of the temple of Neith at

Sais. The first of these is a child, the second is an old man, the

third is a hawk, and then follow a fish and a hippopotamus. The

meaning of all these is evidently, "O you who are coming into the

world, and you who are going out of it (i.e., both young and old), God

hateth impudence." For by the child is indicated "all those who are

coming into life"; by the old man, "those who are going out of it"; by

the hawk, "God"; by the fish, "hatred," on account of the sea, as has

been before stated; and by the hippopotamus, "impudence," this creature

being said first to slay his sire, and afterwards to force his

dam.[FN#329] The Pythagoreans likewise may be thought perhaps by some

to have looked upon the sea as impure, and quite different from all the

rest of nature, and that thus much is intended by them when they call

it the "tears of Kronos."

[FN#325] Plutarch here refers to Osiris as the Moon, which rises in

the West.





[FN#326] According to the texts the front of the world was the south,

khent, #### and from this word is formed the verb #### #### "to sail to

the south."



[FN#327] In the texts the west is the right side, unemi, #### in

Coptic, ####.



[FN#328] In the texts the east is the left side, abti.



[FN#329] Each of these signs, ####, except the last, does mean what

Plutarch says it means, but his method of reading them together is

wrong, and it proves that he did not understand that hieroglyphics were

used alphabetically as well as ideographically.



[Secs. XXXIII., XXXIV. Some of the more philosophical priests assert that

Osiris does not symbolize the Nile only, nor Typhon the sea only, but

that Osiris represents the principle and power of moisture in general,

and that Typhon represents everything which is scorching, burning, and

fiery, and whatever destroys moisture. Osiris they believe to have

been of a black[FN#330] colour, because water gives a black tinge to

everything with which it is mixed. The Mnevis Bull[FN#331] kept at

Heliopolis is, like Osiris, black in colour, "and even Egypt[FN#332]

itself, by reason of the extreme blackness of the soil, is called by

them 'Chemia,' the very name which is given to the black part or pupil

of the eye.[FN#333] It is, moreover, represented by them under the

figure of a human heart." The Sun and Moon are not represented as

being drawn about in chariots, but as sailing round the world in ships,

which shows that they owe their motion, support, and nourishment to the

power of humidity.[FN#334] Homer and Thales both learned from Egypt

that "water was the first principle of all things, and the cause of

generation."[FN#335]]



[FN#330] Experiments recently conducted by Lord Rayleigh indicate that

the true colour of water is blue.



[FN#331] In Egyptian, Nem-ur, or Men-ur, and he was "called the life

of Ra."



[FN#332] The commonest name of Egypt is Kemt, "black land," as opposed

to the reddish-yellow sandy deserts on each side of the "valley of

black mud." The word for "black" is kam.



[FN#333] Plutarch seems to have erred here. The early texts call the

pupil of the eye "the child in the eye," as did the Semitic peoples

(see my Liturgy of Funerary Offerings, p. 136). The Copts spoke of the

"black of the eye," derived from the hieroglyphic "darkness,"

"blackness."



[FN#334] There is no support for this view in the texts.



[FN#335] It was a very common belief in Egypt that all things arose

from the great celestial ocean called Nu, whence came the Nile.





[Sec. XXXVI. The Nile and all kinds of moisture are called the "efflux of

Osiris." Therefore a water-pitcher[FN#336] is always carried first in

his processions, and the leaf of a fir-tree represents both Osiris and

Egypt.[FN#337] Osiris is the great principle of fecundity, which is

proved by the Pamylia festivals, in which a statue of the god with a

triple phallus is carried about.[FN#338] The three-fold phallus merely

signifies any great and indefinite number.]



[FN#336] Plutarch refers to the vessel of water, with which the priest

sprinkles the ground to purify it.



[FN#337] He seems to refer here to the olive-tree: Beqet, "olive

land," was one of the names of Egypt.



[FN#338] Plutarch seems to be confounding Osiris with Menu, the god of

generation, who is generally represented in an ithyphallic form. The

festival of the phallus survived in Egypt until quite recently.



[Sec. XXXVIII. The Sun is consecrated to Osiris, and the lion is

worshipped, and temples are ornamented with figures of this animal,

because the Nile rises when the sun is in the constellation of the

Lion. Horus, the offspring of Osiris, the Nile, and Isis, the Earth,

was born in the marshes of Buto, because the vapour of damp land

destroys drought. Nephthys, or Teleute, represents the extreme limits

of the country and the sea-shore, that is, barren land. Osiris (i.e.,

the Nile) overflowed this barren land, and Anubis[FN#339] was the

result.[FN#340]]



[FN#339] The Egyptian Anpu. The texts make one form of him to be the

son of Set and Nephthys.



[FN#340] Plutarch's explanations in this chapter are unsupported by

the texts.



[Sec. XXXIX. In the first part of this chapter Plutarch continues his

identification of Typhon with drought, and his ally Aso, Queen of

Ethiopia, he considers to be the Etesian or north winds, which blow for

a long period when the Nile is falling. He goes on to say:--]



As to what they relate of the shutting up of Osiris in a box, this

appears to mean the withdrawal of the Nile to its own bed. This is the

more probable as this misfortune is said to have happened to Osiris in

the month of Hathor, precisely at that season of the year when, upon

the cessation of the Etesian or north winds the Nile returns to its own

bed, and leaves the country everywhere bare and naked. At this time

also the length of the nights increases, darkness prevails, whilst

light is diminished and overcome. At this time the priests celebrate





doleful rites, and they exhibit as a suitable representation of the

grief of Isis a gilded ox covered with a fine black linen cloth. Now,

the ox is regarded as the living image of Osiris. This ceremony is

performed on the seventeenth and three following days,[FN#341] and they

mourn: 1. The falling of the Nile; 2. The cessation of the north

winds; 3. The decrease in the length of the days; 4. The desolate

condition of the land. On the nineteenth of the month Pachons they

march in procession to the sea, whither the priests and other officials

carry the sacred chest, wherein is enclosed a small boat of gold; into

this they first pour some water, and then all present cry out with a

loud voice, "Osiris is found." This done, they throw some earth,

scent, and spices into the water, and mix it well together, and work it

up into the image of a crescent, which they afterwards dress in

clothes. This shows that they regard the gods as the essence and power

of water and earth.



[FN#341] The 17th day is very unlucky; the 18th is very lucky; the

19th and 20th are very unlucky. On the 17th day Isis and Nephthys made

great lamentation for their brother Un-nefer at Sais; on the 19th no

man should leave the house; and the man born on the 20th would die of

the plague.



[Sec. XL. Though Typhon was conquered by Horus, Isis would not allow him

to be destroyed. Typhon was once master of all Egypt, i.e., Egypt was

once covered by the sea, which is proved by the sea-shells which are

dug out of the mines, and are found on the tops of the hills. The Nile

year by year creates new land, and thus drives away the sea further and

further, i.e., Osiris triumphs over Typhon.]



[FOURTH EXPLANATION OF THE STORY.]



[Sec. XLI. Osiris is the Moon, and Typhon is the Sun; Typhon is therefore

called Seth,[FN#342] a word meaning "violence," "force," &c. Herakles

accompanies the Sun, and Hermes the Moon. In Sec. XLII. Plutarch connects

the death-day of Osiris, the seventeenth of Hathor, with the

seventeenth day of the Moon's revolution, when she begins to wane. The

age of Osiris, twenty-eight years, suggests the comparison with the

twenty-eight days of the Moon's revolution. The tree-trunk which is

made into the shape of a crescent at the funeral of Osiris refers to

the crescent moon when she wanes. The fourteen pieces into which

Osiris was broken refer to the fourteen days in which the moon wanes.]



[FN#342] In Egyptian, ####, or #### which Plutarch seems to connect

with set, ####.





[Sec. XLIII. The height of the Nile in flood at Elephantine is twenty-

eight cubits, at Mendes and Xois low Nile is seven cubits, and at

Memphis middle Nile is fourteen cubits; these figures are to be

compared with the twenty-eight days of the Moon's revolution, the

seven-day phase of the Moon, and the fourteen days' Moon, or full moon.

Apis was begotten by a ray of light from the Moon, and on the

fourteenth day of the month Phamenoth[FN#343] Osiris entered the Moon.

Osiris is the power of the Moon, Isis the productive faculty in it.]



[FN#343] Marked in the papyrus Sallier IV. as a particularly unlucky

day.



[FIFTH EXPLANATION OF THE STORY.]



[Sec. XLIV. The philosophers say that the story is nothing but an

enigmatical description of the phenomena of Eclipses. In Sec. XLV.

Plutarch discusses the five explanations which he has described, and

begins to state his own views about them. It must be concluded, he

says, that none of these explanations taken by itself contains the true

explanation of the foregoing history, though all of them together do.

Typhon means every phase of Nature which is hurtful and destructive,

not only drought, darkness, the sea, &c. It is impossible that any one

cause, be it bad or even good, should be the common principle of all

things. There must be two opposite and quite different and distinct

Principles. In Sec. XLVI., Plutarch compares this view with the Magian

belief in Ormazd and Ahriman, the former springing from light (Sec.

XLVII.), and the latter from darkness. Ormazd made six good gods, and

Ahriman six of a quite contrary nature. Ormazd increased his own bulk

three times, and adorned the heaven with stars, making the Sun to be

the guard of the other stars. He then created twenty-four other gods,

and placed them in an egg, and Ahriman also created twenty-four gods;

the latter bored a hole in the shell of the egg and effected an

entrance into it, and thus good and evil became mixed together. In Sec.



XLVIII. Plutarch quotes Empedocles, Anaxagoras, Aristotle, and Plato in

support of his hypothesis of the Two Principles, and refers to Plato's

Third Principle. Sec. XLIX. Osiris represents the good qualities of the

universal Soul, and Typhon the bad; Bebo[FN#344] is a malignant being

like Typhon, with whom Manetho identifies him. Sec. L. The ass,

crocodile, and hippopotamus are all associated with Typhon; in the form

of a crocodile Typhon escaped from Horus.[FN#345]

[FN#344] In Egyptian, Bebi, or Baba, or Babai, he was the first-born

Son of Osiris.



[FN#345] See the Legend of Heru-Behutet, {pr. 67}.



The cakes offered on the seventh day of the month Tybi have a





hippopotamus stamped on them. Sec. LI. Osiris symbolizes wisdom and

power, and Typhon all that is malignant and bad.]



The remaining sections contain a long series of fanciful statements by

Plutarch concerning the religion and manners and customs of the

Egyptians, of which the Egyptian texts now available give no proofs.