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    Ancient Egyptian Myths and Legends
    Ancient Egyptian Myths and Legends
    Ancient Egyptian Myths and Legends
    Ebook502 pages7 hours

    Ancient Egyptian Myths and Legends

    By Lewis Spence

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    A prolific compiler of mythology, Lewis Spence would author over thirty books on the legends and folklore of numerous parts of the world. As the title would suggest, in this edition we have a collection of ancient Egyptian myths and legends. Spence examines the history and culture of Egypt with particular attention to its influence on their belief systems. Various Egyptian gods including Osiris, Isis, Anubis, Ra, as well as many others are discussed in length along with the myths associated with them. Popular fables such as “The Story of the Shipwrecked Sailor” and the “Story of Two Brothers”, are included in a selection of legends. Lastly the work talks of the practice of magic in ancient Egypt and of foreign and animal gods. This collection of ancient Egyptian myths and legends spans the gamut of such literature and should make for an interesting read for anyone interested in the subject. This edition includes illustrations by Evelyn Paul.
    LanguageEnglish
    PublisherDigireads.com Publishing
    Release dateJul 12, 2020
    ISBN9781420974300
    Ancient Egyptian Myths and Legends

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      Book preview

      Ancient Egyptian Myths and Legends - Lewis Spence

      cover.jpg

      ANCIENT EGYPTIAN

      MYTHS AND LEGENDS

      By LEWIS SPENCE

      img1.png

      Ancient Egyptian Myths and Legends

      By Lewis Spence

      Illustrated by Evelyn Paul

      Print ISBN 13: 978-1-4209-7372-3

      eBook ISBN 13: 978-1-4209-7430-0

      This edition copyright © 2021. Digireads.com Publishing.

      All rights reserved. No part of this publication may be reproduced, distributed, or transmitted in any form or by any means, including photocopying, recording, or other electronic or mechanical methods, without the prior written permission of the publisher, except in the case of brief quotations embodied in critical reviews and certain other noncommercial uses permitted by copyright law.

      Cover Image: a detail of illustration from the book by Evelyn Paul, first published by George G. Harrap, London, 1915.

      Please visit www.digireads.com

      CONTENTS

      Preface

      Chapter I. Introductory

      LOCAL GODS

      ANIMISM

      FETISHISM AND TOTEMISM

      CREATION MYTHS

      THE ‘COMPANIES’ OF THE GODS

      THE EGYPTIAN IDEA OF GOD

      DEITIES OF THE PYRAMID TEXTS

      EARLY BURIALS

      THE PYRAMID

      PYRAMIDAL ARCHITECTURE

      ‘LOST’ PYRAMIDS

      MUMMIFICATION

      FUNERAL OFFERINGS

      THE KA

      THE BA

      Chapter II. Exploration, History, and Customs

      THE NILE VALLEY

      RACIAL ORIGIN

      EGYPTIAN EXPLORATION

      EARLY RESEARCHES

      TOWN PLANNING

      PALACES AND MANSIONS

      LIFE AND LAW IN ANCIENT EGYPT

      COMMERCE

      AGRICULTURE

      LEGAL CODE

      SCIENCE

      THE PEASANTRY

      COSTUME

      Chapter III. The Priesthood: Mysteries and Temples

      THE PRIESTHOOD

      THE COLLEGE OF THEBES

      MYSTERIES

      THE GREEK MYSTERIES

      THE EGYPTIAN TEMPLE

      THE HOLY PLACE

      Chapter IV. The Cult of Osiris

      OSIRIS

      THE MYTH OF OSIRIS

      SET, THE ENEMY

      THE TAMARISK-TREE

      THE GRIEF OF ISIS

      THE VENGEANCE OF HORUS

      SIR J. G. FRAZER ON OSIRIS

      PRIMITIVE CONCEPTIONS OF THE MOON

      OSIRIS AND THE PERSEPHONE MYTH

      A NEW OSIRIAN THEORY

      ISIS

      ISIS AS THE WIND

      MANIFOLD ATTRIBUTES OF ISIS

      HORUS

      THE DREAM OF THOTHMES

      HERU-BEHUDETI

      THE MYTH OF THE WINGED DISK

      THE SLAUGHTER OF THE MONSTERS

      OTHER HORUS LEGENDS

      THE BLACK HOG

      NEPHTHYS

      SET

      SET AND THE ASS

      ANUBIS

      THOTH

      THOTH AS SOUL-RECORDER

      MĀAT

      THE BOOK OF THE DEAD

      A ‘DISCOVERY’ 3400 YEARS OLD

      THE THREE RECENSIONS

      THE PLACE OF REEDS

      THE JOURNEY OF OSIRIS

      THE PLACE OF PUNISHMENT

      THE EGYPTIAN HEAVEN

      HOW THE BLESSED LIVED

      Chapter V. The Great Gods

      RA, THE SUN-GOD

      RAT

      FUSION OF MYTHS

      RA AND OSIRIS

      THE SACRED BEETLE

      AMEN

      AMEN’S RISE TO POWER

      THE ORACLE OF JUPITE-AMMON

      MUT THE MOTHER

      PTAH

      THE SEKER-BOAT

      SEKHMET

      THE SEVEN WISE ONES

      BAST

      THE FESTIVAL OF BAST

      NEFER-TEM

      I-EM-HETEP

      KHNEMU

      THE LEGEND OF THE NILE’S SOURCE

      SATET

      ANQET

      ATEN

      A RELIGION OF ONE GOD

      A SOCIAL REVOLT

      ATEN’S ATTRIBUTES

      A HYMN TO ATEN

      HATHOR

      HATHOR AS LOVE-GODDESS

      THE SLAYING OF MEN

      THE FORMS OF HATHOR

      HAPI, THE GOD OF THE NILE

      COUNTERPARTS OF HAPI

      NUT

      TAURT

      HEKT

      KHONSU

      THE PRINCESS AND THE DEMON

      MINOR DEITIES

      Chapter VI. Egyptian Literature

      EGYPTIAN LANGUAGE AND WRITING

      THE HIEROGLYPHS

      LITERATURE

      THE CAT AND THE JACKAL

      TRAVELLERS’ TALES

      THE STORY OF SANEHA

      THE SHIPWRECKED SAILOR

      THE FABLE OF THE HEAD AND THE STOMACH

      THE REBUKING OF AMASIS

      TALES OF MAGIC

      THE PARTING OF THE WATERS

      THE PROPHECY OF DEDI

      THE VISIT OF THE GODDESSES

      LYRIC AND FOLK POETRY

      THE TRUE HISTORY OF SETNE AND HIS SON SE-OSIRIS

      SE-OSIRIS

      A VISION OF AMENTI

      THE READING OF THE SEALED LETTER

      THE CONTENTS OF THE LETTER

      MAGIC VERSUS MAGIC

      THE WAR OF ENCHANTMENTS

      HOW SETNAU TRIUMPHED OVER THE ASSYRIANS

      THE PEASANT AND THE WORKMAN

      STORY OF THE TWO BROTHERS

      THE TREACHERY OF BITOU’S WIFE

      THE DOOMED PRINCE

      THE VISIT OF OUNAMOUNOU TO THE COASTS OF EGYPT

      THE STORY OF RHAMPSINITES

      CIVIL WAR IN EGYPT: THE THEFT OF THE CUIRASS

      THE HORRORS OF WAR

      SUCCOUR FOR PAKROUROU

      THE SHIELD REGAINED

      THE BIRTH OF HATSHEPSUT

      HOW THOUTII TOOK THE TOWN OF JOPPA

      THE STRATAGEM

      Chapter VII. Magic

      ANTIQUITY OF EGYPTIAN MAGIC

      THE WANDERING SPIRIT

      COERCING THE GODS

      NAMES OF POWER

      ‘RIGHT SPEAKING’

      A MAGICAL CONSPIRACY

      AMULETS

      SPELLS

      THE GIBBERISH OF MAGIC

      THE TALE OF SETNE

      A GAME OF DRAUGHTS WITH THE DEAD

      MEDICAL MAGIC

      ALCHEMY

      ANIMAL TRANSFORMATION

      DREAMS

      MUMMY MAGIC

      Chapter VIII. Foreign and Animal Gods: The Late Period

      FOREIGN DEITIES

      ASIATIC GODS

      ASHTORETH

      SEMITIC AND AFRICAN INFLUENCE

      SACRED ANIMALS

      APIS

      THE APIS ORACLE

      THE CROCODILE

      THE LION

      THE LION GUARDIAN

      THE CAT

      THE DOG

      THE HIPPOPOTAMUS

      OTHER ANIMALS

      THE IBIS

      SACRED TREES

      THE LOTUS

      RELIGION OF THE LATE PERIOD

      A RELIGIOUS REACTION

      THE WORSHIP OF ANIMALS

      RELIGION UNDER PERSIAN RULE

      THE PTOLEMAIC PERIOD

      FUSION OF GREEK AND EGYPTIAN IDEAS

      THE LEGEND OF SARAPIS

      AN ARCHITECTURAL RENAISSANCE

      CHANGE IN THE CONCEPTION OF THE UNDERWORLD

      TWILIGHT OF THE GODS

      Chapter IX. Egyptian Art

      THE MATERIALS OF PAINTING

      NEW EMPIRE ART

      EGYPTIAN ART INFLUENCES

      ARTISTIC REMAINS

      EGYPTIAN COLOUR HARMONICS

      THE GREAT SIMPLICITY OF EGYPTIAN ART

      THE PRONUNCIATION OF EGYPTIAN

      img2.jpg

      The presentation of Ani to Osiris, from the papyrus of Ani

      Preface

      In this volume the religious history of ancient Egypt has been reviewed in the light of the science of modern mythology. Few Egyptologists are well informed regarding the basic laws of that science, and much misapprehension regarding the character and attributes of many of the deities worshipped in the Nile Valley in times past has thereby resulted. The statement that Egyptian religious ideas cannot be collated with barbarian and savage conceptions simply because they are Egyptian and therefore ‘classic’ and inviolate will no longer remain unquestioned among that section of the public accustomed to think for itself, and such pronouncements as that the animal gods of Egypt have no connexion with totemic origins will shortly assume their proper perspective.

      In advancing ideas so iconoclastic—which all will remember were adumbrated by the late Mr. Andrew Lang and strongly buttressed by Sir James Frazer—it is essential that I should at the outset protect myself against any charges of lack of acquaintance with the science of Egyptology. Such a work as this, which attempts to further recent views concerning a well-worn subject, must by the very circumstances of its effort be cast and written in popular style. That such a treatment is sufficient to prejudice it in the eyes of a certain type of critic I am well aware. A long series of handbooks and articles had prepared critics for my work in this series upon. Mexican and Peruvian myth, and it was generally admitted that I spoke upon these subjects out of the authority of long experience.

      I find it necessary to state, then, that the study of Egyptian hieroglyphs is not new to me. For several years I laboured at these assiduously, studying the languages, Semitic and African, including Coptic, which are cognate with the Egyptian. In the study of hieroglyphic systems I was attracted toward the wonderful system of writing which prevailed among the Maya of Central America, and through it to the consideration of Mexican archæology in general. My grounding in the Egyptian language has also stood me in good stead, and if for reasons connected with the necessity for popular presentation my pages are not littered with hieroglyphs, I can lay claim to such a knowledge of Egyptian linguistic origins as can control any derivations here attempted—which, however, have not been ventured upon without the countenance of other and higher authorities. If I have differed from Egyptologists of standing in matters mythological, I have been sedulously careful not to attempt the impertinence of contradicting them in matters linguistic.

      Their lifelong acquaintance with original texts gives them, of course, authority to which I gladly bow, but I feel, on the other hand, that my own close studies of mythological problems, which are as vital to the interests or the science as its linguistic and archaeological sides, entitle me to advance my personal views upon such, even when these are opposed to those of authorities whose reputation in the field of Egyptology stands deservedly high.

      Students of myth and Egyptology, as well as the general reader drawn to the subjects by the glamour of the mystic atmosphere which, let us hope, will ever surround them, will find that I have not hesitated to attack hypotheses concerning the character and attributes of certain deities the mythological type of which may have been regarded by many as ultimately fixed. This applies especially to my attempted reconstruction of the natures of Osiris, Isis, Thoth, and several other divinities. My remarks, too, upon totemism in Egypt may engender opposition, though I believe that the rank of the authorities I can call to my aid will succeed in disarming criticism of my arguments.

      No one can rightly comprehend the trend and currents of Egyptian faith who does not possess some acquaintance with Egyptian history, manners, and customs. I have therefore provided brief synopses of these, as well as some account of Egyptian archæology. To Mr. W. G. Blaikie Murdoch, whose works and influence on modern art are well known to its more serious students, I am obliged for the greatest possible assistance and guidance in the section dealing with the art of ancient Egypt. To my assistants, Miss Mavie Jack and Miss Katherine Nixey, I am much beholden for the collection and arrangement of valuable material and for many suggestions.

      L. S.

      Chapter I. Introductory

      The group of beliefs which constituted what for convenience’ sake is called the Egyptian religion in an existence of some thousands of years passed through nearly every phase known to the student of comparative mythology. If the theologians of ancient Egypt found it impossible to form a pantheon of deities with any hope of consistency, assigning to each god or goddess his or her proper position in the divine galaxy as ruling over a definite sphere, cosmic or psychical, it may be asked in what manner the modern mythologist is better equipped to reduce to order elements so recondite and difficult of elucidation as the mythic shapes of the divinities worshipped in the Nile Valley. But the answer is ready. The modern science of comparative religion is extending year by year, and its light is slowly but certainly becoming diffused among the dark places of the ancient faiths. By the gleam of this magic lamp, then—more wonderful than any dreamt of by the makers of Eastern fable—let us walk in the gloom of the pyramids, in the cool shadows of ruined temples, aye, through the tortuous labyrinth of the Egyptian mind itself, trusting that by virtue of the light we carry we shall succeed in unravelling to some extent the age-long enigma of this mystic land.

      One of the first considerations which occur to us is that among such a concourse of gods as is presented by the Egyptian religion it would have been surprising if confusion had not arisen in the native mind concerning them. This is proved by the texts, which display in many cases much difficulty in defining the exact qualities of certain deities, their grouping and classification. The origin of this haziness is not far to seek. The deities of the country multiplied at such an astonishing rate that whereas we find the texts of the early dynasties give us the names of some two hundred deities only, the later Theban Recension (or version) of the Book of the Dead supplies nearly five hundred, to which remain to be added the names of mythological beings to the number of eight hundred.

      LOCAL GODS

      Another cause which made for confusion was that in every large town of Upper and Lower Egypt and its neighbourhood religion took what might almost be called a local form. Thus the great gods of the country were known by different names in each nome or province, their ritual was distinctive, and even the legends of their origin and adventures assumed a different shape. Many of the great cities, too, possessed special gods of their own, and to these were often added the attributes of one or more of the greater and more popular forms of godhead. The faith of the city that was the royal residence became the religion par excellence of the entire kingdom, its temple became the Mecca of all good Egyptians, and its god was, so long as these conditions obtained, the Jupiter of the Egyptian pantheon. It might have been expected that when Egypt attained a uniformity of culture, art, and nationhood, her religion, as in the case of other peoples, would also become uniform and simplified. But such a consummation was never achieved. Even foreign intercourse failed almost entirely to break down the religious conservatism of priesthood and people. Indeed, the people may be said to have proved themselves more conservative than the priests. Alterations in religious policy, differentiation in legend and hieratic texts emanated from time to time from the various colleges of priests, or from that fount of religion, the sovereign himself; but never was a change made in deference to the popular clamour unless it was a reversion to an older type. Indeed, as the dynasties advance we behold the spectacle of a theological gulf growing betwixt priests and people, the former becoming more idealistic and the latter remaining as true to the outer semblance of things, the symbolic, as of old.

      The evolution of religion in ancient Egypt must have taken the same course as among other races, and any hypothesis which attempts to explain it otherwise is almost certainly doomed to non-success. Of late years many works by learned Egyptologists have been published which purport to supply a more or less wide survey of Egyptian mythology and to unravel its deeper significances. The authors of some of these works, however admirable they may be as archaeologists or as translators of hieroglyphic texts, are for the most part but poorly equipped to grapple with mythological difficulties. To ensure success in mythological elucidation a special training is necessary, and a prolonged familiarity with the phenomena of early religion in its many and diverse forms is a first essential. In the work of one foreign Egyptologist of standing, for example, a candid confession is made of ignorance regarding mythological processes. He claims to present the Egyptian religion as it appears to an unprejudiced observer who knows nothing of the modern science of religions. Another Egyptologist of the first rank writes upon the subject of totemism in the most elementary manner, and puts forward the claim that such a system never existed in the Nile valley. But these questions will be dealt with in their proper places.

      Beginning with forms of the lower cultus—forms almost certainly of African origin—the older religion of Egypt persisted strongly up to the time of the Hyksos period, after which time the official religion of the country may be found in one or other form of sun-worship. That is to say, all the principal deities of the country were at some time amalgamated or identified with the central idea of a sun-god.

      The Egyptian religion of the Middle and Late Kingdoms was as much a thing of philosophic invention as later Greek myth, only, so far as we have the means of judging, it was not nearly so artistic or successful. For, whereas we find numerous allusions in the texts to definite myths, we seldom find in Egyptian literature the myths themselves. Indeed, our chief repository of Egyptian religious tales is the De Iside et Osiride of the Greek Plutarch—an uncertain authority. It is presumed that the myths were so well known popularly that to write them down for the use of such a highly religious people as the Egyptians would have been a work of supererogation. The loss to posterity, however, is immeasurable, and, lacking a full chronicle of the deeds of the gods of Egypt, we can only grope through textual and allied matter for scraps of intelligence which, when pieced together, present anything but an appearance of solidity and comprehensiveness.

      ANIMISM

      It has been admitted that the ancient Egyptians, like other early races, could not have evolved a religion unless by the usual processes of religious growth. Thus we discover, by means of numerous clues more or less strong, that they passed through the phase known as animism, or animatism.{1} This is the belief that practically every object in the universe surrounding man has a soul and a personality such as he himself possesses. Man at an early date of his consciousness formulated the belief in a soul, that mysterious second self which even the most debased races believe in. The phenomena of sleep, the return of consciousness after slumber, and the strange experiences of life and adventures in dreamland while asleep would force early man to the conclusion that he possessed a double or second self, and it was merely an extension of that idea which made him suppose that this secondary personality would continue to exist after death.

      But what proof have we that the early dwellers in Egypt passed through this phase? Besides the belief in a human soul, the animistic condition of mind sees in every natural object a living entity. Thus trees, rivers, winds, and animals all possess the gift of rational thought and speech. How is it possible to prove that the ancient Egyptians believed that such objects possessed conscious souls and individualities of their own?

      First as to the early Egyptian belief that man himself possessed a soul. The Egyptian symbol for the soul (the ba) is a man-headed bird. Now the conception of the soul as a bird is a very common one among savages and barbarians of a low order. To uncultured man the bird is always incomprehensible because of its magical power of flight, its appearance in the sky where dwell the gods, and its song, approaching speech. From the bird the savage evolves the idea of the winged spirit or god, the messenger from the heavens. Thus many supernatural beings in all mythological systems are given wings. Many American Indian tribes believe that birds are the visible spirits of the dead. The Powhatans of Virginia believed that birds received the souls of their chiefs at death, and the Aztecs that the spirits of departed warriors took the shapes of humming-birds and flitted from flower to flower in the sunshine. The Boros of Brazil believe that the soul has the shape of a bird, and passes in that form out of the body in dream.{2} The Bilquila Indians of British Columbia conceive the soul as residing in an egg situated in the nape of the neck. If the shell cracks and the soul flies away the man must perish. A Melanesian magician was accustomed to send out his soul in the form of an eagle to find out what was happening in passing ships. Pliny states that the soul of Aristeas of Proconnesus was seen to issue from his mouth in the shape of a raven. A like belief occurs in countries so far distant from one another as Bohemia and Malaysia.

      We see from these parallel examples, then, that the ancient Egyptians were not singular in figuring the soul in bird-shape. This idea partakes of the nature of animistic belief. But other and more concrete examples of this phase of religious activity occur to us. For instance, the objects found in early graves in Egypt, as elsewhere, are sometimes broken with the manifest intention of setting free their ‘spirits,’ doubtless to join that of their owner. Again, in the myth of Osiris we find that his coffin when at rest in Byblos became entangled in the growth of a tree—an obvious piece of folk-memory crystallizing the race reminiscence of an early form of tree-worship—a branch of animistic belief. In the texts, too, statements frequently occur which can be referred only to an early condition of animism. Thus each door in the other-world was sentient, and would open if correctly adjured. We find in chapter lxxxvi of the Papyrus of Ani the Flame of the Sun addressed as an individual, as is the ferry-boat of Ra in chapter xlii. I am the knot of the Aser tree, says the dead man in the same chapter, referring to the tree which wound itself around the coffin of Osiris. All these are animistic references, and could be easily multiplied by a glance through any representative Egyptian manuscript. The practice of magic, too, in later times in the Nile Valley is to some extent merely a survival of animistic belief.

      FETISHISM AND TOTEMISM

      Fetishism, too, bulks largely in Egyptian religious conceptions. Many of the gods are represented as carrying the fetishes from which they may have originally been derived. Thus the arrow of Neith is fetishistic (a statement which will afterwards be justified), as are the symbols of Min and other deities.

      Fetishism, regarding which I have given a prolonged explanation elsewhere,{3} is a term applied to the use of objects large or small, natural or artificial, regarded as possessing consciousness, volition, and supernatural qualities—in short, a fetish object is the home of a wandering spirit which has taken up residence there. The remnants of fetishism are also to be discerned in the amulets which were worn by every Egyptian, living and dead. All amulets partake of the nature of fetishes, and the remark is often heard that good luck resides in them. That is, just as the savage believes that a powerful agency working for his good dwells in the portable fetish, so the civilized man cannot altogether discredit the idea that the object attached to his watch-chain does not possess some inherent quality of good fortune. Many of these amulets typify divinities, such as the ‘buckle’ sign which symbolizes the protection of Isis; the sacred eye representative of Horus; and the symbol of the parallel fingers might perhaps recall the fetishistic necklaces of fingers found among many savage peoples.

      img3.png

      The Egyptian symbol for the soul

      In the British Museum

      Many Egyptologists deny that totemism entered as a force into the religion of ancient Egypt. Totemism may be defined as the recognition, exploitation, and adjustment of the imaginary mystic relationship of the individual or the tribe to the supernatural powers or spirits which surround them. Whereas the fetish is to some extent the servant of its owner, a spirit lured to dwell in a material object to do the behest of an individual or a community, the totem, whether personal or tribal, is a patron and protector and is often represented in animal or vegetable shape. The basic difference between the individual and tribal totem is still obscure, but for our present purpose it will be sufficient to deal with the latter. The most notable antagonist of the theory that some of the divinities of ancient Egypt are of totemic origin is Dr. E. A. Wallis Budge, the well-known Egyptologist. In his Gods of the Egyptians he says: "It now seems to be generally admitted by ethnologists that there are three main causes which have induced men to worship animals, i.e. they have worshipped them as animals or as the dwelling-place of gods or as representatives of tribal ancestors. There is no reason whatsoever for doubting that in neolithic times the primitive Egyptians worshipped animals as animals and as nothing more. None of the above statements approaches a definition of totemism. The theory that the totem is a tribal ancestor is now regarded as doubtful. Dr. Budge continues: The question as to whether the Egyptians worshipped animals as representatives of tribal ancestors or ‘totems’ is one which has given rise to much discussion, and this is not to be wondered at, for the subject is one of difficulty. We know that many of the standards which represent the nomes of Egypt are distinguished by figures of birds and animals, e.g. the hawk, the bull, the hare, etc. But it is not clear whether these are intended to represent ‘totems’ or not. . . . The animal or bird standing on the top of a nome perch or standard is not intended for a fetish or a representative of a tribal ancestor, but for a creature which was regarded as the deity under whose protection the people of a certain tract of territory were placed, and we may assume that within the limits of that territory it was unlawful to kill or injure such animal or bird. Totems are invariably carried on banners, poles, and shields, and it is unlawful to kill them. He also states that the totemic theory may explain certain facts connected with the animal-worship of numbers of savage and half-savage tribes in some parts of the world, but it cannot in the writer’s opinion be regarded as affording an explanation of the animal-worship of the Egyptians."

      Wherefore, it may be asked, was Egypt alone immune from the influence of totemism? Dr. Budge continues, by way of final refutation of the totemic theory, that on nome standards several objects besides animals were worshipped and regarded as gods, or that they became the symbols of the deities which were worshipped in them. Thus on some standards were displayed representations of hills, arrows, fish, and so forth. These objects, Dr. Budge seems to imply, cannot be fetishistic or totemic. Dr. Budge cannot, for example, find the reason why three hills were connected with a god. This does not present a mythological problem of high complexity. In many parts of the world mountain-peaks, separately or in groups, are objects of direct worship. A mountain may be worshipped because it is the abode of a god; for its own sake, as were Olympus, Sinai, and Carmel, which latterly became the high places of deities; or because they were supposed to be the birthplaces of certain tribes. In old Peru, for example, as we are informed by the Indian writer Salcamayhua, each localized tribe or Ayllu had its own paccarisca, or place of origin, many of which were mountains which were addressed by the natives in the formula:

      "Thou art my birthplace,

      Thou art my life-spring,

      Guard me from evil,

      O paccarisca!"

      These mountains were, of course, oracular, as those represented on the Egyptian standards would probably be. That they were worshipped as the houses of oracles and for their own sakes, and not as the home of a deity, seems to be proved in that they, rather than such a deity, are represented in the standards.

      Neither can Dr. Budge decipher in a mythological sense the symbol of two arrows placed notch to notch with double barbs pointing outward. Arrows of this type are common as fetishes in several parts of the world. Among the Cheyenne Indians of the Plains the set of four sacred ‘medicine’ arrows constitutes the tribal palladium which they claim to have had from the beginning of the world, and which was annually utilized in tribal ceremonial as lately as 1904. They also had a rite spoken of as ‘fixing’ the arrows, which was undertaken by priests specially set apart as the guardians of this great fetish.{4}

      But there are other and much more apparent proofs of the totemic nature of a number of the Egyptian deities. It is obvious, for example, that the cat-headed Bast, who was worshipped first in the shape of a cat, was originally a cat totem. The crocodile was the incarnation of the god Sebek, and dwelt in a lake near Krokodilopolis. Ra and Horus are represented with the heads of hawks, and Thoth with the head of an ibis. Anubis has the head of a jackal. That some of these forms are totemic is not open to doubt. But it was a decadent totemism, in which the more primitive sentiment was focused on particular animals considered as divine, totems which had become full-fledged divinities. The Egyptians carried standards on which were represented their totemic animals precisely as the natives of the Upper Darling engrave their totem on their shields, and as several American tribes in time of war carry sticks surmounted by pieces of bark on which their animal totems are painted. An instance of protection by a totem is alluded to by Diodorus, who states that there was a tale in Egypt that one of the ancient kings had been saved from death by a crocodile. Lastly, in many of the nomes of Egypt certain animals were not eaten by the inhabitants. This is a sure indication of the existence of totemism, for the presence of which in Egypt no better proof could be adduced.

      There is no reason to suppose, however, that in later times animals were not worshipped in Egypt for other than totemic reasons. The later worship of animals may have been a relic of totemism, but it is more likely to have been merely symbolic in character. Even when the attendant rites and beliefs of totemism cease to be recognized, the totem animal may retain its bestial form instead of assuming a semi-human one. There is a pony totem worshipped by a certain tribe of North American Indians which is at present in course of evolution into a full-fledged divinity, but which persists in retaining its equine form. Again, the ability of the Egyptian gods to transform themselves into animals by means of magical formulæ{5} is eloquent in many cases of their totemic origin. It has been said that not only individual animals but all the animals of a class were sacred in certain nomes. In these cases, says Wiedemann, the animals were not honoured as gods, but rather as specially favoured by the gods. But as this is exactly what happens among peoples in the totemic stage, this contention must fall to the ground.

      CREATION MYTHS

      There are several accounts in existence which deal with the Egyptian conception of the creation of the world and of man. We find a company of eight gods alluded to in the Pyramid Texts as the original makers and moulders of the universe. The god Nu and his consort Nut were deities of the firmament and the rain which proceeds therefrom. Hehu and Hehut appear to personify fire, and Kekui and Kekuit the darkness which brooded over the primeval abyss of water. Kerh and Kerhet also appear to have personified Night or Chaos. Some of these gods have the heads of frogs,{6} others those of serpents, and in this connexion we are reminded of

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