The History of Antiquity, Vol. 1 (of 6). Duncker Max

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themselves. On arriving at Bubastis, they bring large offerings to the goddess, and drink more wine at this festival than in all the rest of the year. According to the accounts of the Egyptians, about 700,000 men and women are collected at this festival, without counting children.45

      Herodotus calls the goddess of Bubastis Artemis: her Egyptian name was Bast and Pacht; and the city was called after her Pa-Bast, i. e. "abode of Bast." On monuments this goddess has the sun's disk upon her head, or, in the place of a human head, the head of a cat, which animal was sacred to her. At Heliopolis there was a picture of Ra in the form of a he-cat;46 and in the inscription Pacht is called the daughter of Ra. Ra was invoked to come to the help of his daughter, the holy she-cat, who was panic-stricken by the snake which approached heaven in order to tread upon the path of the sun-god, and to defile the limbs of the holy she-cat.47 In the sketches in the "Book of the Dead" we find a she-cat, with the right forefoot upon the head of a serpent, and in the left a broad knife, with which she is cutting off the head of the serpent.48 The account given by Herodotus of the customs observed at the festival are confirmed from other sources. The monuments exhibit musicians, whose music is accompanied by the audience with clapping of the hands; and Plutarch describes the castanets of the Egyptians adorned with the figure of a human-headed she-cat, the sound of which was intended to scare away the evil spirit.49

In the upper country other deities were worshipped. At Thebes, Amun, known to the Greeks as Ammon, took the place occupied by Ptah at Memphis. Hecatæus of Abdera relates that the Egyptians identified their supreme god with the universe, but the god was invisible and concealed.50 Amun, as a fact, signifies "the concealed" or "veiled." The monuments of Thebes exhibit him as a creative god with the Phallus, as a ruling deity either standing or sitting on a throne; on his royal head-dress are two upright feathers, which to the Egyptians were the symbol of dominion over the upper and under world, and in his hand are the sceptre and the symbol of life. His colour is blue. By his side stands the goddess Mut; the "mother," the "lady of darkness," as the inscriptions51 style her. She wears on her head the vulture, or the crown of Upper Egypt. She is also found on inscriptions with the head of a vulture, the bird sacred to her, instead of a human head; and in pictures of battles the vulture of Mut hovers over the Pharaoh as the symbol of protection. The son of Ammon and Mut is Shu (Sosis, Sos), the spirit of the atmosphere, "the bearer of heaven," as the inscriptions name him.52 This (Thinis) and Abydus were the chief seats of his worship. In Manetho's list the reign of Shu follows on those of Ptah and Ra.

      In the place of Ammon we often find another divinity, Tum (Atmu.) This was the sun-god in a special form. In Upper Egypt the spirit of the sun was invoked under the names Tum and Mentu. Of these names the first signified the declining sun, the sun of the west, the sun of concealment, the sun in the under world; the second the rising sun, the sun of the east, the sun of the day, the bright sun-god. Tum also wears the double crown, and the two feathers of Ammon, or in the place of them the two royal serpents round his head-dress; he also is lord of both kingdoms. Like Ptah, he is "the father of beginnings, who begot himself," "the father of the gods;" like him also he is formed with the beetle in the place of the human head; as the creative god he is the creator of his name, i. e. of his properties; he is the primæval night, the darkness of the beginning, before light existed. To him also belonged the primæval water. According to Plutarch, the Egyptians believed that the sun arose out of moisture, that it sprang up out of water, and was nourished by it, and therefore water was the beginning and origin of things. This account is confirmed by the monuments. As light in the process of production, Tum is called "Ra in his egg;" and as the spirit of light arising out of darkness and water, the horologe and the sun-dial are his insignia.53

At Coptus, in Upper Egypt, a phallic god was worshipped under the name Chem, whom the Greeks compared to their god Pan, and at the falls of Syene a ram-headed god, Chnum (Chnemu, Chnuphis, Kneph), who in inscriptions is named the lord of the "inundations," of the "outpouring of the waters."54 As a giver of fruits, the colour of his pictures on the monuments is generally green. In the eyes of the inhabitants of Upper Egypt Chnum was, according to the account of Plutarch, an uncreated eternal spirit.55 We must therefore regard him as a peculiar form of the life-giving god. Chnum was often united with Ammon, inasmuch as the latter assumes the attributes of Chnum, the ram's horns or even head.56 As the worship of Ammon passed beyond Egypt up the Nile as far as Meroe, so the worship of Ammon-Chnum spread westward in the Libyan desert as far as the oasis of Siwa, where the inhabitants were called by the Greeks Ammonians. Here, even now, in the vicinity of a clear pool surrounded by lofty palms, the remains of a considerable temple are to be seen, with hieroglyphic inscriptions, and the picture of the ram-headed deity.57

      The worship of the goddess Hathor was widely diffused both in Upper and Lower Egypt. The most renowned seats of the cultus were Aphroditopolis, near Memphis; Edfu and Dendera, in Upper Egypt. She is called in the inscriptions "the lady of the dance and revel," and is represented on the monuments with fetters and a tambourine in her hands. From this and from her Grecian name we may conclude that she was the Egyptian goddess of love, of the enchaining passion; but though we find in her form hints of a more individual and lively fancy, the natural power of maternity in general is by far the most prominent conception. She is represented with the horns of a cow – her sacred animal – on her head, and between them the moon's disk; or entirely as a cow. In the rock-temple at Abusimbel, which the wife of Ramses II. dedicated to Hathor, she is represented as a cow in a boat, over which water-plants meet in arches. To this cow the king and queen offer flowers and fruits.58 In the temple at Edfu, a structure of the Ptolemies, 360 local forms of Hathor are said to have been enumerated and among these seven were especially prominent.

      It was the beneficent, creative, and life-giving powers of nature which the Egyptians worshipped in these divinities – water, light, the clear heaven, the sun, the powers of reproduction and birth. But the phenomena and the powers presented by nature were not in every case beneficent. Night swallowed up day, and death swallowed up life. Beside the waters and the black fruitful soil of Egypt lay the boundless yellow desert, from which storms blew the sand into the green valley. In the hot months, the sun blazed with a devouring and scorching heat, the flowers withered; and the powers of nature failed in the winter. Thus in the life of nature there was a strife between malignant and beneficent powers, a strife in which nevertheless the beneficent powers always gained the upper hand. Out of night arose a new day; out of the death of nature in winter blossomed forth new increase, fruitfulness, and life. Through this conception of a strife raging between the healing and destructive powers of nature, by regarding nature as moving in a circular course from life to death, and death to life, the Egyptians succeeded in making a great advance in their religious ideas. They personified this strife in certain divine forms. The beneficent power, the divinity of life was allowed to succumb, and then to rise from apparent death into a new life. Only for a moment could the evil powers vanquish the good; the eternal victory remained with the gods of beneficence.

      After Helius, Hephæstus, Ammon, and Hermes, says Diodorus,59 Cronos and his sister Rhea ruled. These became the parents of Isis and Osiris, of Typhon, Apollo, and Aphrodite. Plutarch tells us that, according to the legend of the Egyptians, Rhea and Cronos were the parents of Osiris and Isis, of Typhon and Nephthys. Osiris ruled happily over Egypt; but Typhon conspired against him with seventy-two associates; they inclosed Osiris in a chest and threw it into the Nile, and the stream carried it down to the sea. When Isis heard of it, she put on mourning, and sought with lamentation the body of Osiris. At last she found the chest in the neighbourhood of Byblus, where the sea had cast it up; she mourned over the corpse

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