Egyptian Ideas of the Future Life. Sir E. A. Wallis Budge

the giver of the grain, and thou makest every place of work to flourish, O Ptah! … If thou wert to be overcome in heaven the gods would fall down headlong, and mankind would perish. Thou makest the whole earth to be opened (or ploughed up) by the cattle, and prince and peasant lie down to rest. … His disposition (or form) is that of Khnemu; when he shineth upon the earth there is rejoicing, for all people are glad, the mighty man (?) receiveth his meat, and every tooth hath food to consume."

      After praising him for what he does for mankind and beasts, and for making the herb to grow for the use of all men, the text says:–

      "He cannot be figured in stone; he is not to be seen in the sculptured images upon which men place the united crowns of the South and the North furnished with uraei; neither works nor offerings can be made to him; and he cannot be made to come forth from his secret place. The place where he liveth is unknown; he is not to be found in inscribed shrines; there existeth no habitation which can contain him; and thou canst not conceive his form in thy heart."

      First we notice that Hapi is addressed by the names of Ptah and Khnemu, not because the writer thought these three gods were one, but because Hapi as the great supplier of water to Egypt became, as it were, a creative god like Ptah and Khnemu. Next we see that it is stated to be impossible to depict him in paintings, or even to imagine what his form may be, for he is unknown and his abode cannot be found, and no place can contain him. But, as a matter of fact, several pictures and sculptures of Hāpi have been preserved, and we know that he is generally depicted in the form of two gods; one has upon his head a papyrus plant, and the other a lotus plant, the former being the Nile-god of the South, and the latter the Nile-god of the North. Elsewhere he is portrayed in the form of a large man having the breasts of a woman. It is quite clear, then, that the epithets which we have quoted are applied to him merely as a form of God. In another hymn, which was a favourite in the XVIIIth and XIXth dynasties, Hāpi is called "One," and is said to have created himself; but as he is later on in the text identified with Rā the epithets which belong to the Sun-god are applied to him. The late Dr. H. Brugsch collected18 a number of the epithets which are applied to the gods, from texts of all periods; and from these we may see that the ideas and beliefs of the Egyptians concerning God were almost identical with those of the Hebrews and Muhammadans at later periods. When classified these epithets read thus:–

      "God is One and alone, and none other existeth with Him; God is the One, the One Who hath made all things.

      "God is a spirit, a hidden spirit, the spirit of spirits, the great spirit of the Egyptians, the divine spirit.

      "God is from the beginning, and He hath been from the beginning; He hath existed from of old and was when nothing else had being. He existed when nothing else existed, and what existeth He created after He had come into being. He is the father of beginnings.

      "God is the eternal One, He is eternal and infinite; and endureth for ever and aye; He hath endured for countless ages, and He shall endure to all eternity.

      "God is the hidden Being, and no man hath known His form. No man hath been able to seek out His likeness; He is hidden, from gods and men, and He is a mystery unto His creatures.

      "No man knoweth how to know Him, His name remaineth hidden; His name is a mystery unto His children. His names are innumerable, they are manifold and none knoweth their number.

      "God is truth, and He liveth by truth, and he feedeth thereon. He is the King of truth, He resteth upon truth, He fashioneth truth, and He executeth truth throughout all the world.

      "God is life, and through Him only man liveth, He giveth life to man, and He breatheth the breath of life into his nostrils.

      "God is father and mother, the father of fathers, and the mother of mothers. He begetteth, but was never begotten; He produceth, but was never produced He begat Himself and produced Himself. He createth, but was never created; He is the maker of His own form, and the fashioner of His own body.

      "God Himself is existence He liveth in all things, and liveth upon all things. He endureth without increase or diminution, He multiplieth Himself millions of times, and He possesseth multitudes of forms and multitudes of members.

      "God hath made the universe, and He hath created all that therein is: He is the Creator of what is in this world, of what was, of what is, and of what shall be. He is the Creator of the world, and it was He Who fashioned it with His hands before there was any beginning; and He stablished it with that which went forth from Him. He is the Creator of the heavens and the earth; the Creator of the heavens, and the earth, and the deep; the Creator of the heavens, and the earth, and the deep, and the waters, and the mountains. God hath stretched out the heavens and founded the earth. What His heart conceived came to pass straightway, and when He had spoken His word came to pass, and it shall endure for ever.

      "God is the father of the gods, and the father of the father of all deities; He made His voice to sound, and the deities came into being, and the gods sprang into existence after He had spoken with His mouth. He formed mankind and fashioned the gods. He is the great Master, the primeval Potter Who turned men and gods out of His hands, and He formed men and gods upon a potter's table.

      "The heavens rest upon His head, and the earth supporteth His feet; heaven hideth His spirit, the earth hideth His form, and the underworld shutteth up the mystery of Him within it. His body is like the air, heaven resteth upon His head, and the new inundation [of the Nile] containeth His form.

      "God is merciful unto those who reverence Him, and He heareth him that calleth upon Him. He protecteth the weak against the strong, and He heareth the cry of him that is bound in fetters; He judgeth between the mighty and the weak, God knoweth him that knoweth Him, He rewardeth him that serveth Him, and He protecteth him that followeth Him."

      We have now to consider the visible emblem, and the type and symbol of God, namely the Sun-god Rā, who was worshipped in Egypt in prehistoric times. According to the writings of the Egyptians, there was a time when neither heaven nor earth existed, and when nothing had being except the boundless primeval19 water, which was, however, shrouded with thick darkness. In this condition the primeval water remained for a considerable time, notwithstanding that it contained within it the germs of the things which afterwards came into existence in this world, and the world itself. At length the spirit of the primeval water felt the desire for creative activity, and having uttered the word, the world sprang straightway into being in the form which had already been depicted in the mind of the spirit before he spake the word which resulted in its creation. The next act of creation, was the formation of a germ, or egg, from which sprang Rā, the Sun-god, within whose shining form was embodied the almighty power of the divine spirit.

      Such was the outline of creation as described by the late Dr. H. Brugsch, and it is curious to see how closely his views coincide with a chapter in the Papyrus of Nesi Amsu preserved in the British Museum.20 In the third section of this papyrus we find a work which was written with the sole object of overthrowing Āpep, the great enemy of Rā, and in the composition itself we find two versions of the chapter which describes the creation of the earth and all things therein. The god Neb-er-tcher is the speaker, and he says:–

      "I evolved the evolving of evolutions. I evolved myself under the form of the evolutions of the god Khepera, which were evolved at the beginning of all time. I evolved with the evolutions of the god Khepera; I evolved by the evolution of evolutions–that is to say, I developed myself from the primeval matter which I made, I developed myself out of the primeval matter. My name is Ausares (Osiris), the germ of primeval matter. I have wrought my will wholly in this earth, I have spread abroad and filled it, I have strengthened it [with] my hand. I was alone, for nothing had been brought forth; I had not then emitted from myself either Shu or Tefnut. I uttered my own name, as a word of power, from my own mouth, and I straightway evolved myself. I evolved myself under the form of the evolutions of the god Khepera, and I developed myself out of the primeval matter which has evolved multitudes of evolutions from the beginning of time. Nothing existed on this earth then, and I made all things. There was none other who worked with

18

Religion and Mythologie, pp. 96–99.

19

See Brugsch, Religion, p.101.

20

No. 10,188. See my transcript and translation of the whole papyrus in Archaeologia vol. 52, London, 1801.