The Evolution of the Dragon. Grafton Elliot Smith

apotheosized with a halo of accumulated glory (and the growth of knowledge revealed the insecurity of the scientific basis upon which his fame was built up) that a priesthood reluctant to abandon any of the attributes which had captured the popular imagination, made it an obligation of belief to accept these supernatural powers of the gods for which the student of natural phenomena refused any longer to be a sponsor. This was the parting of the ways between science and religion; and thenceforth the attributes of the "gods" became definitely and admittedly superhuman.

      As I have already stated (p. 23) the original object of the offering of libations was thus clearly for the purpose of animating the statue of the deceased and so enabling him to continue the existence which had merely been interrupted by the incident of death. In course of time, however, as definite gods gradually materialized and came to be represented by statues, they also had to be vitalized by offerings of water from time to time. Thus the pouring out of libations came to be an act of worship of the deity; and in this form it has persisted until our own times in many civilized countries.

      But not only was water regarded as a means of animating the dead, or statues representing the dead, and an appropriate act of worship, in that it vitalized an idol and the god dwelling in it was thus able to hear and answer supplications. Water also became an essential part of any act of ritual rebirth.[53] As a baptism it also symbolized the giving of life. The initiate was re-born into a new communion of faith. In scores of other ways the same conception of the life-giving properties of water was responsible for as many applications of the use of libations in inaugurating new enterprises, such as "baptising" ships and blessing buildings. It is important to remember that, according to early Egyptian beliefs, the continued existence of the dead was wholly dependent upon the attentions of the living. Unless this animating ceremony was performed not merely at the time of the funeral, but also at stated periods afterwards, and unless the friends of the deceased periodically supplied food and drink, such a continuation of existence was impossible.

      The development of these beliefs had far-reaching effects in other directions. The idea that a stone statue could be animated ultimately became extended to mean that the dead man could enter into and dwell in a block of stone, which he could leave or return to at will. From this arose the beliefs, which spread far and wide, that the dead ancestors, kings, or deified kings, dwelt in stones; and that they could be consulted as oracles, who gave advice and counsel. The acceptance of this idea that the dead could be reanimated in a stone statue no doubt prepared the minds of the people to credit the further belief, which other circumstances were responsible for creating, that men could be turned into stone. In the next chapter I shall explain how these petrifaction stories developed.[54]

      All the rich crop of myths concerning men and animals dwelling in stones which are to be found encircling the globe from Ireland to America, can be referred back to these early Egyptian attempts to solve the mysteries of death, and to acquire the means of circumventing fate.[55]

      These beliefs at first may have concerned human beings only. But in course of time, as the duty of revictualling an increasingly large number of tombs and temples tended to tax the resources of the people, the practice developed of substituting for the real things models, or even pictures, of food-animals, vegetables, and other requisites of the dead. And these objects and pictures were restored to life or reality by means of a ritual which was essentially identical with that used for animating the statue or the mummy of the deceased himself.

      It is well worth considering whether this may not be one of the basal factors in explanation of the phenomena which the late Sir Edward Tylor labelled "animism".

      So far from being a phase of culture through which many, if not all, peoples have passed in the course of their evolution, may it not have been merely an artificial conception of certain things, which was given so definite a form in Egypt, for the specific reasons at which I have just hinted, and from there spread far and wide?

      Against this view may be urged the fact that our own children talk in an animistic fashion. But is not this due in some measure to the unconscious influence of their elders? Or at most is it not a vague and ill-defined attitude of anthropomorphism necessarily involved in all spoken languages, which is vastly different from what the ethnologist understands by "animism"[56]?

      But whether this be so or not, there can be no doubt that the "animism" of the early Egyptians assumed its precise and clear-cut distinctive features as the result of the growth of ideas suggested by the attempts to make mummies and statues of the dead and symbolic offerings of food and other funerary requisites.

      Thus incidentally there grew up the belief in a power of magic by means of which these make-believe offerings could be transformed into realities. But it is important to emphasize the fact that originally the conviction of the genuineness of this transubstantiation was a logical and not unnatural inference based upon the attempt to interpret natural phenomena, and then to influence them by imitating what were regarded as the determining factors.[57]

      In China these ideas still retain much of their primitive influence and directness of expression. Referring to the Chinese "belief in the identity of pictures or images with the beings they represent" de Groot states that the kwan shuh or "magic art" is a "main branch of Chinese witchcraft". It consists essentially of "the infusion of a soul, life, and activity into likenesses of beings, to thus render them fit to work in some direction desired … this infusion is effected by blowing or breathing, or spurting water over the likeness: indeed breath or khi, or water from the mouth imbued with breath, is identical with yang substance or life."[58]

Incense.

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      So far I have referred in detail only to the offering of libations. But this was only one of several procedures for animating statues, mummies, and food-offerings. I have still to consider the ritual procedures of incense-burning and "opening the mouth".

      From Mr. Blackman's translations of the Egyptian texts it is clear that the burning of incense was intended to restore to the statue (or the mummy) the odour of the living body, and that this was part of the procedure considered necessary to animate the statue. He says "the belief about incense [which is explained by a later document, the Ritual of Amon] apparently does not occur in the Old Kingdom religious texts that are preserved to us, yet it may quite well be as ancient as that period. That is certainly Erman's view" (op. cit. p. 75).

He gives the following translation of the relevant passage in the Ritual of Amon (XII, 11): "The god comes with body adorned which he has fumigated with the eye of his body, the incense of the god which has issued from his flesh, the sweat of the god which has fallen to the ground, which he has given to all the gods. … It is the Horus eye. If it lives, the people live, thy flesh lives, thy members are vigorous" (op. cit. p. 72). In his comments upon this passage Mr. Blackman states: "In the light of the Pyramid libation-formulæ the expressions in this text are quite comprehensible. Like the libations the grains of incense are the exudations of a divinity,[59] the fluid which issued from his flesh, the god's sweat descending to the ground. … Here incense is not merely the 'odour of the god,' but the grains of resin are said to be the god's sweat" (op. cit. p. 72). "Both rites, the pouring of libations and the burning of incense, are performed for the same purpose—to revivify the body [or the statue] of god and man by restoring to it its lost moisture" (p. 75).

In attempting to reconstitute the circumstances which led to the invention of incense-burning as a ritual act, the nature of the problem to be solved must be recalled. Among the most obtrusive evidences of death were the coldness of the skin, the lack of perspiration and of the odour of the living. It is important to realize what the phrase "odour of the living" would convey to the Proto-Egyptian. From the earliest Predynastic times in Egypt it had been the custom to make extensive use of resinous material as an essential ingredient (what a pharmacist would call the adhesive "vehicle") of cosmetics. One of the results of this practice in a hot climate must have been the association of a strong aroma of resin or balsam with a living person.