The History of the Ancient Civilizations. Duncker Max

again a child."[40]

      The monuments exhibit Ra in red, with the sun's orb on his head, a sceptre in one hand, and the symbol of life in the other. The cat, the tawny bull, and the hawk are the chosen creatures of Ra; often he is found on the monuments with the head of a hawk in the place of the human head, or as a hawk carrying the sun's orb. All the entrances of the temple and the pylons display the symbolical form of the deity, the sun's orb, supported by two wings. From the sun-god the kings of Egypt derived their might and power. They generally call themselves "the sons of Ra," and they rule over Egypt as Ra rules over the world.

      Hence we can assume that to the minds of the priests Ptah was essentially the deity of beginning, the first originator of creation. Ra again was the propagating and sustaining power of the divinity embodied in the sun.

At Hermopolis (Ashmunein), besides Thoth, whom the Greeks compared to their Hermes, and the inscriptions name the "Lord of divine truth," the "scribe of truth," to whom the white Ibis with black neck and beak is sacred, the "children of Ptah" were worshipped. These were eight gods in four pairs. Owing to this worship Hermopolis was known to the Egyptians as Pe-sesennu, i.e. "the city of reverence." These children of Ptah seem to have been spirits of the elements. In an inscription at Edfu we find, "The eight gods, the very great, who are from the beginning, created before the gods, the children of Ptah, arising through him, begotten of him, to take possession of the south and the north, to create in the Thebaid, and fashion in the land of Memphis. When they arose the stream flowed out from the young waters, the child of the lotus flower rose up in the boat, the beautiful one, making this earth bright by his beams."[41]

At Sais, at Buto, on the Sebennytic mouth, and at Bubastis (Tel Basta), on the Pelusiac arm of the Nile, female goddesses were worshipped. To the feast of the goddess of Sais, whom the Greeks called Athene, the Egyptians came from the whole country, as Herodotus tells us, to Sais, and lighted lamps on the appointed night, and even those who did not come to Sais lit lamps, so that lamps were burning throughout all Egypt.[42] Jamblichus and Proclus tell us that the goddess of Sais, the Neith of the Egyptians, was the mother of the sun-god; the inscriptions call Neith "the cow which bore the sun," "ancient mother of the sun," "mother of the gods." Hence we may assume that Neith was associated with Ptah, whose green colour she shares on the monuments; and that the creative power of nature was personified in her under a female form. The feast of lamps may have symbolised the birth of light, and its rise from the darkness.[43] The goddess of Buto, who was also worshipped at Letopolis, near Memphis, was compared by the Greeks with their goddess Leto, whose child was Apollo, the spirit of light, because at Buto the victorious god of light of the Egyptians, of whom we shall speak below, was said to have grown up.[44]

The sanctuary of the goddess at Bubastis was, according to Herodotus' account, the most delightful, though not the largest or most costly, in the whole of Egypt. It was situated in the middle of the city, and could be seen from every side. "Beyond the market-place a paved road, about forty feet in width, leads to the shrine, which is overshadowed by trees on both sides. The precincts, a place of about a stadium square, is surrounded with a trench one hundred feet broad; this is connected with the Nile, and also planted with trees. The portico is ten fathoms high, and adorned with statues six cubits in height, and well worth description. On the external walls pictures are everywhere engraved, and the temple in which the statue of the goddess stands is also surrounded by very lofty trees. At the festival of the goddess the Egyptians from all the land go down in boats to Bubastis: in every boat is a number of men and women; some of the men blow the flute; some of the women have castanets, and strike them; the rest sing and clap their hands. The boat touches at every city on the river bank; and here also the women sing and strike their castanets, while others follow the women of the city with shouts and raillery; others, again, dance; others expose 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 inscriptions[51] 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