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PRINCETON,
N.
J.
BL 2450
.15 W5
1895
THE
Ancient
Egyptian
OF THE
Doctrine
ALFRED WIEDEMANN,
AUTHOR OF
D.PH.
LONDON
33,
H.
GREVEL &
W.C.
&
PREFACE.
IN
writing
this
treatise
my
object
has been to
Egypt.
only one
many
different
The
tions,
latter,
popular belief
people,
among
early
to
all
classes
of the Egyptian
from
Coptic
times.
By
far
the
texts
tomb
stelae are
devoted
is
the symbolism
of nearly
it
all
the
amulets
connected
practice of
in
with
it
was
bound
;
up with
and
it
the
mummifying
the dead
centred
all
the
most popular of
Vlll
PREFACE.
in
Even
Pyramid times
;
Osiris
pre-eminence
its fall.
From
of the Greeks
and homage
was paid
to
Throughout
Empire, even
the
Roman
Danube and
Isis,
and
Harpocrates
carried with
and wherever
that
his w^orship
spread,
tality
it
doctrine
his
of immor-
name.
This
Osirian
influenced
the
systems of Greek
the teachings of
in
philosophers
the Gnostics
it
made
itself felt in
w^e
find traces
of
it
the writings
it
has affected
time.
lies
own
The cause
in
both
the doctrine
which was
at
all
and
PREFACE.
and consolation
to be derived
its
IX
human
story
of
founder,
At
length
a prey to the
slain.
devices of the
evil
Wicked One,
and of death
and was
of
for
evil.
henceforth to reign
Being."
The Good
die,
;
Even
as Osiris, so
no
matter
how
noble and
how godly
never-
name should
endure,
and the
life
which
is
eternal
To
the Egyptian,
life
To him
that
life
was
in
reflected
in
the
and
evil,
tween the
fertilising Nile
no
less
than
in the daily
sun.
In earlier times
Osiris
;
PREFACE.
in
one another.
The death
end of the
and resurrection of
month Khoiak
that
rising of the
Sun of
to
bird,
the
New.
his
The
make
appearusually
March
with
and
the
this
although
associated
of Osiris.
representative
And
titles
of the
Sun
Osiris.
in spite of their
To no
close
The Egyptian
could
many
a Christian theme,
figure
of Christ remind
him
and
his
son
In
PREFACE.
faith
XI
Christianity,
was able
to
build
is
this
which
constitutes
English
translator.
version,
am
gratefully
indebted
to
my
ALFRED WIEDEMANN.
Bonn, March
1895.
THE
ITTLE
of
as
we know
in
its
religion
entirety,
and
of
its
motley
mixture
childishly
crude
fetichism
and
deep
this
confusion,
owes
unique position
among
all
other religions
of antiquity
the
It
human
soul.
attained
early
to
similar
dogma,
for
the
belief
was
developed
among
Semites,
I
Indo-germanians,
I
but
it
when
attained
But
in
by
We
which
belief in immortality
is
as old as the
it
Egyptian
appears to be
The
come down
to Manetho's
to
scheme
at
least
3000
B.C.
development behind
In that system,
all
it.
doctrine of the
passed
are
preserved
for the
Egyptians
were so
immoderately conservative
could not
in
make up
their
minds to give up
of deity,
higher and
purer ones.
The
find
older
ideas were
all
carefully retained,
religion
and we
various
systems of
which
in
followed each
other on Egyptian
side.
There
is
the
it
might be to
the
rest.
that in
Egypt
there
was no
With
of
us
is
belief
should
be
cast
off;
them a new
a place
among
Pantheon.
Each
single
divinity,
each religious
belief,
each
cance
and where
this
is
apparently otherwise
it
is
the Egyptian
in
making
it
clear
to
ourselves.
When we abandon
how
the people into one belief, and what picture they had
4
really
their
then
Many
and
we have
divinities
ourselves
task.
have
precisely
same
whole
character
circles of ideas
yet
all
in at
In these circumstances
religious ideas
facts
;
and treated of
it.
the
light
of the
texts
specially referring to
to
elucidate
it.
With anxious
fear
all
the formulae
to
and
all
and developed
their various
in
SOUL.
existed at
all in
Egypt.
man
in this
come
only
sometimes
was brought
The
essential
outcome of
In
seems to us
life
at first as
But
this impression
is
owing
the
to the fact
that
Egyptian
religion
number
of Egyptian
is
On
this
account
it
in
their religion
and
Egyptians
turned
all
their thoughts
beyond
an enjoyment
and
spiritless
men whose
Had
come
this
been the
case, the
here and
hereafter something
and
to
end
it.
But
the Nile.
The most
ardent wish of
its
inhabitants
was
to
to the age of
continue
to lead after
which they
pictured
They
;
they could
imagine no
fairer existence
Nile.
How
its
constitution
set
combination
of
separate
parts
forth
in
THE IMMORTALITY OF THE
SOUL.
his heart his
When
once a
man was
dead,
when
had
warmth had
left
body, a
earth.
this
was
all
that remained of
him upon
The
first
end
it
whose duty
priestly
was
to carry out
embalm-
ment under
supervision.
The
and the
body
i.e.,
the
bony framework
and
its
covering
was soaked
in
smeared
with sweet-smelling
unguents, and
made
with
incorruptible.
The
inside of the
body was
filled
linen
bandaging and
all
asphalt,
placed
tality
kinds of
amulets
immor-
heart-shaped
and
little
scarabaei,
By
for
their mystic
to further
and
by embalmment.
when the
and
The
friends
and
relatives
of
the
deceased then
carried
solemn
procession
across
the
Mourning-women accomtheir
panied
the
procession
with
wailing
priests
made
offerings
The
mummy
into
ante-chamber of
tomb.
dead
man and
worth,
grief
and
exhorted
his
relations
in
life,
to forget
and again
to rejoice
so long as
the
The whole process of embalmment is briefly described in Rhind Papynis, edited by Birch, London, 1863, and by The procedure of the taricheiits is Brugsch, Leipzig, 1865. described in a Vienna papyrus, edited by Bergmann, Vienna,
*
1887, and the conclusion of their operations in a Paris papyrus and a Bulaq papyrus, edited by Maspero, Pap. du Louvre, For the transport of the mummy, see Dumichen, Paris, 1875.
Kal. hisch.^
ceremonies
pi.
35 sqq.
ritual
for the
at the
1890.
9
is
for
when
it
;
Hfe
past
man knows
grave
is
not what
shall
follow
beyond the
when
at length
all
the guests
tomb was
Afterwards
the
closed,
it
and
the
dead
alone.
was only on
certain feast
to
days that
relatives
made pilgrimages
by
the
priests.
On
the the
prayers
either
dead,
or
brought
real
him
and
of
offerings,
shape
of
foods
drinks,
or
else
forms
of
little
clay
models
like.
it
oxen, geese,
cakes
bread,
and
the
How
to
and
disturb
the
peace of
mummy
yet
And
to
look
For
their existence
10
terminated with
their
earthly
being only
had come
to
an
but
they
themselves
life.
had
The
human
life
possible, separated
at
moment
of
latter
formed
and
)
constituted
corruptible
body
only
rites
of
embalmment were
distinct
each
of
the
former were
even
when
in
combination.
These
" living,
man, which
had found
their
common home
it
in
his living
body
but on leaving
to find
in
its
at
his
own way
so,
to the gods.
succeeded
doing
and
it
was
became
one with
entered
into
the
company
these
component
in the
parts *
Proceed-
On
cf.
Wiedemann
St.
Etienne,
II.
(1878), p. 159
Many
The Book
may be found
p. 22;
II.,
in
Von Bergmann's
I.,
p.
74 et seq.
I I
same
relation
it
to
him
as
a word to
the
conception which
It
expresses, or a
his individuality
was
;
embodied
in the
man's name
the picture of
in
him
the
at the
mention of
name.*
Among
rise to
have given
between perin
thought,
forming
of this individuality,
which
strangely
impressive
by
reason
it
of
its
thorough
sensuousness.
He endowed
him, his
with a
that of
resembling
second
self,
Many
*
On
this
(
Ka was
with
Ren
^^;
is
name.
Ka
;
t There
Double,
Doppclga?iger"
tion of "
\s \.\\e
Ghosr
{Gesch.
^g.,
12
B.C.
pig^
I.
Hatshcpsu, accompanied
offerings.
Bahri.) *
The
illustration is
III.
21.
Here
Thothmes
II.,
and his
Ka, as a
Httle
man
and surmounted
by
In
certain
these
Personality accompanies
as a
the
Person, following
him
shadow
follows a man.
But even
about 1500
still
Amenophis
III.,
further,
The
figures in
;
Ka
but as
it
she
always portrayed
to
in
male
attire
in order to appropriate
Egypt, pp.
p.
The first satisfactory explanation of KA-name was given by Petrie in A Season in 21, 22; cf. Maspero, Etudes Egyptologiqnes, II.,
273 et scq.
He shows
parallelogram
in
written
is
the square panel over the false door in the tomb, by which the
Ka was supposed
for
it.
private person
also the
name
four
of his Ka.
borne, and
*
new names in addition to the one which he had among them a name for his Ka.
have a crude representation of
this
We
I.
Ka
sign, dating
;
from
the reign of
Taiiis
Amenemhat I., of the Twelfth Dynasty see Petrie, (S2cond Memoir of the Egypt Exploration Fund), pi. L,
No.
3.
14
own Personahty,
Fig. 2.
The Ka of Rameses
II.,
represented
*
b}'
slab's his
enemies before Ra
Harmakhis.
divinity,
the
staff
of
command, and
*
the .symbol of
III.
life,
the Ir dnkh
of
(fig. 3).
Lepsius, Dcnk?nalcr,
186.
The hands
the
KaKa-
staff
have doubtless a
.
common
sign LJ
To
it
exchange
Fig.
3. Amenophis
III.
{From
his
" I
all
I
all
all
Life,
Stability,
all
Power,
heart)
;
Health,
and
for
Joy
the
(enlargement
of
*
subdue
III. 87.
thee
Lepsius, Denk7nalet\
heads."
In bas-reliefs of the
same period
III.,*
his
Ka
alike
is
as
the
king,
and
Amen
build
About
to
to
this
time
the
kings
began to
their
own
;
Personalities,
and appointed
them
and
his
from
sovereign
his
would
visit
own
protection,
and
still
greater
gifts.
So long
as the king
walked
Ka,
lord of
Lower Egypt,
of Splendour
(SPn
^^ Duaty
\\
for
Ka
him,
was
superior to
and yet
The
was
not,
however,
;
rigorously
and
systematically
insisted
upon
far
were so
man
lived
no longer than
el Bahri,
Der
for the
originals of
plagiarised by
129.
Amenophis
III.
Emm
Ka
it
never
left
him
this
until the
moment
of his death.
the
Ka
could
live
Yet
this
Ka
in
was a higher, a
just
spiritual
being
it
was material
needing
suffering
the
same way
drink for
thirst
lot
if
as the
body
itself,
food
and
its
well-being,
and
it.
hunger and
respect
its
In this
of
Egyptian
gods
sustenance,
and
if
offerings failed
them and
Ka
became
his Personality
proper
made
to
the
and milk,
and
all
good
things
needful
for
the
Ka
of the deceased.^
stelae in
also inscribed
on funerary
order
them
These
little.
tablet of
Khemnekht (now
in the
"
every scribe,
pass by this
every Kherheb
stele,
ye
who
who
'
Let royal
priest
offerings
be
brought unto
the
Ka
of
the
20
the
Ka
itself,
it
and
it
to time
visited
the
tomb
for
in
it.
in
order to
the
On such mummy,
became incorporate
live
and
grow
(c:^^
itself as
do plants and
^
i
casionally express
it,
"
the living
Ka
in its coffin."
The
rich
to be
expended
Kas
sums
this
the
maintenance of
priests
to
attend
to
up
to provide the
necessaries of
Khemnekht.'
"
life
on funerary
steles
*
stelae,
funeraires egyptieimes^
particulars
The
Wiedemann, Observations siir guelques Le Miiseon X., 42, 199 et seq. above summarised may be verified from
by Maspero, Transactions of the Society of Biblical Archeology, VII., p. 6 et seq., Etudes de Mythologie, I., p. 62 et seq., and
Erman, ^g.
Zeitschr.,
1882, p.
159
ff.,
and Der
in
made even
Lepsius,
pi. I.;
cf.
^.-.;
Denkvu'iler,
316
et seq.)
21
Ka
stood,
Ka
there
it
might be
a statue
by means
in the
of certain magic
Royal statues
royal
the
same king
in
own Ka
human being
human
Ka, concluded
more nor
idea
less
than the
Kas
of the gods.
Thus the
of divinity
became
entirely
anthropomorphic,
but to
his
Personality, so
also
sanctuaries
were
to
at
at
pi.
f; cf.
Lepsius, Aiiswahl,
pi. 11).
t This striking theory was first broached by Maspero, Rcc. de Trav., 1., p. 154; EUidcs de Mythologie, 1. p. 80.
22
his
service of the
god Ptah,
the maker
Ka.
of the world,
whom
rather
the Greeks
for
comhis
this
pared to Hephaestos,
but
that
of
in
in
respect.
The
the
Kas
self*
that
is
to
say,
each was
supposed to be
possessed of his
It
own
image
man
in
hence
in
the
Ptah
of
Memphis, prayer
is
for the
not as a rule
It is a
Ka.
very
remarkable
god
We
Ka
III.,
find occasional
mention of the
Ka
of the East
and the
ed.,
of the
Customs, 2nd
13;
Dumichen, Tcmpelpi.
I.,
pi.
29
Von Bergmann,
Hicrogl. Insch.,
33
61,
col.
Renouf,
SOUL.
23
credited with no
less
than
seven
Bas and
own
being,
and which
Thus
some
significance
of
man had
it
Ka
him
left
Only
after long
and we
greet
it,
still
Hail to thee
who
wast
my Ka
come unto
Brugsch,
Dictio7iary, Supplt.,
* Cf.
Chron. xxix.
is
11, 12;
Isa. xi. 2.
t This prayer
Dead, chap,
cv.,
entitled
Ka
of a perso7i
is
satisfied in the
who wast my Ka
I
during hfe
I
Lo
I
come unto
I
tliee, I
arise resplendent,
I
labour,
am
strong,
am
hale {var.,
pass on),
24
man was
his heart
([]
O ab)*
by
planation as to what
I
am
purified thereby,
from thee.
off of
This conjuration of
which
evil
which
(?)
"
perform
(this
conjuration)
not
made
that
is
against
me
The
I
am
amulet of green
who
are
They
flourish,
life
flourish,
my Ka
my
duration of
my Ka
has abundance
The
Ra
in that
day on which
are
my
;
Ka
I
is
where
I
am
I
My
head and
my arm
made
(?) to
where
am
(?)
am
am
The
"
sacrificial
formulae proceed
" for
where
otherwise said,
(?)
the upper
ones of heaven."
Todtenbiich,
I.,
of Sutimes (Naville,
pi.
end of
I
this
chapter:
enter
Ka ?).
The
am
is
accompanying vignette
Occasionally
for
chapter shows
the
deceased
we
find
the
Ka
sign
represented as
enclosing
meaning
*
of the
signifies
Double
f)
is
called both
J 0"
^^.
and
/ulii.
Sometimes, as in
chap. xw'i. el
seq.,
SOUL.
2'J
still
comparatively
was enclosed,
as
were the
in special
alabaster, limestone, or
wooden
vases, of
mummy
in its grave.
Canopic
" vases.
They
of the
New
embalmment,
genii
of
dead as
their
guardian
divinities.
But
for the
as
to
heart.
order to furnish
doctrine
their
concerning the
writers
Certain
statements of Greek
seem
to
imply some
such proceeding.
viscera,
According
heart,
were
the source of
all
human
error.
Porphyry gives us
when
sented
the
chest containing
prethis
before
the
Sun
and
the
text of
28
documents
racter that
is
its
*
I
Plutarch, Scptem
(Diales), "
'
sap. conviv., p. 159 B: "We then, said render these tributes to the belly (r^ yaa-rpl). But
listen."
Solon or any one else has any allegation to make we will " By all means/' said Solon, " lest we should appear more senseless than the Eg3'ptians, who cutting up the dead
if
body showed
river,
them
into the
now become
pure, they
took care.
flesh,
For
our
and the Hell, as in Hades, full of dire streams, and of wind and fire confused together, and of dead things."
orat.,
ii.,
p.
996, 38:
{Tr]v
"As
the
KoCkiav)
and
all
cast
it
man
has committed
in like
manner
that
we
life."
Porphyry,/)^ abst, iv., 10: "When they embalm those of the noble that have died, together with their other treatment of the dead body, they take out the belly (rj)i/ Koi\iav\ and put
of the
and holding the coffer to the sun they protest, one embalmers making a speech on behalf of the dead. This speech, which Euphantus translated from his native language,
it
into a coffer,
is
as follows
"
all
ye gods
who
give
life
to
men, receive
me and make me
I
companion
world
to the eternal to
gods.
as long time as
to reverence,
have had
whom my my life
parents
in this
made known
I
me,
have continued
I
birth to
I
my body
have ever
honoured.
And
men,
nor defrauded any of anything entrusted to me, nor committed any other wicked act, but if I haply in my life have sinned at
29
in
Ka
till
whole body,
left
him
at
reached the
"
Abode
of Hearts."
it
Its first
meeting
in
whom
accuser
for in
it
all his
good and
thoughts had
lifetime.
They had
not
it
was
called
upon
to
concerning
the
mummy
lifeless
and dead
all,
my
own
sin,
coffer in
yaaTrjp]
lay).*'
;
And
that
things he throws
pure, he embalms.
was
in this
as mourning, as weeping.
30
it.
which we
shall presently
return),
fate of the
mummy
its
with an
artificial
heart
in
place of
own The
original one,
provisional
heart
was represented by an
artificial
Fig. 6.
heart scarab.*
scarabseus, generally
in
made
of hard
greenish
stone
Underneath
it
was
made
it
flat,
The
illustration is
the
Edwards
London.
t For the translation of chap. xxxb. of The Booix of the Dead, which formed the usual inscriptions on heart scarabs, see p. 53.
ensure his
his
its
resurrection
by virtue of
its
But when
own
him
significance.
Like
all
the rest
dead,
its
ik.
Fig.
7.
The Ba as a bird.
When
once
Another
immortal
part
of
man was
the
<^^^,
A ''^^j
K\' ^^'
^^^'^^
for
man
in
whom
had dwelt,
it
left
him
in
fly to
the gods, to
whom
y-
and with
whom
it
to the
man.
Ba was
bore the
(fig. 7),
sometimes with
hands
(fig. 8).
(figs.
10,
14); or of a
ram-headed scarabaeus
From
which
than
is
really
its
hieroglyphic
The
ram,
phonetic
value
ba,
the
^^^,
means
is
and of the
which
scarabaeus,
latter
^,
to
kJieper,
be,
to
become
figure of the
signifies,
ram-headed scarabsus
Fig.
8. Ram-headed
aeus.t
therefore,
\\\vo
something
like
"
he
It is
We
*
(fig.
9)
of
The Book
Ba
of the dead.
Edwards Museum
at University College.
SOUL.
33
mummy, and
gods.*
farewell before
the
In
soul
is
Fig. 9.
its
funeral couch.
{From
depicted
sign of
*
as
life
it
comes
flying
in its
34
e o a
to visit the
into
it
mummy
at
or as flying
down
the
vault
had found
and
drink
it
the
10).
body
which
once
invested
noteworthy
when
compared
formed
of
it.
The
Greeks
or
sometimes
soul,
represented
the
etScoXov,
as
a
in
small winged
human
it
figure
(fig.
ii);
Roman
fly (fig.
times
12);
and
mediaeval
reliefs
and
pictures we
see
it
leaving
the
mouth of
the dead
as a child
13), or a
man
(fig.
little
naked man.*
Fig.
10. The Ba flying down tomb and bringing offerings to the mummy, (From " The Book of the Dead'') ' ^
See,
^
e.g.,
illustration
and
Orcagna
of Pisa.
s fresco
of the
Triumph
of Death, in the
Campo Santo
man leaving him at his death in the form of {From the porch of the a naked child, and received by an angel. cathedral church of St. Trophimus, at Aries.)
41
form
recalls
that of the
it
Egyptian Ka,
The
_i^
2
is
|>
Sahu,
also
was considered as
immortal.
This
mummy, and
wore upon
man
earth.
was related
to the
Sahu was
Yet
without contents.
imperishable, returning to
heavenly
home when
came about
in religious
it
free.
naturally
when
the
mummy
was mentioned
texts as reanimated
by the
Ka
it
was frequently
it
In this sense
is
said
Sahu
it
lives in the
(r/id),
it
Sarcophagus (or
renews
itself
in the
underworld),
grows
(^renpy f
But
in
more
the
Ba
Kha,
it
rests
upon
*
its
Sahu.J
At such times
the
Ba had power
I.,
See
p. 10.
dcs PaneheiJiisis,
p.
II.,
23
Mariette, Denderah,
Ixxxix.
6.
42
over the
and, as
"
is
said
on the Sarcophagus
at
of Panehemisis,
of the Ba." In
close
the
command
the
connection
with
the
the
SAHU was
?^^(j(j
J^
y, Khaib,
(fig.
shadow, represented
scenes professing
as a fan, or sunshade
14), in
As
all
earthly
forms
must
needs
have
their
in
the
all
world to come
the optical
phenomena
But,
as
simple
fact,
the
to those of gods
and
genii.
belief a
its
shadow might
live
on
was supposed
place
in
;
do
at the
moment
then the
Khaib went
independent
our minds
I.,
alone to
appear
the idea
This
Ancient
Egyptian
the
to
existence of a man's
*
shadow
recalls
des Pmiehcmisis,
p. 37,
where
the translation
p.
Archeology, VIII., t In Transactions of the Society of Biblical 386 et seq., Birch has collected passages bearing on this
point.
THE IMMORTALITY OF THE
SOUL.
43
in
The Ka,
constituted
SAhu, and
the
Khaib
the
chief
immortal
in
Khu,
IWmWMMH
Fig. 14.
Ba and Khaib.
{From
^*The
Book of the
Dead.'')
^^
there
*
f^,
is
i.e.
the
Luminous. f
;
To
these,
however,
On
a vital part
pp. 141-44.
relatifs
a V Egypt, HI.,
de rOrie?it,
3,
105 et seq.
I.,
and Histoire
In
Vol.
p. 114.
The Book of
the
Khu
is
mentioned
Ba
with both.
44
ance
local
cults only,
among
the
parts
already
were so
left
may
be safely
out
by
the
being
by the omission.
When
the
their
the immortal
at
into
its
component parts
death, what
became of
human
individuality
action,
combined
different
parts find
order to form
new man
problem,
although
thought,
doctrine
one
which,
in
according
direct
It
our
mode
to
of
their
in
stands
of the
con-
tradiction
soul.
was
assumed that
the
man
as a person of a particular
appearance and
deathlessfor
time,
and not
in
for
ever.
To
and
this conception of a
life
dead man,
whom
soul
still
who
in
the interim
45
was the
in
first
divine
reigned
true
human
likeness
he civiHsed the
in agriculture,
gave them
religion.
After a long
was constrained
to
descend into
the
underworld,
His
fate of
men.
but each
man hoped
men
to rise again,
life
risen, to lead
henceforth the
called their
their
In this hope
dead
as
Osiris, just as
"
Germans speak of
dead
may
indeed be
;
their
as
in
he
the
too,
so
he was king
In
the
remained
that
which
he
in
had
his
here
death
without altering
any of
The
and
his
relation subsisting
mummy
was not
46
not that
OSIRIS
texts,
for
mummy
the
men knew
had ever
also
its
mummy
left
embalmment, or
Yet
Pig, i^.
Ry lands.
mummy
different
mummy
it,
in
appearance
from
as
equipped the
mummy
though
SOUL.
47
The
inherent contra-
diction
in
all
this
arose
flesh
and blood
he had
lived
upon earth
it
whereas
showed him
mummy
He
dilemma by
:
providing the
mummy
with a Doppelgdnger
itself.
its
own
When
this
all
once we
idea
singular
we
find
in
it
simple key to
the
riddles of
the Osiris.
The
in
mummy
live
artificial
heart
could not
demons of
stuccoed disc
figures
by the
and
it,
to pre15),
warmth of
to the Osiris
(fig.
The
soles
See
p. 30.
life
of our the
viz.,
48
of
mire of earth
were removed
the Hall of
might bathe
his feet in
it
And,
finally,
mummy
in
order that
them
to
hand
for the
completion
of his Personality.*
mummy
was held
it
flesh
and
remain
in place.
the
With
the
mummy
by the OsiRIS
for his
In short,
particulars of the
For Joseph Smith, A Pearl of Great Price, 1851, p, 7). Hypocephalus of the illustration see P?'oceedings
VI., p. 52,
p.
of the Society of Biblical Archceology, Vol. * See Ebers, yEg. Zeitschr., 1867,
and
plate.
p.
108;
1871,
48;
Wiedemann, Proceedings of
Etieniie,
II.,
the
p. 155.
SOUL.
as
49
it
mummy
was
treated
precisely
though
:
were an OsiRIS.
the
mummy
his
remained within
sarcophagus
in
the
way.
of the OSIRIS, treated at wearisome the
favourite
is
The journey
length,
texts,
forms
subject
of
Egyptian
and
to this
in
known work
by us The Book of
the
Dead.
of the
in a series of
discon-
different parts of
chapter
is
were to
be used.
attained to
any
the
as
over a series of
into
consistent
which
4
should
50
command
tomb.
any
definite
and
Hence
there
is
no fixed sequence
for
the
varies
we
The
;
number of chapters
while in
some
it
Ptolemaic
copy
it
for
a certain
was no fixed
scribe
number, priest or
most
at liberty to
form
for himself
more
istics
of the underworld.
We
all
the
Tlie
all
Book of
trials,
the
Dead he
came
all
his
over-
enemies
whom
Here
also
SOUL.
$1
enthroned.
to
recite
Then
the
"
Negative Confession
denial
of
sins of
commission
declaring that
form
of
guilt
evil,
another particular
assessors.
each of
the
He had
not done
lied,
nor
not
murdered, nor
injured
not caused
any
to weep,
The
'
Negative Confession
"
of the
Dead, and varies slightly in different copies. The following is Renouf's translation of the chapter as it appears in a Nineteenth Dynasty papyrus (see The Papyrus of Ani, London,
I am not a is wrong. am not a slayer of men. I plunderer. I am not a robber. do not stint the quantity of corn. I am not a niggard. I do not I am I am not a teller of lies. seize the property of the gods. I am not I am no extortioner. not a monopoliser of food. I am not a unchaste. I am not the cause of others' tears. am not a doer of violence. I am not of I dissembler.
domineering character.
am
women
to the
or men.
I
am
not
obscene.
I
of alarms.
am
I
words of righteousness.
am
not foul-mouthed.
I
not a striker.
purpose.
I
am
not a
quarreller.
do not revoke
words.
I
in reply to
am my am
am
52
The judges
either
in
silence,
;
giving
no sign
the
of approval
or
disapproval
but when
laid in
\i*<j<r 5ssf-s-j?-v-
Fig.
6.
The weighing
or
of the dead man's heart against the feather " The Book oj
image
symbol
of
the
Truth.
superintended
king,
I
I
by
gods
and
am
Horus,
not a bawlcr,
I
am
am
I
not fraudulent.
am
not
profane
the
god of
my
locality.
do not
kill
sacred
animals."
THE IMMORTALITY OF THE
SOUL.
53
while Thot, the scribe of the gods, stood by readyto record the result
(fig.
16).*
upon
Book On
his heart
in the prescribed
formula from
bear
witness
The
*
of the
Dcad,-\
not
to
the Egyptian
Dcesse
seq.
Mad,
in the
Atinales
With regard to the meaning of the Egyptian name and word Aladt, which is generally translated " truth, or justice," Renouf has said " The Egyptians recognised a divinity in those cases only where they perceived the presence of a fixed Law, either of permanence or change. The earth abides for ever,
:
Day and
night,
the stars
rising
some
of
them
and
circling
round
disturbed.
This regularity,
which
called
'
is
was
or
^=/7
Aladt.
subsisting
by
through madt!
Madt
is
Truth
Law and Order by which and justice are but forms of Madt as
Papyrus of Ant,
Introduction, p.
2.
applied to
human
action."
is
t This prayer
Dead:
"
Chapter whereby the heart of a person is not kept back froin him in the Ncthcrwordd.
Heart mine which
is
that of
is
my
mother.
Whole
heart
mine which
that of
my birth, me through
evidence,
let
no
54
man
his
is
his
own
eod,"* and
fate.
must
now determine
favour,
everlasting
If his
scales
turned
his
his
then
the
god
Thot
commanded
him
that
heart should
its
to be set again in
place.
and forthwith the immortal elements which death had separated began
the
to
reunite.
all
who was
man who had once walked and who now entered upon a new life,
the complete
lasting
life
the
ever-
of the righteous
and the
blessed.
He
thou
hindrance be
not against
made
in
to
me by
who
fall
me
presence of him
art
who
is at
the Balance.
Thou
art
my
genius (Ka),
by
me
(in
my
Kha-t), the
Artist
who
givest soundness to
my
limbs.
;
Come
who
deal with a
man
according to
my
name.
is
be uttered
in
the Amenti.
Lo
*
how
Rciioiifs translation.
Panehemisis, ed.
As Bergmann,
stated on the
I.,
mummy
case of
Von
p. 29.
SOUL.
55
Book of
the
favour of the
that
heart
Nowhere
of the
are
we
as to the fate
condemned
who
We
are
told that the enemies of the gods perish, that they are
destroyed or overthrown
sions afford
no certainty as to how
in
Egyptians
in general believed
man
his
him.
The
and
*
imperishable
but
they
could
is
be
preserved
The conception
of a kind of hell
book
Am
Ditat
(cf.
Jequier, Le livre de
a dans
however, ex-
in
society.
56
himself unworthy of
them.
indeed,
as
such
did
not
lot
die,
of the
whom
it
had dwelt.
But
it
was the
their doctrine
this
it
a.
-^^w
jxntwxmtmmm
Fig. 17.
The
in all probability
denied
unchanged
in
appearance as
in
nature
the
they had
led
in
its
duration, the
of the world to
for
come was
eternal.
SOUL.
57
bliss
far
promised by
dreamy
and unimpassioncd
The
average
Egyptian
58
expected
lead
as
active
to
life
in
the
world
come
as he
had led
with
here.
Although
on retaining
his
indein
pendent individuality
all
respects
and
on
working
and
enjoying
done on
earth.
He
ex-
ment
the
to be agriculture,
occupation
which
a people
al-
upon
the
the
produce
of
fields.
vignette
Th:
Book
of
the
Dead
dead
fields of
represents
at
the the
work
in
The
" fields
cf.
the
"
Elysian
fields "
of the
Greeks.
59
cutting
seed-corn
ripe
into
the
furrows
(fig.
17),
ears
to
tread
finally
18),
it
and
up the corn
in
heaps against
of bread.
was required
making
ill
pjg^
20. The Blessed Dead making offerings to the {From " The Book of the Dead:')
celestial Nile-god.
own
and
souls, or
made
their fields
6o
overflowed
the
fields
to
best
its
grew
five ells
high and
ears were
two
ells
long,
fresh
foe
offerings
all
kinds.
kingdom of the
although
not
gods was an
idealised
life
life,
But
The dead
for
was inconceivable
they
if
the
would
be
starved.
The
inscription
of
the
sepulchral
king of
this
fear.
the
Fifth
it
to
to
" Evil is
"
be hungry
evil
is
it
for
Unas
to be
to drink."
The
necessities
of
life
by
means of the
to
them by
their sur-
6l
created for their use in the next world by the repetition of ma^^ic formulae in this.*
But
if
the offerings
Fig. 21.
bread-makers.
Museum})
ceased, or
if
formulc-E, the
own
resources,
till
earn
their
own
living.
*
See
p.
lo.
62
was devised
for
evading
it
on their
The
rich
him
in this
Ancient Empire
granted that
those
who were
life
servants
in this life
would be servants
selfish
also in the
beyond.
With
this
end
in
within their
own
to
them
also
(fig.
2i).
As
the old
by
their slaves
as
the
in
From scenes
tomb
of Mentuherkhepeshf at Thebes,
we have
of such
human
sacrifice
sacrifice
at
object
have been
ver}^
exceptional, at
any rate
greatness.
(ill
after
upon
la
in
of
Mission Archcologique
XIII., p.
Wiedemann,
Le Mnscon^
457
ct seq.
see also Griffith, TJie To?fib ofPaiieri^ pp. 20, 21, in the
THE IMMORTALITY OF THE
SOUL.
63
through
all
eternity.
But
as
Egyptian
civilisation
state of feeling
Egyptians
So the
rich
man was
beyond the
tomb, and was face to face with the old fear of being
reduced to heavy
of his successors.
toil
A
this
to avert
little
images of
clay, or
in
wood, or stone,
likeness,
made
human
dead
USHABTIU
(or
Respond-
ents), of
*
Chapter
of
:
Ushabti there
Should
be called and
abilities, lo
all
obstacles
for thee
me
at
fields, for
soil, for
Here am
I,
whither-
me!"
Rcjioh/'s T?'a?islatio7i.
64
may
(see Frontispiece
These
"
world," or
"
to the dead,
and
man
to
God.
And
these
their
all
as
men
Creator by doing
little
Him
service, so
it
figures
would show
their thankfulness
by
diligence,
and spare
their master
and maker
toil.
Many
USHABTIU.
toilet use,
adornment and
for
wreaths, weapons,
carriages,
playthings,
set of
and
tools
household
was often
laid
away
in the
grave in order
work
for this
purpose
made
in
man
priest
The frontispiece represents one of 399 Ushabtiu made for a named Horut'a, who lived during the Twenty-sixth Dynast}'. These Ushabtiu were found at Hawara by Petrie see Kahim, Gio'ob, and Ilazvafa, pp. 9, 19.
*
:
6$
in the interest of
who had
who were
left
behind.
Among
and
it,
fro
all
upon earth
of
things whose
revisit
might not be
alto-
gether pleasant
of
for
survivors withholding
any part
But
the
these
facts
and
As
mummy
were
and imple-
coffin
much
had
for the
mummy
lying in
tomb
as for the
Each of these
objects
mummy
it
was
the
II.,
at Illahun,
says
"The
5
reason
66
It
make
all
and pleasures of
their
earthly
life
in
an
human
likeness
he rather
hoped
for ever-increasing
quadrupeds
;
or into birds
into
such as the
swallow
the
or the heron
lotus
;
or
plants
more
especially
This
there
is
yet unexplained
but
it
seems not
were intended
models placed
tombs
for the
deceased.
Whether each
also to be considered
p.
22).
We
know
that each
(cf.
guardian
spirit in the
form of a serpent
the
in
Amenophis
Div.,
pi.
III.,
Mon.
63
b).
t "
The Book of the Dead, chaps. The Egyptians were also the
Ixxvi.
Ixxxviii.
first to
the soul of
enters into
man
is
when
an animal which
born
at the
THE IMMORTALITY OF THE
SOUL.
67
forced to assume fresh forms in which their purification
is
achieved.
To
of
the
doom
imperfect
souls,
but a privilege
re-
perfection.
assert
visit
that
the blessed
at will
;
form and
any place
He
divine
at the
month Khoiak
as
{i.e.
winter solstice)
he
is
even
a god,
nay,
he
is
taking
it,
The power
embalming the
of the
As we have
the
preservation
mummy
has circled
air,
it
through
all
and the
after
which
it
human
frame.
The whole
writers,
some
some
123.
of a later date,
it
this doctrine
as their own."
Herodotus,
p.
See Wiede-
457 et
seq.
68
was supposed
But
this
temporary
in
the
Hall of Judgment
short
time.
was accomplished
in
comparatively
for
which pro-
had
to be made.
The
soul
might sometimes
its
the
mummy,
again
take up
it
abode
in
its
revisit
had dwelt.
To
this
end
it
required an earthly
this
mummy.
incarnate
If the
mummy
might
its
interests
to earth
to exhort the
survivors to
see
offerings,
and
to
how
it
whom
it
to leave
behind.
The
destruction
mummy
it
did
narrowed the
and limited
its
means of transmigration.
This doctrine gave
rise to
by means of magic
SOUL.
69
dead
h'ps.
about could
kinds
of
It
favours before
is
restoring
the
soul to
freedom.
true that
;
dangerous
named
Setna,*
who
had succeeded
in the
dead subject
overpowered by those
whom
The above
Egyptians
is
drawn from
their
own
religious texts.
As
tions
which
it
is
known
to us
we
it
are as yet
but
it is
obvious that
must have
originally
many
For
instance, the
Ka
and
significance,
*
see
VoL
II.
of Professor Petrie's
Egyptian
70
had
two
theological
as
systems
Ka
was regarded,
Double, while
All
in the
other
at
it
was
named
and
are,
the
OsiRIS.
attempts
solving
this
these
subject
similar
as
problems connected
with
yet,
mere
hypotheses.
As
far
the people
possession
art
not
only of written
tutions,
national
and
insti-
As
in
life
and
we
cannot
it
beginnings.
In the
earliest
it
glimpse of
afforded
in
all
its
by the Egyptian
essential
texts
appears as perfect
parts
in
to effect
features.
much change
What
interest of
Egyptian eschatology
that
it
testifies
the
birth
of Christ,
nation had
which
may
to
indeed
often
modern
/I
We shall
sisting
many
analogies sub-
yet
for
its
from
them
and
it
is
the
sciences
to
of anthropology and
comparative religion
of immortality originated in
Egypt
itself,
and how
there
&
Vine}', Ld.,
^^,
"LEGREV," LONDON
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INITIALS:
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19
THE SWORDSMAN
A Manual of Fence
With an Appendix
By Alfred Hutton,
"
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y<?r;za/ ^/ illustrations."
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all
Captain Hutton neglected of late years. admirers of the arme blanche^ not only for his
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SKAT: An Illustrated Grammar of the famous German Game of Cards called Skat.
By Ernst Eduard Lemcke.
Svo, cloth, IS, 6d.
offers so great a variety of combinations that, though there almost unlimited scope for skill or good play, still there is a sufficient element of chance to maintain the interest to the other hands, however apparently bad the cards they hold, as opposed to the player. The student who has patience to go carefully through Mr. Lemcke's book will be able to master the principles and rules of the game." Morning Post.
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IN
THE
During
KING'S
the
GERMAN LEGION
with
Napoleon.
War
By Baron Ompteda.
Translated by John Hill,
M.A
los. 6d.
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"
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When
little
army
of
the
service in our
many
wars, and
more
especially
quered by the French, a German legion was raised to carry on the war
on the Continent.
Among
in 1765,
and began
Those
were the days of the romance of war, and Baron Ompteda had as many
adventures as the hero of one of Lever's novels."
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Wolseley
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The
officers
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and with
secretaries
and house-
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The Australasian.
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MY WATER CURE
Tested for more than 35 Years for the Cure of Diseases and the Preservation of Health.
By
With 100
the Rev. Sebastian Kneipp,
and a
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an accurate rendering of the Original Work, as revised by the Author himself, and is not to be confounded with another Translation, of 272 pages, price 5^-., which is made from an old German Edition,
This Edition
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"All Germany
Guaj'dian.
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Tke
an author whose book has already gone through thirty-six alone. There is no form of water cure but the Bavarian pastor has something to say about. This book deals, first, with the numerous forms of water application shawls, bandages, wet shirts, etc.; next with medicines, and, thirdly, with diseases. We hope it may find a wide Echo. circulation in England. "
is
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"The
are
Common sense is the prevailing element running through the book, and by common sense and observation many diseases This volume should take its place as an honoured may be averted. member of the domestic pharmacopoeia of the day." Sala s Journal.
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by the author have in their entirety never been adopted Hydropathy, it is true, has long been popular here, but not altogether on the lines of Sebastian Kneipp. His system he has given in the work under notice, a work that is at once original in conception and
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Mode
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German
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First Part
It.
Second Part
How
Third Part
A Word
"Father Kneipp, the parish' priest of Woerishoven in Bavaria, enjoys in Germany as the exponent of a system of Water Cure which he carries out in his parish and applies to all who consult him there. His fame is not unknown in this country, and many Englishmen have either visited Woerishoven for the purpose of consulting him or have applied his principles, as set forth in My Water Cure,' at home. Though not a
a
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'
'
little
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Thus Shalt Thou Live is a literal translation his vade-mecum of dietary and clothing, Hints and based on his own observation and experience, containing Advice to the Healthy and the Sick on a Simple and Rational Mode of Life and a Natural Method of Cure.' Whilst 'My Water Cure,' he says, was destined to show its readers how they might recover lost health by proper appHcations of water and common herbs, the present work is intended to give them the needful instructions about diet, dwellings, sleep,
large variety of cases.
'
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powders, and tinctures, etc. There is a simplicity about undoubtedly attractive." T/ic Westjninster Gazette.
lays his
this
system which
" What is the secret of good Father Kneipp's cures? In this volume he whole system open. Father Kneipp's book is certain to interest He gives a large number all who have paid attention to natural healing. of simple prescriptions for different diseases, and the volume is illustrated by numerous plates and a portrait of the Pastor himself." The Echo.
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' *
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written in language a child could understand, and the processes of bandaging, douching, and other applications of water which it recommends are further explained in a series of photographic illustrations that adds considerably to the value of the book." The Scots ma7i.
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PLANT-ATLAS,
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and Picturing True to Nature Medicinal Plants mentioned in Father Kneipp's Books.
With
41 Coloured Plates, containing 69 specimens.
;
all
Everybody is enabled, by simply consulting the " Plant- Atlas," to find out for himself whatever herb he will have to look for in woods or fields, and thus to make up, in a most pleasant way, that "Family MedicineChest " recommended by Kneipp.
supplied by a distinguished Botanist, and dwells on for instance, upon the General and Special Characteristics of every Plant, its flowering time, use, occurrence, diagnostics, mode of acting, healing power, etc.
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CHEMISTRY
Twelve
IN DAILY LIFE.
Popular Lectures by Dr. Lassar-Cohn, Professor of Chemistry in the University, Konigsberg. Translated into English by M. M. Pattison Muir, M.A., Fellow of Gonville and Caius College, Cambridge.
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and the publication of them in book form, caused quite a stir in German circles, and will no doubt prove equally interesting, instrucsuggestive to English readers. tive, and The method of treatment is eminently human and suggestive. The author shows that chemical phenomena are intimately bound up with our daily lives, and that whether we are conscious of it or not we are constantly carrying on
chemical operations. He also brings home to us how chemical considerations play their part in those speculations regarding the physical universe that are suggested by each fresh discovery made by science. The book can be followed intelligently by any reader. ^;w/'-! the Preface.
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You
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