Читать книгу The Life and Times of Akhenaton, Pharaoh of Egypt - Arthur E. P - Страница 8

With the reign of Thothmes IV. we reach a period of history in which the beginnings are to be observed of certain religious movements, which become more apparent in the time of his son Amonhotep III. and his grandson Akhenaton. We must look, therefore, more closely at the events of this reign, and must especially observe their religious aspect. For this reason, and also in order that the reader may the more readily appreciate, by contrast, the pure teachings of the Pharaoh whose life forms the subject of the following pages, it will be necessary to glance at the nature of the religions which now held sway. Egypt had at this time existed as a civilised nation for over two thousand years, during the whole of which period these religious beliefs had been developing; and now they were so engrained in the hearts of the people that changes, however slight, assumed revolutionary proportions, requiring a master-mind for their initiation, and a hand of iron for their carrying into execution. At the time of which we now write, this mind and this hand had not yet come into existence, and the old gods of Egypt were at the zenith of their power.

Of these gods Amon, the presiding deity of Thebes, was the most powerful. He had been originally the tribal god of the Thebans, but when that city had become the capital of Egypt, he had risen to be the state god of the country. The sun-god Ra, or Ra-Horakhti, originally the deity of Heliopolis, a city not far from the modern Cairo, had been the state god in earlier times, and the priests of Amon contrived to identify the two deities under the name “Amon-Ra, King of the Gods.” Amon had several forms. He was usually regarded as a man of shining countenance, upon whose head two tall feathers arose from a golden cap. Sometimes, however, he assumed the form of a heavy-horned ram. Sometimes, again, he adopted the appearance of a brother god, named Min, who was later identified with the Greek Pan; and it may be mentioned in passing that the goat-form of the Greek deity may have been derived from this Min-Amon of the Thebans. On occasions Amon would take upon himself the likeness of the reigning Pharaoh, choosing a moment when the monarch was away or was asleep, and in this manner he would obtain admittance to the queen’s bed-chamber. Amonhotep III. himself was said to be the son of a union of this nature, though at the same time he did not deny that his earthly father was Thothmes IV. Amon delighted in battle, and gave willing assistance to the Pharaohs as they clubbed the heads of their enemies or cut their throats. It is possible that, like other of the Egyptian gods, he was but a deified chieftain of the prehistoric period whose love of battle had never been forgotten.

The goddess Mut, “the Mother,” was the consort of Amon, who would sometimes come to earth to nurse the king’s son at her breast. By Amon she had a son, Khonsu, who formed the third member of the Theban trinity. He was the god of the Moon, and was very fair to look upon.

Such were the Theban deities, whose influence upon the court was necessarily great. The Heliopolitan worship of the sun had also a very considerable degree of power at the palace. The god Ra was believed to have reigned as Pharaoh upon earth in the dim ages of the past, and it was thought that the successive sovereigns of Egypt were his direct descendants, though this tradition actually did not date from a period earlier than the Fifth Dynasty. “Son of the Sun” was one of the proudest titles of the Pharaohs, and the personal name of each successive monarch was held by him in the official titulary as the representative of Ra. While on earth Ra had had the misfortune to be bitten by a snake, and had been cured by the goddess Isis, who had demanded in return the revealing of the god’s magical name. This was at last told her; but for fear that the secret would come to the ears of his subjects, Ra decided to bring about a general massacre of mankind. The slaughter was carried out by the goddess Hathor in her form of Sekhmet, a fierce lion-headed woman, who delighted to wade in streams of blood; but when only the half of mankind had been slain, Ra repented, and brought the massacre to an end by causing the goddess to become drunk, by means of a gruesome potion of blood and wine. Weary, however, with the cares of state, he decided to retire into the heavens, and there, as the sun, he daily sailed in his boat from horizon to horizon. At dawn he was called Khepera, and had the form of a beetle; at noon he was Ra; and at sunset he took the name of Atum, a word derived from the Syrian Adon, “Lord,” better known to us in its Greek translation “Adonis.” As the rising and the setting sun—that is to say, the sun near the horizon—he was called Ra-Horakhti, a name which the reader must bear in mind.

The goddess Isis, mentioned in the above tradition, was the consort of Osiris, originally a Lower Egyptian deity. Like Ra, this god had also reigned upon earth, but had been murdered by his brother Set, his death being ultimately revenged by his son Horus, the hawk. Thus Osiris, Isis, and Horus formed a trinity, which at this time was mainly worshipped at Abydos, a city of Upper Egypt, where it was thought that Osiris had been buried. Having thus ceased to live upon earth, Osiris became the great King of the Underworld, and all persons prayed to him for their future welfare after death.

Meanwhile Horus, the hawk, was the tribal god of more than one city. At Edfu he was worshipped as the conqueror of Set; and in this manifestation he was the husband of Hathor, the lady of Dendereh, a city some considerable distance from Edfu. At Ombos, however, Set was worshipped, and in the local religion there was no trace of aught but the most friendly relations between Set and Horus. The goddess Hathor, at the same time, had become patron of the Western Hills, and in one of her earthly forms—namely, that of a cow—she is often seen emerging from her cavern in the cliffs.

At Memphis the tribal god was the little dwarf Ptah, the European Vulcan, the blacksmith, the artificer, and the potter of the gods. In this city also, as in many other districts of Egypt, there was a sacred bull, here called Apis, who was worshipped with divine honours and was regarded as an aspect of Ptah. At Elephantine a ram-headed deity named Khnum was adored, and there was a sacred ram kept in his temple for ceremonial purposes. As Khnum had some connection with the First Cataract of the Nile, which is situated near Elephantine, he was regarded as of some importance throughout Egypt. Moreover, he was supposed by some to have used the mud at the bottom of the Nile to form the first human being, and thus he found a place in the mythology of several districts.

A vulture, named Nekheb, was the tribal deity of the trading city of Eileithiaspolis; a ferocious crocodile, Sebek, was the god of a second city of the name of Ombos; an ibis, Thoth, was that of Hermopolis; a cat, Bast, that of Bubastis; and so on—almost every city having its tribal god. Besides these there were other more abstract deities: Nut, the heavens, who, in the form of a woman, spread herself across the sky; Seb, the earth; Shu, the vastness of space; and so forth. The old gods of Egypt were indeed a multitude. Here were those who had marched into the country at the head of conquering tribes; here were ancient heroes and Chieftains individually deified, or often identified with the god whom their tribe had served; here were the elements personified; here the orbs of heaven which man could see above him. As intercourse between city and city became more general, one set of beliefs had been brought into line with another, and myths had developed to explain the discrepancies. Thus in the time of Thothmes IV. the heavens were crowded with gods; but standing above them all, the reader will do well to familiarise himself with the figure of Amon-Ra, the god of Thebes, and with Ra-Horakhti, the god of Heliopolis. In the following pages the lesser denizens of the Egyptian Olympus play no great part, save as a routed army hurled back into the ignorant darkness from which they came.