Chapter 43 (part 77)

The reader has now before him the main points of the evidence concerning the Egyptians' notions about God, and the cosmic powers and their phases, and the anthropomorphic creations with which they peopled the other world, all of which have been derived from the native literature of ancient Egypt. The different interpretations which different Egyptologists have placed upon the facts demonstrate the difficulty of the subject. Speaking generally, the interpreters may be divided into two classes: those who credit the Egyptians with a number of abstract ideas about God and the creation of the world and the future life, which are held to be essentially the product of modern Christian nations; and those who consider the mind of the Egyptian as that of a half-savage being to whom occasional glimmerings of spiritual light were vouchsafed from time to time. All eastern nations have experienced difficulty in separating spiritual from corporeal conceptions, and the Egyptian is no exception to the rule; but if he preserved the gross idea of a primeval existence with the sublime idea of God which he manifests in writings of a later date, it seems that this is due more to his reverence for hereditary tradition than to ignorance. Without attempting to decide questions which have presented difficulties to the greatest thinkers among Egyptologists, it may safely be said that the Egyptian whose mind conceived the existence of an unknown, inscrutable, eternal and infinite God, who was One-whatever the word One may mean here and who himself believed in a future life to be spent in a glorified body in heaven, was not a being whose spiritual needs would be satisfied by a belief in gods who could eat, and drink, love and hate, and fight and grow old and die. He was unable to describe the infinite God, himself being finite, and it is not surprising that he should, in some respects, have made Him in his own image. [1. The variant version has, "I brought into my own mouth my name as a word of power, and I straightway came into being." 2 The papyrus from which these extracts are taken is in the British Museum, No. 10188. A hieroglyphic transcript and translation will be found in Archæologia , vol. lii., pp. 440-443. For the passages quoted see Col. 26, l. 22; Col. 27, l. 5; and Col. 28, l. 20; Col. 29, l. 6.] {p. ci} THE ABODE OF THE BLESSED. The Egyptian heaven. The gods of the Egyptians dwelt in a heaven with their ka's , and khu's , and shadows, and there they received the blessed dead to dwell with them. This heaven was situated in the sky, which the Egyptians believed to be like an iron ceiling, either flat or vaulted, and to correspond in extent and shape with the earth beneath it. This ceiling was rectangular, and was supported at each corner by a pillar; in this idea, we have, as M. Maspero has observed, a survival of the roof-tree of very primitive nations. At a very early date the four pillars were identified with "the four ancient khu's who dwell in the hair of Horus,"[1] who are also said to be "the four gods who stand by the pillar-sceptres of heaven."[2] These four gods are "children of Horus,"[3] and their names are Amset, Hapi, Tuamautef, and Qebhsennuf.[4] They were supposed to preside over the four quarters of the world, and subsequently were acknowledged to be the gods of the cardinal points. The Egyptians named the sky or heaven pet . A less primitive view made the heavens in the form of the goddess Nut who was represented as a woman with bowed body whose hands and feet rest on the earth. In this case the two arms and the two [1. ###.