Eastern Life. Harriet MartineauЧитать онлайн книгу.
four god figures in the adytum is Ra, who also occupies the niche in the façade over the entrance. Ra is the Sun. He is not Amun Ra, the Unutterable,47 – the God of gods, – the only god: but a chief, as the term Ra seems to express. Phra (Ra with the article), by us miscalled Pharaoh, means a chief or king among men: and Ra is the chief of the visible creation: and here, in this temple, he is the principal deity, the others being Khem, or Egypt, Kneph, Osiris, and Isis. As we go on we shall perhaps be able to attain some notion of the relative offices and dignities of the gods. At the outset, it is necessary to bear in mind chiefly that the leading point of belief of the Egyptians, from the earliest times known to us, was that there was One Supreme, – or, as they said, one only God, – who was to be adored in silence (as Jamblichus declares from the ancient Hermetic books), and was not to be named; that most of the other gods were deifications of his attributes; while others again, as Egypt, the Nile, the Sun, the Moon, the West, etc., were deifications of the powers or forces on which the destiny of the Egyptian nation depended. We have also to remember that we must check our tendency to suppose Allegory in every part of the Egyptian system of theology. It is difficult to check this tendency to allegorise, bringing as we do the ideas of a long subsequent age to the interpretation of a theological system eminently symbolical to its priests, though not to the people at large: but we must try to conceive of these Egyptian gods as being, to the general Egyptian mind, actual personages, inseparably connected with the facts and appearances in which they were believed to exist. If we make the mistake of supposing them merely the names of such facts and appearances, and proceed to interpret them by the method of allegorical narrative, we shall soon find ourselves perplexed, and at a loss: for our view of the facts and appearances of Nature can never be like those of the Egyptians, whose science, though unquestionably great, lay in a different direction (for the most part) from ours, and whose heavens and earth were hardly like the same that we see and inhabit.
For one instance – in their theory of the formation of the world, they believed that when the formless void of eternal matter began to part off into realms, the igneous elements ascending and becoming a firmament of fiery bodies, and the heavier portions sinking and becoming compacted into earth and sea, the earth gave out animals – beasts and reptiles; an idea evidently derived from their annual spectacle of the coming forth of myriads of living creatures from the soil of their valley, on the subsidence of the flood. When we remember that to them the Nile was the sea, and so called by them, and that they had before them the spectacle which is seen nowhere else, of the springing of the green herb after the separation of the waters from the land, we shall see how different their view of the creation must be from any which we could naturally form. In this particular case, we have adopted their traditions given to us through the mind of Moses; but where we have not the mind of Moses to interpret them to us, we must abstain from reading their meanings by any other light than that which they themselves afford us. As another instance, how should we allegorise for them about the West? What is the West to us? It is the place where the heavenly bodies disappear: and that is the only point we have in common with them. With them, the West was the unseen state. It was a dreary, unknown region beyond the dark river which the dead had to cross. The abodes of the dead were on its verge; and those solemn caves were the entrance of the Amenti, the region of judgment and retribution. Nothing was heard thence but the bark of the wild dog at night; the vigilant guardian, as they believed, of the heavenly abode which the wicked were not to approach.48 Nothing was seen there but the descent of the sun, faithful to the goddess who was awaiting him behind the hills;49 and who, hanging above those hills as the brightest of the stars, showed herself the Protectress of the Western Shore. Such elements as these, which they themselves give us, we may take and think over; but if we go on to mix up with them modern Greek additions about Apollo, and yet more modern metaphysical conceptions, in order to construct allegories as a key to old Egyptian theology, we cannot but diverge widely from old Egyptian ideas. And what is worse, we shall miss the perception of the indubitable earnestness of their faith. We have every possible evidence of their unsurpassed devoutness: but we shall lose the sense of it if we get into the habit of supposing them to have set up images of abstract qualities (as abstract qualities are to us) instead of dwelling in constant dependence on living divine personages. We may find symbols everywhere in the Egyptian theology; and analogies in abundance: but I do not know that any instances of complete or continuous allegory can be adduced. When we try to construct such, or think we have found them, we presently begin to complain of an intermixture of personages or of offices, such as should show us, not that the Egyptian worship was confused, but that we do not clearly understand the ideas of the worshippers, and must have mixed them with some of our own.
Kneph, known by his Ram's head, is, as I said, in the adytum with Ra; but, though a higher god than Ra, this temple is not dedicated to him, but to Ra, as is shown by the appearance of the latter on the façade. The deeds of the great Ramases, his adorer, are brought as an offering, and presented on the walls. – There appears at first something incongruous in the mingling, in these temples, of the benign serenity of the gods with the fury and cruelty of their warrior worshippers: but one soon remembers that it is an incongruity which remains to this day, and will doubtless remain till war is abolished. A custom so durable as that of consecrating warfare to God must have an idea at the bottom of it: and the idea is plain enough here. We find the same idea in the mind of this Ramases, and of Moses in his Song of deliverance, and of the Red Indian who shakes the scalps of his enemies at the end of his spear in his war-dance, and of the Crusaders in their thanksgivings for victory over the Saracens, and of our Cromwell in Ireland, and in the vindictive stanza of our National Anthem; – the idea that power to conquer is given from above, and that the results are therefore to the glory of him who gives the power. Such a method of observance, being natural in certain stages of the human mind, is right in its place; – in a temple of Ramases, for instance. The wonder is to find it in the jubilations of Christian armies, in the despatches of Cromwell,50 and even in the Prayer-book of the English Church, in direct connexion with an acknowledgment of the Prince of Peace, whose kingdom was not of this world.
One thing which struck me as strange in this hall of giants was a dwarfish statue, without a head. It measured two or three inches less in each limb than our middle-size, and was of course very insignificant among the Osirides. What it was, and how it came there, we could not learn.
When we looked abroad from the entrance, the view was calm and sweet. A large island is in the midst of the river, and shows a sandy beach and cultivated interior. The black, peaked hills of the opposite desert close in to the south, leaving only a narrow passage for the river. – It was nearly evening before we put off from the bank below the temple. It had been an animating and delightful day; and I found myself beginning to understand the pleasure of »temple-haunting«; a pleasure which so grew upon us, that we felt real grief when it came to an end. I, for one, had suspected beforehand that this work would soon become one of mere duty or routine: but we found, even before we left Nubia, that we were hardly satisfied to sit down to breakfast without having explored a temple.
XI. Ibreem – Dirr – Subooa – Dakkeh – Garf Hoseyn
While at breakfast the next morning (January 8th) we drew to shore under the great rock on which stands Ibreem, the station of Roman and Saracenic garrisons, in times when it was necessary to overawe Nubia, and protect the passage southwards. It was an important place during the wars of Queen Candace with the Roman occupants of Egypt and Nubia. It appears that the word Candace was probably a title, and not a proper name, – it being borne by a series of Ethiopian queens; – a curious circumstance by itself. Of the queen Candace who marched against Ibreem (Prêmnis), we are told by Strabo that she was a woman of masculine courage, and had lost an eye.
We saw from our deck some grottoes in the rock, with paintings inside; and longed to get at them: but they were so difficult of access (only by a rope) that Mr. E. went alone. They are of the time of the great Ramases and three earlier sovereigns of the same Period. The painting is still vivid; representing votive offerings. There are some very small statues in high relief at the upper end.
I could not be satisfied without mounting the cliff: and from its summit I obtained a view second only to that above Asyoot. I could now understand something of the feeling which generates songs in praise of Nubia; for many charming spots were visible