Myths and Legends of Ancient Egypt. Lewis SpenceЧитать онлайн книгу.
a long rope, and was received by the grave-diggers.
The Ka
The dead man was practically at the mercy of the living for subsistence in the otherworld. Unless his kinsmen continued their offerings to him he was indeed in bad case, for his ka would starve. This ka was his double, and came into the world at the same time as himself. It must be sharply distinguished from the ba, or soul, which usually took the form of a bird after the death of its owner, and, indeed, was capable of assuming such shape as it chose if the funeral ceremonies were carried out correctly. Some Egyptologists consider the ka to be the special active force which imbues the human being with life, and it may be equivalent to the Hebrew expression 'spirit' as apart from 'soul.' In the book of Genesis we are informed that God breathed the breath of life into man and he lived. In like manner did He lay His arms behind the primeval gods, and forthwith His ka went up over them, and they lived. When the man died his ka quitted the body, but did not cease to take an interest in it, and on occasion even reanimated it. It was on behalf of the ka that Egyptian tombs were so well furnished with food and drink, and the necessities, not to say the luxuries, of existence.
The Ba
The ba, as has been mentioned, did not remain with the body, but took wing after death. Among primitive peoples—the aborigines of America, for instance—the soul is frequently regarded as possessing the form and attributes of a bird. The ability of the bird to make passage for itself across the great ocean of air, the incomprehensibility of its gift of flight, the mystery of its song, its connexion with 'heaven,' render it a being at once strange and enviable. Such freedom, argues primitive man, must have the liberated soul, untrammelled by the hindering flesh. So, too, must gods and spirits be winged, and such, he hopes, will be his own condition when he has shaken off the mortal coil and rises on pinions to the heavenly mansions. Thus the Bororos of Brazil believe that the soul possesses the form of a bird. The Bilquila Indians of British Columbia think that the soul dwells in an egg in the nape of the neck, and that upon death this egg is hatched and the enclosed bird takes flight. In Bohemian folk-lore we learn that the soul is popularly conceived as a white bird. The Malays and the Battas of Sumatra also depict the immortal part of man in bird-shape, as do the Javanese and Borneans. Thus we see that the Egyptian concept is paralleled in many a distant land. But nowhere do we find the belief so strong or so persistent over a prolonged period of time as in the valley of the Nile.
No race conferred so much importance and dignity upon the cult of the dead as the Egyptian. It is no exaggeration to say that the life of the Egyptian of the cultured class was one prolonged preparation for death. It is probable, however, that he was, through force of custom and environment, unaware of the circumstance. It is dangerous to indulge in a universal assertion with reference to an entire nation. But if any people ever regarded life as a mere academy of preparation for eternity, it was the mysterious and fascinating race whose vast remains litter the banks of the world's most ancient river, and frown upon the less majestic undertakings of a civilization which has usurped the theatre of their myriad wondrous deeds.
[1] Certain forms of belief are now spoken of by some mythologists as 'pre-animistic.' But these are not as yet sufficiently well defined to permit of accurate classification. See Marett, The Threshold of Religion.
[2] K. von den Steinen Unter den Naturvolker Zentral-Brasiliens (Berlin, 1894).
[3] See Myths and Legends of the North American Indians, p. 87.
[4] See Handbook of North American Indians, article "Cheyenne."
[5] As do many primitive supernatural beings all over the world.
[6] This is typical of many water gods in America and Australia. See Lang, Myth, Ritual, and Religion, vol. i, p. 43.
[7] See Gomme, Ethnology in Folklore.
[8] See Lang, The Making of Religion and The New Mythology, for hypothesis of a monotheism prior to animistic belief.
[9] H. de Charencey, Le Mythe de Votan, p. 39. There is but little substantiation for the latter part of this statement, however. The bacabs were closely identified with the Maya chac, or rain-gods.
[10] See my Myths of Mexico and Peru.
CHAPTER II: EXPLORATION, HISTORY, AND CUSTOMS
The Nile Valley
The River Nile is the element which creates the special characteristics of Egypt, and differentiates it from other parts of the Sahara Desert. At its annual overflow this river deposits a rich sediment, which makes the fertile plains on either side such a contrast to the brown monotony of the desert. East and west of the Nile valley stretch great wastes, broken here and there by green oases, and the general scenery is too uniform to be interesting, the Delta itself presenting a richly cultivated level plain, interspersed by the lofty dark brown mounds of ancient cities and villages set in groves of palm-trees.
In Upper Egypt the Nile valley is narrow, and is bounded by mountains inconsiderable in height, and which never rise into peaks. Sometimes they approach the river in the form of promontories, and sometimes are divided by the beds of ancient watercourses. These are sufficiently picturesque, but otherwise the landscape is not striking. In colour, however, it is remarkably so. "The bright green of the fields, the reddish brown or dull green of the great river contrasting with the bare yellow rocks seen beneath a brilliant sun and deep blue sky, present views of great beauty."
Racial Origin
The question of the racial origin of the people of ancient Egypt is one of great complexity. In graves and early cultural remains we find traces of several races which at remote periods entered the country, and concerning whom the data are so scanty that it is highly dangerous to generalize about them. According to Professor Sergi of Rome, the originator of the theory that a great civilizing stock arose at an early period on the southern shores of the Mediterranean, the ancient Egyptian belonged to the eastern branch of this race, along with the Nubians, Abyssinians, Galla, Masai, and Somali. The evidence of language is vague, for in this, as in other instances, it may only be cultural.
Another theory is that which would people the Nile valley in early times with a pygmy race, who were dispossessed and driven out by the immigrant Mediterraneans. The theory that the Mediterranean people entered Egypt directly from their original home does not agree with that which would make a stone-working race populating the country at an early period emanate from Palestine. It would appear from a consideration of the data that these were Mediterraneans who had had long practice in working in stone in a country abounding in that material. These were probably followed by successive immigrations from the east and from Arabia or its neighbourhood, whence came a people cognate with the Babylonians and conversant with their culture, which they had absorbed in a common early home which cannot now be located. These imposed their Semitic vocabulary upon the Hamitic syntax of the people they found in the Nile valley. But although they revolutionized