The Religions of Ancient Egypt and Babylonia. A. H. Sayce

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      Published by Good Press, 2020

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      EAN 4064066101008

Table of Contents

       Part I. The Religion Of Ancient Egypt.

       Lecture I. Introduction.

       Lecture II. Egyptian Religion.

       Lecture III. The Imperishable Part Of Man And The Other. World.

       Lecture IV. The Sun-God And The Ennead.

       Lecture V. Animal Worship.

       Lecture VI. The Gods Of Egypt.

       Lecture VII. Osiris And The Osirian Faith.

       Lecture VIII. The Sacred Books.

       Lecture IX. The Popular Religion Of Egypt.

       Lecture X. The Place Of Egyptian Religion In The History. Of Theology.

       Part II. The Religion Of The Babylonians.

       Lecture I. Introductory.

       Lecture II. Primitive Animism.

       Lecture III. The Gods Of Babylonia.

       Lecture IV. The Sun-God And Istar.

       Lecture V. Sumerian And Semitic Conceptions Of The Divine:. Assur And Monotheism.

       Lecture VI. Cosmologies.

       Lecture VII. The Sacred Books.

       Lecture VIII. The Myths And Epics.

       Lecture IX. The Ritual Of The Temple.

       Lecture X. Astro-Theology And The Moral Element In. Babylonian Religion.

       Index.

Part I. The Religion Of Ancient Egypt.

       Table of Contents

Lecture I. Introduction.

       Table of Contents

      It was with a considerable amount of diffidence that I accepted the invitation to deliver a course of lectures before this University, in accordance with the terms of Lord Gifford's bequest. Not only is the subject of them a wide and comprehensive one; it is one, moreover, which is full of difficulties. The materials upon which the lectures must be based are almost entirely monumental: they consist of sculptures and paintings, of objects buried with the dead or found among the ruins of temples, and, above all, of texts written in languages and characters which only a century ago were absolutely unknown. How fragmentary and mutilated such materials must be, I need hardly point out. The Egyptian or Babylonian texts we possess at present are but a tithe of those which once existed, or even of those which will yet be discovered. Indeed, so far as the Babylonian texts are concerned, a considerable proportion of those which [pg 002] have already been stored in the museums of Europe and America are still undeciphered, and the work of thoroughly examining them will be the labour of years. And of those which have been copied and translated, the imperfections are great. Not infrequently a text is broken just where it seemed about to throw light on some problem of religion or history, or where a few more words were needed in order to explain the sense. Or again, only a single document may have survived to us out of a long series, like a single chapter out of a book, leading us to form a wholly wrong idea of the author's meaning and the object of the work he had written or compiled. We all know how dangerous it is to explain a passage apart from its context, and to what erroneous conclusions such a practice is likely to lead.

      And yet it is with such broken and precarious materials that the student of the religions of the past has to work. Classical antiquity can give us but little help. In the literary age of Greece and Rome the ancient religions of Babylonia and Egypt had passed into their dotage, and the conceptions on which they were founded had been transformed or forgotten. What was left of them was little more than an empty and unintelligible husk, or even a mere caricature. The gods, in whose name the kings of Assyria had gone forth to conquer, and in whose honour Nebuchadrezzar had reared the temples and palaces of Babylon, had degenerated into the patrons of a system of magic; the priests, who had once made and unmade the lords of the East, had become “Chaldæan” fortune-tellers, and the religion and science of Babylonia were remembered only for their connection with astrology. The old tradition had survived in Egypt with less apparent alteration, but even there the continuity of religious belief and teaching was more apparent than real, external rather than internal; and though the [pg 003] Ptolemies and early Roman emperors rebuilt the temples on the old lines, and allowed themselves to be depicted in the dress of the Pharaohs, making offerings to gods whose very names they could not have pronounced, it was all felt to be but a sham, a dressing up, as it were, in the clothes of a religion out of which all the spirit and life had fled.

      Both in Egypt and in Babylonia, therefore, we are thrown back СКАЧАТЬ