Legends of the Gods. Sir E. A. Wallis Budge

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СКАЧАТЬ style="font-size:15px;">      XVIII. The Metternich Stele—Reverse

INTRODUCTION

       Table of Contents

      I.

      THE LEGEND OF THE GOD NEB-ER-TCHER, AND THE HISTORY OF CREATION.

      The text of the remarkable Legend of the Creation which forms the first section of this volume is preserved in a well-written papyrus in the British Museum, where it bears the number 10,188. This papyrus was acquired by the late Mr. A. H. Rhind in 1861 or 1862, when he was excavating some tombs on the west bank of the Nile at Thebes. He did not himself find it in a tomb, but he received it from the British Consul at Luxor, Mustafa Agha, during an interchange of gifts when Mr. Rhind was leaving the country. Mustafa Agha obtained the papyrus from the famous hiding-place of the Royal Mummies at Der-al-Bahari, with the situation of which he was well acquainted for many years before it became known to the Egyptian Service of Antiquities. When Mr. Rhind came to England, the results of his excavations were examined by Dr. Birch, who, recognising the great value of the papyrus, arranged to publish it in a companion volume to Facsimiles of Two Papyri, but the death of Mr. Rhind in 1865 caused the project to fall through. Mr. Rhind's collection passed into the hands of Mr. David Bremner, and the papyrus, together with many other antiquities, was purchased by the Trustees of the British Museum. In 1880 Dr. Birch suggested the publication of the papyrus to Dr. Pleyte, the Director of the Egyptian Museum at Leyden. This savant transcribed and translated some passages from the Festival Songs of Isis and Nephthys, which is the first text in it, and these he published in Recueil de Travaux, Paris, tom. iii., pp. 57–64. In 1886 by Dr. Birch's kindness I was allowed to work at the papyrus, and I published transcripts of some important passages and the account of the Creation in the Proceedings of the Society of Biblical Archaeology, 1886–7, pp. 11–26. The Legend of the Creation was considered by Dr. H. Brugsch to be of considerable value for the study of the Egyptian Religion, and encouraged by him[FN#1] I made a full transcript of the papyrus, which was published in Archaeologia, (vol. lii., London, 1891), with transliterations and translations. In 1910 I edited for the Trustees of the British Museum the complete hieratic text with a revised translation.[FN#2]

      [FN#1] Ein in moglichst wortgetreuer Uebersetzung vorglegter Papyrus- text soll den Schlussstein meines Werkes bilden. Er wird den Beweis fur die Richtigkeit meiner eigenen Untersuchungen vollenden, indem er das wichtigste Zeugniss altagyptischen Ursprungs den zahlreichen, von mir angezogenen Stellen aus den Inschriften hinzufugt. Trotz mancher Schwierigkeit im Einzelnen ist der Gesammtinhalt des Textes, den zuerst ein englischer Gelehrter der Wissenschaft zuganglich gemacht hat, such nicht im geringsten misszuverstehen (Brugsch, Religion, p. 740). He gives a German translation of the Creation Legend on pp. 740, 741, and a transliteration on p. 756.

      [FN#2] Egyptian Hieratic Papyri in the British Museum, London, 1910, folio.

      The papyrus is about 16 ft. 8 in. in length, and is 9¼ in. in width. It contains 21 columns of hieratic text which are written in short lines and are poetical in character, and 12 columns or pages of text written in long lines; the total number of lines is between 930 and 940. The text is written in a small, very black, but neat hand, and may be assigned to a time between the XXVIth Dynasty and the Ptolemaic Period. The titles, catch-words, rubrics, names of Apep and his fiends, and a few other words, are written in red ink. There are two colophons; in the one we have a date, namely, the "first day of the fourth month of the twelfth year of Pharaoh Alexander, the son of Alexander," i.e., B.C. 311, and in the other the name of the priest who either had the papyrus written, or appropriated it, namely, Nes-Menu, or Nes-Amsu.

      The Legend of the Creation is found in the third work which is given in the papyrus, and which is called the "Book of overthrowing Apep, the Enemy of Ra, the Enemy of Un-Nefer" (i.e., Osiris). This work contained a series of spells which were recited during the performance of certain prescribed ceremonies, with the object of preventing storms, and dispersing rain-clouds, and removing any obstacle, animate or inanimate, which could prevent the rising of the sun in the morning, or obscure his light during the day. The Leader-in Chief of the hosts of darkness was a fiend called Apep who appeared in the sky in the form of a monster serpent, and, marshalling all the fiends of the Tuat, attempted to keep the Sun-god imprisoned in the kingdom of darkness. Right in the midst of the spells which were directed against Apep we find inserted the legend of the Creation, which occurs in no other known Egyptian document (Col. XXVI., l. 21, to Col. XXVII., l. 6). Curiously enough a longer version of the legend is given a little farther on (Col. XXVIII., l. 20, to Col. XXIX., l. 6). Whether the scribe had two copies to work from, and simply inserted both, or whether he copied the short version and added to it as he went along, cannot be said. The legend is entitled: Book of knowing the evolutions of Ra [and of] overthrowing Apep.

      This curious "Book" describes the origin not only of heaven, and earth, and all therein, but also of God Himself. In it the name of Apep is not even mentioned, and it is impossible to explain its appearance in the Apep Ritual unless we assume that the whole "Book" was regarded as a spell of the most potent character, the mere recital of which was fraught with deadly effect for Apep and his friends.

      The story of the Creation is supposed to be told by the god Neb-er- tcher. This name means the "Lord to the uttermost limit," and the character of the god suggests that the word "limit" refers to time and space, and that he was, in fact, the Everlasting God of the Universe. This god's name occurs in Coptic texts, and then he appears as one who possesses all the attributes which are associated by modern nations with God Almighty. Where and how Neb-er-tcher existed is not said, but it seems as if he was believed to have been an almighty and invisible power which filled all space. It seems also that a desire arose in him to create the world, and in order to do this he took upon himself the form of the god Khepera, who from first to last was regarded as the Creator, par excellence, among all the gods known to the Egyptians. When this transformation of Neb-er-tcher into Khepera took place the heavens and the earth had not been created, but there seems to have existed a vast mass of water, or world-ocean, called Nu, and it must have been in this that the transformation took place. In this celestial ocean were the germs of all the living things which afterwards took form in heaven and on earth, but they existed in a state of inertness and helplessness. Out of this ocean Khepera raised himself, and so passed from a state of passiveness and inertness into one of activity. When Khepera raised himself out of the ocean Nu, he found himself in vast empty space, wherein was nothing on which he could stand. The second version of the legend says that Khepera gave being to himself by uttering his own name, and the first version states that he made use of words in providing himself with a place on which to stand. In other words, when Khepera was still a portion of the being of Neb-er-tcher, he spake the word "Khepera," and Khepera came into being. Similarly, when he needed a place whereon to stand, he uttered the name of the thing, or place, on which he wanted to stand, and that thing, or place, came into being. This spell he seems to have addressed to his heart, or as we should say, will, so that Khepera willed this standing-place to appear, and it did so forthwith. The first version only mentions a heart, but the second also speaks of a heart-soul as assisting Khepera in his first creative acts; and we may assume that he thought out in his heart what manner of thing be wished to create, and then by uttering its name caused his thought to take concrete form. This process of thinking out the existence of things is expressed in Egyptian by words which mean "laying the foundation in the heart."

      In arranging his thoughts and their visible forms Khepera was assisted by the goddess Maat, who is usually regarded as the goddess of law, order, and truth, and in late times was held to be the female counterpart of Thoth, "the heart of the god Ra." In this legend, however, she seems to play the part of Wisdom, as described in the Book of Proverbs,[FN#3] for it was by Maat that he "laid the foundation."

      [FN#3] "The Lord possessed me in the beginning of his way, before his works of old. I was set up from everlasting, from СКАЧАТЬ