Eastern Life. Harriet Martineau

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СКАЧАТЬ to these, in respect of age:⁴⁶ and truly they appear so in respect of wisdom and maturity. Their limitation of powers, and consequent struggles, rivalries, and transgressions, their fondness and vindictiveness, their anger, fear, and hope, are all attributes of childhood, contrasting strikingly with the majestic passive possession of power, and the dispassionate and benignant frame of these ever-young old deities of Egypt. Vigilant, serene, benign, here they sit, teaching us to inquire reverentially into the early powers and condition of that Human Mind which was capable of such conceptions of abstract qualities as are represented in their forms. I can imagine no experience more suggestive to the thoughtful traveller, anywhere from pole to pole, than that of looking with a clear eye and fresh mind on the ecclesiastical sculptures of Egypt, perceiving, as such a one must do, how abstract and how lofty were the first ideas of Deity known to exist in the world. That he should go with clear eyes and a fresh mind is needful: for if he carries a head full of notions about idolatry, obscenity, folly, and ignorance, he can no more judge of what is before his eyes, – he can no more see what is before his face, – than a proud Mohammedan can apprehend Christianity in a Catholic chapel at Venice, or an arrogant Jew can judge of Quakerism or Quietism. – If the traveller be blessed with the clear eye and fresh mind, and be also enriched by comprehensive knowledge of the workings of the human intellect in its various circumstances, he cannot but be impressed, and he may be startled, by the evidence before him of the elevation and beauty of the first conceptions formed by men of the Beings of the unseen world. And the more he traces downwards the history and philosophy of religious worship, the more astonished he will be to find to what an extent this early theology originated later systems of belief and adoration, and how long and how far it has transcended some of those which arose out of it. New suggestions will thence arise, that where in the midst of what is solemn and beautiful he meets with what appears to modern eyes puerile and grotesque, such an appearance may deceive, and there may be a meaning contained in it which is neither puerile nor grotesque. He will consider that Cambyses might be more foolish in stabbing the bull Apis, to show that it could bleed, which nobody denied, than the priests in conserving a sacred idea in the form of the bull. He will consider that the Sphinx might be to Egyptian eyes, not a hideous compound animal, as it is when carved by an English stone-mason for a park gate, but a sacred symbol of the union of the strongest physical with the highest intellectual power on earth.

      The seriousness I plead for comes of itself into the mind of any thoughtful and feeling traveller at such a moment as that of entering the great temple of Aboo-Simbil. I entered it at an advantageous moment, when the morning sunshine was reflected from the sand outside so as to cast a twilight even into the adytum, – two hundred feet from the entrance. The four tall statues in the adytum, ranged behind the altar, were dimly visible: and I hastened to them, past the eight Osirides, through the next pillared hall, and across the corridor. And then I looked back, and saw beyond the dark halls and shadowy Osirides the golden sand-hill without, a corner of blue sky, and a gay group of the crew in the sunshine. It was like looking out upon life from the grave. When we left the temple, and the sun had shifted its place, we could ho longer see the shrine. It is a great advantage to enter the temple first when the sun is rather low in the east.

      The eight Osirides are perfectly alike, – all bearing the crosier and flagellum, and standing up against huge square pillars, the other sides of which are sculptured, as are the walls all round. The aisles behind the Osirides are so dark that we could not make out the devices without the help of torches: and the celebrated medallion picture of the siege would have been missed by us entirely if one of the crew had not hoisted another on his shoulders to hold a light above the height of their united statures. There we saw the walled town, and the proceedings of the besieged and besiegers, as they might have happened in the middle ages. The north wall is largely occupied by a tablet, bearing the date of the first year of Ramases the Great; and on the other side of the temple, between two of the pillars, is another tablet, bearing the date of the thirty-fifth year of his reign. The battle scenes on the walls are all alive with strong warriors, flying foes, trampled victims, and whole companies of chariots. I observed that the chariot-wheels were not mere discs, as we should have expected in so early an age, but had all six spokes. Every chariot-wheel I saw in the country had six spokes, however early the date of the sculpture or painting. One figure on the south wall is admirable, – a warrior in red, who is spearing one foe, while he has his foot on the head of another.

      There are two groups of chambers, of three each, opening out of this large hall, and two more separate side-chambers. The six included in the two groups are very nearly (but not quite) covered with representations of offerings to the gods: very pretty, but with little variety. The offerings are of piles of cakes and fruit, lamps, vases of various and graceful shapes, and flasks. The lotus, in every stage of growth, is frequent. Sometimes it is painted yellow, veined with red.

      The boat, that wonderful and favourite symbol which we meet everywhere, is incessantly repeated here, – the seated figure in the convolution at bow and stern, the pavilion in the middle, and the paddle hanging over the side. One of these boats is carried by an admirable procession of priests, as a shrine, which is borne on poles of palm-trunks lashed together. Stone deewáns run round the walls of most of these little chambers. We could find no evidence of there being any means of ventilating these side-rooms; and how they could be used without we cannot conceive, – enclosed as they are in the solid rock.

      The second and smaller hall has four square pillars, sculptured, of course. Next comes the corridor, which has a bare unfinished little chamber at each end, now possessed by bats. The altar in the adytum is broken; and some barbarous wretches have cut their insignificant initials on it. Are there not rocks enough close by the entrance on which they might carve their memorials of their precious selves, if carve they must? But this profaning of the altar is not the worst. One creature has cut his name on the tip of the nose of the northernmost colossus: others on the breast and limbs of the Osirides; and others over a large extent of the sculptured walls.

      One of the 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; СКАЧАТЬ