Egyptian Ideas of the Future Life Part 8

3. Ani ploughing a field near a stream which contains [Ill.u.s.tration: The Elysian Fields of the Egyptians according to the Papyrus of Ani (XVIIIth dynasty).] neither fish, nor serpents, nor worms of any kind whatsoever.

4. The birthplace of the "G.o.d of the city;" an island on which is a flight of steps; a region called the "place of the spirits" who are seven cubits high, where the wheat is three cubits high, and where the S[=A]HU, or spiritual bodies, reap it; the region Ashet, the G.o.d who dwelleth therein being Un-nefer (_i.e._, a form of Osiris); a boat with eight oars lying at the end of a ca.n.a.l; and a boat floating on a ca.n.a.l. The name of the first boat is Behutu-tcheser, and that of the second Tohefau.

So far we have seen that in heaven and in the world beyond the grave the deceased has found only divine beings, and the doubles, and the souls, and the spirits, and the spiritual bodies of the blessed; but no reference has been made to the possibility of the dead recognizing each other, or being able to continue the friends.h.i.+ps or relations.h.i.+ps which they had when upon earth. In the Sekhet-Aaru the case is, however, different, for there we have reason to believe relations.h.i.+ps were recognized and rejoiced in. Thus in Chapter LII. of the Book of the Dead, which was composed with the idea of the deceased, from lack of proper food in the underworld, being obliged to eat filth, [Footnote: This idea is a survival of prehistoric times, when it was thought that if the proper sepulchral meals were not deposited at regular intervals where the KA, or "double," of the deceased could get at them it would be obliged to wander about and pick up whatever it might find to eat upon its road.] and with the object of preventing such an awful thing, the deceased says: "That which is an abomination unto me, that which is an abomination unto me, let me not eat. That which is an abomination unto me, that which is an abomination unto me, is filth; let me not be obliged to eat thereof in the place of the sepulchral cakes which are offered unto the KAU (_i.e._, "doubles"). Let it not touch my body, let me not be obliged to hold it in my hands; and let me not be compelled to tread thereon in my sandals."

Some being or beings, probably the G.o.ds, then ask him, "What, now, wilt thou live upon in the presence of the G.o.ds?" And he replies, "Let food come to me from the place of food, and let me live upon the seven loaves of bread which shall be brought as food before Horus, and upon the bread which is brought before Thoth. And when the G.o.ds shall say unto me, 'What manner of food wouldst thou have given unto thee?' I will reply, 'Let me eat my food under the sycamore tree of my lady, the G.o.ddess Hathor, and let my times be among the divine beings who have alighted thereon. Let me have the power to order my own fields in Tattu (Busiris), and my own growing crops in Annu. Let me live upon bread made of white grain, and let my beer be made from red grain, and may the persons of my father and mother be given unto me as guardians of my door, and for the ordering of my homestead. Let me be sound and strong, and let me have much room wherein to move, and let me be able to sit wheresoever I please."

This Chapter is most important as showing that the deceased wished to have his homestead and its fields situated in Tattu, that is to say, near the capital of the Busirite or IXth nome of Lower Egypt, a district not far from the city of s.e.m.e.nnud (_i.e._, Sebennytus) and lying a little to the south of the thirty-first parallel of lat.i.tude. It was here that the reconst.i.tution of the dismembered body of Osiris took place, and it was here that the solemn ceremony of setting up the backbone of Osiris was performed each year. The original Sekhet-Aaru was evidently placed here, and we are therefore right in a.s.suming that the fertile fields of this part of the Delta formed the prototype of the Elysian Fields of the Egyptian. At the same time he also wished to reap crops on the fields round about Heliopolis, the seat of the greatest and most ancient shrine of the Sun-G.o.d. The white grain of which he would have his bread made is the ordinary _dhura_, and the red grain is the red species of the same plant, which is not so common as the white. As keepers of the door of his estate the deceased asks for the "forms (_or_ persons) of his father and his mother," and thus we see a desire on the part of the Egyptian to continue the family life which he began upon earth; it goes almost without saying that he would not ask this thing if he thought there would be no prospect of knowing his parents in the next world. An interesting proof of this is afforded by the picture of the Sekhet-Aaru, or Elysian Fields, which is given in the Papyrus of Anhai, [Footnote: Brit. Mus., No. 10,472.] [Ill.u.s.tration: Anhai bowing before her father and mother. The Elysian Fields. From the Papyrus of Anhai (XXIInd dynasty).] a priestess of Amen who lived probably about B.C.

1000. Here we see the deceased entering into the topmost section of the district and addressing two divine persons; above one of these are written the words "her mother," followed by the name Neferitu. The form which comes next is probably that of her father, and thus we are sure that the Egyptians believed they would meet their relatives in the next world and know and be known by them.

Accompanying the picture of the Elysian Fields is a long text which forms Chapter CX. of the Book of the Dead. As it supplies a great deal of information concerning the views held in early times about that region, and throws so much light upon the semi-material life which the pious Egyptians, at one period of their history, hoped to lead, a rendering of it is here given. It is ent.i.tled, "The Chapters of Sekhet-Hetepet, and the Chapters of Coming Forth by Day; of going into and of coming forth from the underworld; of coming to Sekhet-Aaru; of being in Sekhet-Hetepet, the mighty land, the lady of winds; of having power there; of becoming a spirit (KHU) there; of reaping there; of eating there; of drinking there; of making love there; and of doing everything even as a man doeth upon the earth." The deceased says:--

"Set hath seized Horus, who looked with the two eyes [Footnote: _i.e._, the Eye of R[=a] and the Eye of Horus.] upon the building (?) round Sekhet-hetep, but I have released Horus [and taken him from]

Set, and Set hath opened the path of the two eyes [which are] in heaven. Set hath cast (?) his moisture to the winds upon the soul that hath his day, and that dwelleth in the city of Mert, and he hath delivered the interior of the body of Horus from the G.o.ds of Akert.

"Behold me now, for I make this mighty boat to travel over the Lake of Hetep, and I brought it away with might from the palace of Shu; the domain of his stars groweth young and reneweth the strength which it had of old. I have brought the boat into the lakes thereof, so that I may come forth into the cities thereof, and I have sailed into their divine city Hetep. And behold, it is because I, even I, am at peace with his seasons, and with his direction, and with his territory, and with the company of the G.o.ds who are his firstborn. He maketh Horus and Set to be at peace with those who watch over the living ones whom he hath created in fair form, and he bringeth peace; he maketh Horus and Set to be at peace with those who watch over them. He cutteth off the hair from Horus and Set, he driveth away storm from the helpless, and he keepeth away harm from the spirits (KHU). Let me have dominion within that field, for I know it, and I have sailed among its lakes so that I might come into its cities. My mouth is firm, [Footnote: _i.e._, I know how to utter the words of power which I possess with vigour.] and I am equipped to resist the spirits (KHU), therefore they shall not have dominion over me. Let me be rewarded with thy fields, O thou G.o.d Hetep; but that which is thy wish do, O thou lord of the winds. May I become a spirit therein, may I eat therein, may I drink therein, may I plough therein, may I reap therein, may I fight therein, may I make love therein, may my words be mighty therein; may I never be in a state of servitude therein; but may I be in authority therein. Thou hast made strong the mouth (_or_ door) and the throat (_?_) of Hetep; Qetet-bu is his name. He is stablished upon the pillars [Footnote: _i.e._, the four pillars, one placed at each cardinal point, which support the sky.] of Shu, and is linked unto the pleasant things of R[=a]. He is the divider of years, he is hidden of mouth, his mouth is silent, that which he uttereth is secret, he fulfilleth eternity and hath possession of everlasting existence as Hetep, the lord Hetep.

"The G.o.d Horus maketh himself to be strong like unto the Hawk which is one thousand cubits in length, and two thousand [cubits in width] in life; he hath equipments with him, and he journeyeth on and cometh where his heart's throne wisheth to be in the Pools [of Hetep] and in the cities thereof. He was begotten in the birth-chamber of the G.o.d of the city, offerings of the G.o.d of the city are made unto him, he performeth that which it is meet to do therein, and causeth the union thereof, and doeth everything which appertaineth to the birth-chamber of the divine city. When he setteth in life, like crystal, he performeth everything therein, and the things which he doeth are like unto the things which are done in the Lake of Twofold Fire, wherein there is none that rejoiceth, and wherein are all manner of evil things. The G.o.d Hetep goeth in, and cometh out, and goeth backwards [in] that Field which gathereth together all manner of things for the birth-chamber of the G.o.d of the city. When he setteth in life, like crystal, he performeth all manner of things therein which are like unto the things which are done in the Lake of Twofold Fire, wherein there is none that rejoiceth, and wherein are all manner of evil things.

"Let me live with the G.o.d Hetep, clothed and not plundered by the lords of the north, and let the lord of divine things bring food unto me. Let him make me to go forward, and let me come out, and let him bring my power unto me there; let me receive it, and let my equipment be from the G.o.d Hetep. Let me gain the mastery over the great and mighty word which is in my body in this place wherein I am, for by means of it I will remember and I will forget. Let me go forward on my way and let me plough. I am at peace with the G.o.d of the city, and I know the waters, and the cities, and the nomes, and the lakes which are in Sekhet-Hetep. I exist therein, I am strong therein, I have become a spirit (KHU) therein, I eat therein, I sow seed therein, I reap the harvest therein, I plough therein, I make love therein, and I am at peace with the G.o.d Hetep therein. Behold I scatter seed therein, I sail about among its lakes, and I advance to the cities thereof, O divine Hetep. Behold, my mouth is provided with my [teeth which are like] horns; grant me therefore an overflowing supply of the food whereon, the 'Doubles' (KAU) and the Spirits (KHU) do live. I have pa.s.sed the judgment which Shu pa.s.seth upon him that knoweth him, therefore let me go forth to the cities of [Hetep], and let me sail about among its lakes, and let me walk about in Sekhet-Hetep. Behold R[=a] is in heaven, and behold the G.o.d Hetep is the twofold offering thereof. I have come forward to the land [of Hetep], I have girded up my loins and come forth so that the gifts which are about to be given unto me may be given, and I am glad, and I have laid hold upon my strength which the G.o.d Hetep hath greatly increased for me." "O Unen-em-hetep, [Footnote: The name of the first large section of Sekhet-Aaru.] I have entered into thee, and my soul followeth after me, and my divine food is upon my hands. O Lady of the two lands, [Footnote: A lake in the second section of Sekhet-Aaru.] who stablishest my word whereby I remember and forget, let me live uninjured, and without any injury [being done] unto me. O grant to me, O do thou grant to me, joy of heart; make thou me to be at peace, bind thou up my sinews and muscles, and make me to receive the air."

"O Unen-em-hetep, O Lady of the winds, I have entered into thee, and I have shewn [Footnote: Literally, "opened."] my head [therein]. R[=a]

sleepeth, but I am awake, and there is the G.o.ddess Hast at the gate of heaven by night. Obstacles have been set before me, but I have gathered together what R[=a] hath emitted. I am in my city."

"O Nut-urt, [Footnote: The name of a lake in the first section of Sekhet-Aaru.] I have entered into thee and I have reckoned up my harvest, and I go forward to Uakh. [Footnote: The name of a lake in the second section of Sekhet-Aaru.] I am the Bull enveloped in turquoise, the lord of the Field of the Bull, the lord of the divine speech of the G.o.ddess Septet (Sothis) at her hours. O Uakh, I have entered into thee, I have eaten my bread, I have gotten the mastery over choice pieces of the flesh of oxen and of feathered fowl, and the birds of Shu have been given unto me; I follow after the G.o.ds, and the divine 'Doubles' (KAU)."

"O Tohefet, [Footnote: The name of a district in the third section of Sekhet-Aaru.] I have entered into thee, I array myself in apparel, and I have guarded myself with the _Sa_ garment of R[=a]; now behold, he is in heaven, and those who dwell therein follow him, and I also follow R[=a] in heaven, O Unen-em-hetep, lord of the two lands, I have entered into thee, and I have plunged into the lakes of Tohesert; behold me now, for all uncleanness hath departed from me. The Great G.o.d groweth therein, and behold, I have found [food therein]; I have snared feathered fowl and I feed upon, the finest of them."

"O Qenqentet, [Footnote: The name of a lake in the first section, of Sekhet-Aaru.] I have entered into thee, and I have seen, the Osiris [my father], and I have gazed upon my mother, and I have made love. I have captured the worms and serpents [which are there] and have delivered myself. I know the name of the G.o.d who is opposite to the G.o.ddess Tohesert, who hath straight hair and is provided with horns; he reapeth, but I both plough and reap."

"O Hast, [Footnote: The name of a lake in the third section of Sekhet-Aaru.] I have entered into thee, and I have driven back those who would come to the turquoise [sky]; and I have followed the winds of the company of the G.o.ds. The Great G.o.d hath given my head unto me, and he who hath bound on me my head is the Mighty One with the eyes of turquoise, that is to say, Ari-en-ab-f (_i.e._, He who doeth as he pleaseth)."

"O Usert, [Footnote: The name of a lake in the third section of Sekhet-Aaru.] I have come unto thee at the house where the divine food is brought unto me."

"O Smam, [Footnote: The name of a lake in the third section of Sekhet-Aaru.] I have come unto thee. My heart watcheth, and I am provided with the white crown. I am led into celestial regions, and I make the things of earth to flourish; and there is joy of heart for the Bull, and for celestial beings, and for the company of the G.o.ds. I am the G.o.d who is the Bull, the lord of the G.o.ds as he goeth forth from the turquoise [sky]."

"O divine nome of wheat and barley, I have come unto thee, I have come forward to thee, and I have taken up that which followeth me, namely, the best of the libations of the company of the G.o.ds. I have tied my boat in the celestial lakes, I have lifted up the post at which to anchor, I have recited the prescribed words with my voice, and I have ascribed praises unto the G.o.ds who dwell in Sekhet-hetep."

Other joys, however, than those described above, await the man who has pa.s.sed satisfactorily through the judgment and has made his way into the realm of the G.o.ds. For, in answer to a long pet.i.tion in the Papyrus of Ani, which has been given above (see p. 33 f.), the G.o.d R[=a] promises to the deceased the following: "Thou shalt come forth into heaven, thou shalt pa.s.s over the sky, thou shalt be joined unto the starry deities.

Praises shall be offered unto thee in thy boat, thou shalt be hymned in the [=A]tet boat, thou shalt behold R[=a] within his shrine, thou shalt set together with his Disk day by day, thou shalt see the ANT [Footnote 1: The name of a mythological fish which swam at the bow of the boat of R[=a].] fish when it springeth into being in the waters of turquoise, and thou shalt see the ABTU [Footnote: The name of a mythological fish which swam at the bow of the boat of R[=a].] fish in his hour. It shall come to pa.s.s that the Evil One shall fall when he layeth a snare to destroy thee, and the joints of his neck and of his back shall be hacked asunder. R[=a] [saileth] with a fair wind, and the Sektet boat draweth on and cometh into port. The mariners of R[=a] rejoice, and the heart of Nebt-[=a]nkh (_i.e._, Isis) is glad, for the enemy of R[=a] hath fallen to the ground. Thou shalt behold Horus on the standing-place of the pilot of the boat, and Thoth and Ma[=a]t shall stand one upon each side of him. All the G.o.ds shall rejoice when they behold R[=a] coming in peace to make the hearts of the s.h.i.+ning ones to live, and Osiris Ani, triumphant, the scribe of the divine offspring of the lords of Thebes, shall be along with them."

But, not content with sailing in the boat of R[=a] daily as one of many beatified beings, the deceased hoped to transform each of his limbs into a G.o.d, and when this was effected to become R[=a] himself. Thus in Chapter XLII. of the Book of the Dead [Footnote: See _The Chapters of Coming Forth by Day_, p. 93.] the deceased says--

"My hair is the hair of Nu.

"My face is the face of the Disk.

"My eyes are the eyes of Hathor.

"My ears are the ears of Ap-uat.

"My nose is the nose of Khenti-Khas.

"My lips are the lips of Anpu.

"My teeth are the teeth of Serqet.

"My neck is the neck of the divine G.o.ddess Isis.

"My hands are the hands of Ba-neb-Tattu.

"My fore-arms are the fore-arms of Neith, the Lady of Sas.

"My backbone is the backbone of Suti.

"My phallus is the phallus of Osiris.

"My reins are the reins of the Lords of Kher-[=a]ba.

"My chest is the chest of the Mighty one of terror.

"My belly and back are the belly and back of Sekhet.

"My b.u.t.tocks are the b.u.t.tocks of the Eye of Horus.

"My hips and legs are the hips and legs of Nut.

"My feet are the feet of Ptah.

"My fingers and my leg-bones are the fingers and leg-bones of the Living G.o.ds." [Footnote: The idea of the deification of the human members was current already in the VIth dynasty. See _Recueil de Travaux_, tom. viii, pp. 87, 88.]

And immediately after this the deceased says:

"There is no member of my body which is not the member of a G.o.d. The G.o.d Thoth s.h.i.+eldeth my body altogether, and I am R[=a] day by day."

Thus we see by what means the Egyptians believed that mortal man could be raised from the dead, and attain unto life everlasting. The resurrection was the object with which every prayer was said and every ceremony performed, and every text, and every amulet, and every formula, of each and every period, was intended to enable the mortal to put on immortality and to live eternally in a transformed glorified body. If this fact be borne in mind many apparent difficulties will disappear before the readers in this perusal of Egyptian texts, and the religion of the Egyptians will be seen to possess a consistence of aim and a steadiness of principle which, to some, it at first appears to lack.

THE END.