Patrick Boylan - Thoth The Hermes Of Egypt
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THOTH THE HERMES OF EGYPT A STUDY OF SOME ASPECTS OF THEOLOGICAL THOUGHT IN ANCIENT EGYPT
BY
PATRICK BOYLAN
M. A.
PROFESSOR OF EASTERN LANGUAGES, UNIVERSITY COLLEGE, DUBLIN, AND PROFESSOR OF SCRIPTURE, ST. PATRICK S COLLEGE, MAYNOOTH
177337. .
HUMPHREY MILFORD OXFORD UNIVERSITY PRESS GLASGOW COPENHAGEN EDINBURGH LONDON CAPETOWN MELBOURNE TORONTO NEW YORK SHANGHAI MADRAS BOMBAY CALCUTTA 1922
\.
33,
THOTH THE HERMES OF EGYPT A STUDY OF SOME ASPECTS OF THEOLOGICAL THOUGHT IN ANCIENT EGYPT
BY
PATRICK BOYLAN
M. A.
PROFESSOR OF EASTERN LANGUAGES, UNIVERSITY COLLEGE, DUBLIN, AND PROFESSOR OF SCRIPTURE, ST. PATRICK S COLLEGE, MAYNOOTH
17733?. .
HUMPHREY MILFORD OXFORD UNIVERSITY PRFSS GLASGOW COPENHAGEN EDINBURGH LONDON CAPETOWN MELBOURNE TORONTO NEW YORK SHANGHAI MADRAS BOMBAY CALCUTTA 1922
-
33,
PRINTED BY ADOLF HOLZHAUSEN IN VIENNA (AUSTRIA)
CONTENTS. Chapter
I.
II.
Tiie
of Thoth
name
Thoth
in
III.
Thoth and
IV.
Thoth and Re
V.
Thoth
VIII.
,
II
49
the Solar barque
in
58
62
as lunar deity
of
Thoth
76
as the representative of
Re
Thoth
special functions of
Thoth
as founder of social order
X.
Thoth
as author of the
XI.
Thoth
the all-knowing
81
83
as lunar divinity
IX.
"Divine
and of sacred
ritual
....
Words
88
92
98
XII.
Thoth
as Creator
107
XIII.
Thoth
in
magic
124
XIV.
Thoth
as
god of the dead
i30
XV.
Thoth
in
Egyptian Ritual
XVI.
Appendix A.
.,
The
Horus
Knneads of Heliopolis
the
The symbols Thoth
I
the legends of Osiris and
The
List of proper
B.
Epithets of
C.
Some
Additional notes
142
chief temples and shrines of
names
in
Thoth
which the name of Thoth appears
.
173 180
Thoth
divine associates of
147
Thoth
201 - 10
PREFACE. I
he purpose of
this
is
essay
indicate the chief ten
to
dencies of ancient Egyptian speculation in regard to the god Thoth. Taking as the basis of his work a fairly complete
examination of the chief references to the god in Egyptian and ritual, the author has tried to distinguish the
literature
more important phases of Thoth
s
ceived by the Egyptians, and to phases,
of his being help
to
character as they were con
show how
explain
these aspects, or
the various
activities
which are assigned to him in the Egyptian legends of the gods, and in the ritual of tombs and temples. An attempt has been made,
in
many
instances,
to
discover the simple
concrete meaning which often underlies characteristic epithets of the god, and the need of seeking groupings
which can
among
epi
any way be associated with well-defined activities or aspects of the god has been emphasised. The author has not aimed at anything like a full analysis of the
thets
in
individuality of the god. closer ture,
That would have demanded a much
and more detailed study of Egyptian religious litera a more extensive recording of results, than Egypto
and
logical scholarship has hitherto attempted in
regard to any
problem of ancient Egyptian religion. It will be noticed that texts derived from the Egyptian literature of the Graeco-Roman period have been freely used throughout this essay. Every student of Ptolemaic texts be comes rapidly convinced that those texts contain a consi derable amount of theology, which, though
it
cannot, perhaps,
VI
PREFACE.
be always paralleled from the older texts, seems to be fully in line with genuine Egyptian thought of the early - some -
times
of the very early Hence, whenever the period. Ptolemaic texts seemed to promise any assistance in explain ing
aspects
of
Thoth,
they
have been
used
as
authentic
documents of Egyptian speculation and belief. For the theological thought of the early period, the Pyramid texts have, of course, been minutely examined. Consi derations of space and expense have excluded the printing of quotations from the Pyramid texts, but frequent references to the numbered Spniche of Sethe s Pyramidcntexte will enable the reader to follow and control the writer s use of the Pyramid literature.
have been,
Passages from the Book of the Dead, in like fashion, for the most part, referred to, rather than quoted.
The references text of which, \V<">rtcrbuch
are
generally
to
Naville
s
Totenbuch
(in
the
however, certain slight emendations based on have sometimes been incorporated).
material,
The theme of this essay was suggested to the writer some time before the outbreak of the Great War by Professor Krman. The subject had already been treated by the Russian scholar Turayeff in his lion, TOTT, which was published in 1898. that was the outcome of painstaking work on Though study the
of the
Russian Egyptologist, it was, on the one hand, inaccessible to most students of Egyptology and Comparative Religion, and, on the other, it needed to part
distinguished
be largely supplemented and modified in view of the great advance in Egyptological research since 1898. Most of the results of that advance were stored up in the material which
had been gradually accumulated for the Berlin Wiirterbuch, and Professor Erman made the composition of this essay pos
by procuring permission for the writer to make free use of that material. The writer s gratitude is due to Pro fessor Erman not only for procuring that permission, but also, sible
and
still
more, for the unfailing generosity with which he
PREFACE.
VII
put at the writer s disposal his great store of knowledge and his keen critical ability whenever he was consulted on any question arising out of textual or other difficulties connected with the study of the character and worship of Thoth. To Professor H. Schafer, and to the other officials of the Egypt ian
Museum
at
Berlin,
and
to
many
of the
young scholars
who were engaged on work connected with the Worterbuch, the author is greatly indebted for much courtesy and kindness. The thanks of the writer are due in a very special way to Professor Hermann Junker of Vienna. To him he owes his Egyptian script and literature of the Ptole maic period, and to Dr. Junker s published work on the reli gion of the Ptolemaic period many points in the present essay initiation into the
are
due,
directly
or
During the passage of
indirectly.
this
essay through the press, Dr. Junker has found time, in the midst of his academical duties in Vienna, to read the proofs,
and to make many useful suggestions. For the writer
is
deeply grateful.
helped to prepare the
MS
stantly in the proof-reading,
The
title
To
Dr.
W.
much thanks
his kindly help
Till of
Vienna who
and assisted con
for the printer,
is
also due.
of the essay has been chosen partly to suggest intelligible aspect of
from the beginning an important and Thoth to the general reader, and partly that a
all
at first sight,
god who,
to
remind the student
might seem
to
be a divinity
of purely Egyptian importance, was, nevertheless, associated with such a widely flowing current of ancient thought as the
speculation of the Hermetic writings. St.
Patrick
s
College,
Maynooth. January 1922.
P. B.
CORRIGENDA. Page
3,
note
4, 1
6,
64, ..
84,
..
85-
,,
i,
read Xav. 94.
i,
,,
Rj lands.
3,
,,
Mj-stcrcs
5,
tig.
makes.
commands 6,
Sli [twice].
the
.v.f/
[instead
hsb"].
Chapter
The name
I.
of Thoth.
The name of the god with whom this essay is concerned occurs with considerable frequency in the texts of the Old In the oldest texts, however, it is written mainly with the familiar symbol of the god - - an ibis on a perch, and only very rarely do we find in the most ancient texts the fully written form of the name. The Old Kingdom gives us
Kingdom.
as a scriptio plena of
common
is
script
Thoth
also
name
s
in
the
~l|%^.(i)
This form of
funerary texts of the Middle
Kingdom, and is especially frequent in the inscriptions of the nomarchs of El-Bersheh. In addition to this script the texts of the Middle Kingdom show the following forms of the name ;
(a)
~^f
Kj^
<JI
Lacau, Sarcophages
ligieux, p. 79.
Lacau, Sarcophages Petrie, (b) 8
o
Kahun, PL
in
name
(i)
A
in
in
the
El-Bersheh.
;
Cf.
5. i,
206.
AAAAAA
TV
r,
(vol. 2, p. 89) (in the
\
^j^^^^u) A
Middle K. sarcopha
See P.
S. B. A.,
same script-form from El-Bersheh.
Lepsius, AltesteTexte, 46,
Common
re-
the determinative
Leipzig shows the same form.
1914, p. 36, for f
Lacau, Textes
212.
and often
Q Lacau, Sarcophages 28111
gus d)
201,
j>
personal
(
i,
Lacau, Sarcophages
(c) j
i,
The same form without
name
n.
of the festival
i.
Q """^
/N
.
Jrois annees de fouilles. Mission Thoth, the Hermes of Egypt.
\,
2,
p. 200,
Ibid. Tafel2, 22
^37. \\ Jl f~^
Cf.
and L. D. often. 1
i.
Maspero,
THE NAME OF THOTH.
2
New Kingdom and
In the scripts occur 9
(a) CT^J 9
;
o @
Cairo Ostrakon, Dynasty 20; Wb., no. 71.
\\
c^^Q^K^ A
(b)
//
Newberry, Ushabtis,
U
Claimed
xx
nos. i3
:
46582.
Ptolemaic period. Edfu, Koch.
v H A _ZL Papyrus belonging
AX
(d)
\\
i^$
I
the following
later periods
to
I,
419,
3, 6.
have been read by Brugsch
to the Consul,
in a
Herr Konig. Vid. AZ.
1868, p. 72.
The symbolic name
is
method
or non-phonetic
of writing
the
most common in all the periods. The Pyra an ibis on a perch, maintained itself in the
far the
mid
-
-
script texts of every
age of Egyptian
Probably the
literature.
script
most widely used in all the later periods is j^s This com as one call between a or promise, it, might symbol, ideograph, and a fully written out form of the name appears even as early as the Middle Kingdom (Cairo, 20519, Stela of the M. K.). The non-phonetic script appears in the various periods in the following forms .
:
i.
la)
Jgs r-^4-.
^
(b)
Old and Middle Kingdom. El-Bersheh. Pyr., J I
Brit.
Mus. 581. Stela M. K.
/.I
without perch as simply glyphs, p. 21).
= heb,
(Griffith
regards the
See
ibis.
Griffith,
ibis
Hiero
>7
(c)
^5^
(p ercn an( l feather) Cairo, 20478,
^
id)
J
ie)
Blackden and Eraser, Hatnub, El-Bersheh
i,
i,
M. K.
23 (Early M. K.).
15.
/$ El-Bersheh, often: Cairo, 20520 (Early 2.
New Kingdom
and
M. K.
).
later.
All the above non-phonetic forms of the O. and M. King doms recur in the later periods. The combined form of script (~ -
ibis
of the
and later
is,
texts.
was
as In
said
this
above the most familiar ;
script
form an ibis-headed man often
THE NAME OF THOTH. takes the place of the ibis on perch
Kap.
Totb.,
44, 3
stitutes the pi.
:
95,
i,
A
etc.).
ape for the
ibis
thus,
J)J]
and rare
parallel
JQ
3
(Naville,
script sub
Champollion, Pantheon,
(cf.
3o G). (i)
The Ptolemaic period commonly gives (usual)
frig*
In
late
we
period,
god
s
^
;
of Isis and
texts,
$jj*
:
Dend.
(Mar.,
those
especially
us such forms as 68 u)
Ill,
Graeco- Roman
of the
the following strange looking forms of the (Book of Breathing, 2, 18) ("Complaint
find
^
name,
J^
:
^
;
63)
Nephthys",
(Mar.,
^
;
^
Dend.
II, 14)
Schafer
(2)
;
has shown, however, that these forms are due to an inaccu rate of the hieratic group for hieroglyphic reproduction The hieratic for (3) sign closely resembles the hieratic
^
[1
Jj.
^
sign-group
The ape has
.
in later puzzle-script the
value
and so also has the symbol
:J1. This, together with a mis of the hieratic reading determinative, explains the script Jn fl.
(4)
(j,
The name has been preserved ancient
^ (i)S\
form
Sahidic
Book of Dead, Nav.
In
Text
s
Rel.,
J|.
^
\
name Thoth
the
A somewhat
El-Bersheh.
9])
In
there
4,
on the
a
is
coffin
curious
^y-^-
>8\
Jf
-
o
\v,
(Textes Rel.,
The
p. 79).
similar case of variants
Annales du Service, Vol.
variant
n
of
coffin
ft
p.
21
3
f.
Jf
appears is
(1
district
Cf. Pyr.
fl \\
VJ
as
a
~
of
from the same
II.
^ ^
to
6\
(h
..
variant for
X
44,
us in Coptic in the Bohairic the name
to
(5)
,,
Lacau
In
viz.,
and
GOOyT.
is
42;
e.
from
O variant
f for
"
(2)
Cf.
Q 1
(3) A. Z.
807.
Cf. also
1 I
iVM +~=*
MM
40 (1902/3),
,
Athribis.
p. 124.
A
PI.
XXV.
similar reading of
the Turin Stela, no. 157.
Cf.
article
Jj
for
^,
Brit.
Mus.
by Gardiner and Sethe, A. Z.
47, P- 58(4) (5)
Cf.
So
Grofie Oase 17 (Brugsch), in
the
Paris
Magical
=
$
Li
Papyrus.
,....->.
<
n ^
Cf. A. Z.
Q 21
(i883),
p.
by Erman). i*
100
f.
(art.
THE NAME OF TROTH.
4
appears as
OCDOyT.
A
(i)
form
OAyT
also
appears
in
Coptic. (2) In Aramaic
the name appears as rum (Sachau, Aramaische Pap. aus Elephantine, passim). In Neo-Babylonian we find the form Tihut (Ranke, Keilinschriftliches Material, p. 41).
In Greek several forms of the name have been handed down. Pietschmann (Hermes Trismegistos, p. 3i f.) has brought
together the chief types HsuO (Plato, Phaedrus, 274 c H;jO (Rosetta Stone, 1. 49). :
<-UO
proper name
the
(in
Eigennamen, rtcoO
Philebus i8bX
:
117.
Cf.
HsOjAwji;.
HsO
Agyptische
Parthey,
the toneless form of
is
(Syncellus, ed. Dindorf, p. 72). HaT. Also, Hwr, Spiegelberg HO>T,
has
0o>6\
(3) to
attempted
the Coptic. From OCOT, which is a contraction of the Bohairic OCDOyT (like TO)N from TCDOyN, cf. Sethe, Verbum I, 171), Spiegelberg derives, several forms
various forms from
these
explain
:
Achmimian form of OCDT
-an
(a) HsuO
[cf.
A.
Z.
24
i
1886),
p. i3o].
(b) Hr: ic
-
i
<-)ET
in
a
Faiyum form,
a
toneless form,
like
toneless form Th e n*t (from e
MMCDTGN. The form OOyT
for
OSTI/WTJ;.
to Spiegelberg, arises
compounds, according
ing
MMATGN
as in
OOOyT)
:
//
from the
naturally
becom
}V.
(e)
MSTCSTXIS;) is an older form, and not so tone HT. OtuO This Platonic form Spiegelberg confesses he can not explain. He conjectures, however, that it has arisen from an Egyptian (Coptic") dialectic form.
(f)
OtouO
(d)
H:T (as in less as
and
OU-JT
are the
same
(1) Recueil, (2)
Ad. 4}. (4) IACV
Is
OCDOyT. (4 The name would be, thus, due
as the Coptic
various Greek forms of the
i
1901, p. 199.
this Sahidic
(3)
r
Cf. Kyland,
Rec. 1901,
p.
io 9
Demotic Pap.
HI,
p.
186.
drum, Ostraca
f.
Philo of Byblos quoting Sanchuniathon speaks of Taiauro;
A iyuKToi
civ
ixaXssav BtouO, AXsi-avSpEi; 3| HtoO. Cf. Reitzenstein, Pohnandres, p. 161. Clement
of Alexandria (Strom.
1,
says (Praep. ev., cap. 9,
p. 356. p. 3i
Migne, vol.
8,
col.
769)
calls
Thoth, HwjO. Kusebius "
32) Bto-j0
o-
AIIVUTCTOI,
AX^avopsr; 6coO,
Ep^v
5e
THE NAME OF THOTH.
5
directly to dialectic forms, or to differently stressed forms in Coptic.
name appears
In Latin the
deorum
III,
6,
vol.
I,
3,
as Theuth (Cicero, De and Thoyth (Lactantius, Instit.
cap. 22, 56), I,
1
p.
nat. dh>.
ed. Fritzschej.
3,
From
the foregoing textual and traditional material it is possible to reconstruct the Egyptian pronunciation of the god s
name. The Sahidic eooyi belongs to the class of Coptic substantives ending in T, in which the chief vowel stands before the consonant that precedes the T. It would suggest, therefore, an Egyptian form like De-howti or Te-how-ti (cf. Kopt. Gramm.*, p. 60). The form GOOyT, again, short O reminds one of nisbe-forms and these nisbepresent, as Sethe has shown, the same general
Steindorff,
with
its
;
forms
ap pearance as substantives with pronominal suffixes. As O)AHT and 0)ANT come from and ffjj] o, 2pAl-2pHI from ^, in from like so, manner, the apparently nisbePA2T p<D26, form D e howti would be derived from Dhwt. If 0OOYT has arisen from a nisbe of Dhwt the name Thoth would mean "He of Dhwt", one from Dhwt", or Dweller in Dhwt". Spiegelberg has very rightly com pared the names GOOyT and ClOOyT, (i) ClOOyT is "He of Siut", and OOOyT on this analogy must be "He ofDhwt". "the
"the
The
name
divine
""^8
V
(v3^
with such other names of deities as (Harris
MM
-
var.
-3^2& U i.
e.
Atum) l
-
(~^
(Pyr. 2081
J ^lk ^-^ H =
D
\\
"o
("god
of
-
paralleled
(Harris,
1,
61 a, 8)
;
(Pyr. 1145); Ruti
=
"he
of the
lion",
i-l
H-hH
<C
;;
>
^
^
r^
5);
59,
I,
mav ^e )
u
"
(
the god of Sepa" theg0dof
= Anubis)
;
wunged Horus).
Edfu"
Both
from the form of the name, therefore, and the existence of obvious parallels, these seems to be good reason "
for regarding
\
9
from a place-name
as a nisbe, or place-adjective derived *^j) v
(i)
Recueil,
Hall of Osorkon
II,
1901,
p.
199;
ft
^
^K
o.
It
must be admitted, how-
-21
cf.
Festival Hall, PI.
A. Z, II,
1883,
p.
95.
Cf. Bubastis,
Scdfestival
THE NAME OF THOTH.
6
Sepa and Siut and Edfu
ever, that, while places like
town or
well known, a
named
find a district
i
g \f\ _1T
"^
*2
We
miliar.
named Q
district
x>
mentioned
in
etc.,
not
s
are fa-
Ptolemaic
^^>
8 might be read as v^ ^ ne town town wherein is Thoth", mentioned in the
texts, (i) Possibly this
name
fl\
^jfeQ
"the
town in question was But there is nowhere in Egyptian texts and indubitable evidence that any Egyptian town was called by that name. Of course, just as Ruti is
Pyr. texts (1271 c), called directly Dhn
any clear or district
"
"^
that the
may imply
t.
OOOYT
of the
the nisbc lion", might be derived from other than a name. Here, however, we meet something place the no that substantive t Dhn is known in again difficulty "He
While
Egyptian.
seems probable, then, that
it
OOOYT
is
a
the existing state of our know nisbe-form, impossible, ledge, to determine any thing further in regard to its deri vation. For the sake of completeness, and to illustrate by a in
is
it
how
of failures
history
difficult
it
is
to
name
explain the
add here a brief account of some of the most plau sible attempts which have been made to solve the problem of the origin and meaning of the name. Thoth,
I
a) Naville
2)
i
a substantive
name
the
Loret the
god
~H V
regards c^>
B
as an adjectival form from
(=
>S\
as meaning,
He
stork, or crane).
dieu a tete de
"le
explains
grue".
has put forward a similar view. He explains name as dieu en forme d ibis". and postu-
(3) s
"le
<r-=^3
lates the existence of a
word
/^9
^k
^^-=6T6(1)I,
Tll
(sic!)
"ibis".
Piehl
means
(1) Mar.,
Roch.
I,
c^$p Dend.
=
*\
v\
II,
27,
15;
assuming that
and that the epithet
crane or
39
II,
d
;
is
<=^>
v
8 X _21
\\
derived from
ibis.
Dum.,
Geogr. Inschr.
Ill,
22;
Edfu
333.
(2)
was
Naville,
"crane-headed"
word
a
follows
(4)
A./. 1877, 28
the ibis-headed (3)
Bulletin
Mrthologie,
p.
439
If
ft.
de f.
1
inst.
fran<;.
(4)
thought that the primitive symbol of Thoth
Naville
man, he had no
basis in the texts for the view.
d arch. or., vol.
Sphinx
II,
p. 51.
3,
p.
18.
(/.
Brugsch, Rel.
u.
THE NAME OF THOTH. (b)
Maspero
name
derives the
(i)
some
of
which
to
connect the god
explain In an article in the Recueil fies
O
word
the
ween Thoth and (c)
Goodwin
with
^8
also inclined (2)
and
^,
to
Ahmed Bey Kamal
(3)
identi
an d with the Coptic
5! y
to find a close relation
bet-
6f\
\ \J
== Thagout, Kor an Jj (
c^^
explained
(4)
the
ibis".
He seems also (ibid.) O v @
Tll.
*S
gives no text however,
name somehow with
s
dieu
"le
jjT1
He seems
bird-name occurs.
as
it
He
sort of bird.
in
this
name from
s
god
7
v
o s*
He
^
as a dual
_zr
IV,
c.
f c=
\\
:l
54;.
8 x
v>
/i
explains the dual as an intensive form, and suggests that the god s name means "Great Ibis". At an earlier period Goodwin derived the name from
(=
Tl^l
p s=>
X
"grus"}.
which he explained as
<
X
The ending
J^
j^
this
(6)
s
or
"craftsman".
excellence",
Levi
sco// v. (
on Goodwin
Pietschmann
of
"dual
y.r:
apparently
accepting
(d)
,
being a
the artist
^fe>
"artist"
^
view,
his
in
us
gives
(5
)
would make dictionary,
the
word
authority.
agrees with
Goodwin
in
regarding
as
a dual ending, and explains the god s name as "double or "ibis y.a-: ;o/;r,v". He points out that the (so-called) dual ending is omitted when the "superlative" epithet
ibis",
"twice-great"
is
used with the name. Pietschmann admits,
is however, that the superlative force of the ending sometimes forgotten by Egyptian scribes. Pietschmann, like Goodwin, then, supposes the existence of a word
lp|^\ (e)
or
meaning
cf^|%>
Lieblein (7) thinks that the
(i) Biblioth. eg., vol. 28, p.
1902, p. 21 (4) A. L. 1874,
(3)
name
of the god.
lunar character
119
f.
f.
p. 38.
(5)
A.Z. 1872,
(6)
Hermes Trismegistos,
(7)
Gammelaegyptisk
p.
22
f.
p. 3.
religion, p. 72
"ibis".
f.
1
ft^
y
(2)
ibid.
y^ is
suggests the
connected
with
THE NAME OF TROTH. this word means either the yellow topaz, The word refers mainly to the yellow, or pale-
and or jasper.
The ending is adjectival, ^ and the name A x should mean the yellow, or paleyellow, god. This would be a name for Thoth as moonyellow, colour of the stones.
o
A p
god, and would suggest the peculiar appearance of the to think that k might mean
moon. Lieblein seems also
fi
U /N
coloured bird, Me lays stress c., the ibis. in this connection on the point that Thoth as moon is usually depicted with a yellow-coloured head, (i) the yellow
Lefebure
(f)
/
.
long ago connected
(2)
and sought support
(== lead)
with
jl y for
this
cz>8
view
the ex
in
(Bk. of D. Nav.
pression
c.
i3
4 J&^|]"^J[j~ ^CD = for this TA2T 4 Unfortunately view, however, 5). ( lead) and GOOyT do not seem to be in any way really connected. all
Against
,
the above attempts at explanation stands the so far as we know, no Egyptian word
fact that there exists,
of the form lf^ \S or \N. Neither is \ Jl A JT I a proof of the existence of Maspero s
for crane or ibis it
possible
We
But the bird i.
3^>Q,
Q
C>
polis Parva).
I
e.,
i
^v^
Baklieh
s
in
have not been able
would
s
o
cq
""5*==
^^
the bird in
jj
indeed, in an Edfu text (3)
find,
.
,
c^>
find
to
^*^
^z^
|
apparently, the same as
Hermo-
the Delta (near
any text which
to discover ^^-^ ^
%r^ as
reading of
justify Maspero j) y The suggestion that the god s name is based on a word o meaning ibis is a mere assumption. There is really d no such word as with the meaning ibis. Ibis is *A/WVAJ not /.
\
j_
-Q
,
<^
<o
Hermes A somewhat
(1) Ibid., p. 74. Cf. Pietschmann,
Mythe
(2) I
etrie
the
in
=
208.
p. 116.
the
white metal,
Hebrew
Edfu Roch.
I,
i.
e.,
lead.
Trismegistos, similar
view
Petrie thinks that Dchuti
word being zehat
the root of the
connected with the (3)
p.
Ancient f -ffypt 1917,
moon"
which
Osiricn,
F*etrie
(i.
e.,
supposes
p. 7. is
apparently also
put
means
that
forward by
who
"he
<~*^a
^
8 V
\\
may
r\~*.
307.
-*s
^^
is
\ I
A Dchuti
is
probably to be read simply as bnw,
/ be
THE NAME OF THOTH. .
It
however,
is,
true
quite
occasionally called
We
.
that
in
find
^
<>
9
late
texts
Thoth
as a
name
of Thoth
is
O
Dendereh,(i) and, at times, his name is written as (JK We have here, however, no more than a mere epithet of the in
O
god.
the tongue of a balance, and
is
familiar scenes of the
many
relation with
deceased
Book
the scale or balance
Thoth appears
Dead
of the
which the heart of the
in
From
weighed against the feather of Truth.
is
in
very close
in
his
Judgment-scene, Thoth has become, familiarly, the tongue O) of the balance, just as he has become, from his A n tfv role in the same Judgment-scene, In the judgmentscenes of the funerary texts we sometimes see the ape of role in the I
.
(I
Thoth represented actually as the tongue of the Judgment.
When
as a
then,
used as a name for Thoth,
is
mere
epitheton,
and
in
is
scales it
is
of
used,
no wise connected with
is well known that the first month of the Egyptian was called in the later period Thoth. It might, then, year seem not improbable that there should be some connection ^ between this circumstance and the early name cfiven to
It
Mv\ season. (2)
gl
etymological connection between
*
names
v\ Jl
Is there, then,
and
\\
some
as month-
\\
? (~*i
The name
seems
to refer to the Feast of the
Drun
kenness of Hathor (3) which was celebrated in the first month, and thus gave its name to the entire month. There is, there fore, no need to assume an etymological connection between the
two month-names
in
The name
question.
seems
to
\\
have been given to the first month before Thoth s name was connected with that month in the time of the XVIII th Dy(1) *
O
Mar.,
C
O (2)
/<*
O
Dend.
=
I,
"the
<^.
Ramesseum
3q
d.
In
Mar.,
L. D.
Sethe, Heft 15, 119 (unpub.).
10, 60).
II,
41
a,
the king
described as
is
Thoth".
170171. Medinet Habu, Treasury Tomb of Min, Mission V, 365.
of
III.
(3) See text pub. in Mission, V, 365,
(copy by Sethe
Dcnd.
balance-tongue of
and
cf.
Theban tomb of
|
Ramses
V\/
III.
THE NAME OF THOTH.
io
The connection
nasty, (i)
seems
of Thoth
to indicate the steadily
of time
god with any word
no less impossible n a postulated
1
^KV
cr
y,
GHOy
v\ with _2T
-
was a wind-god.
called because he
or
>
name of
1
^
/^*
i*1
s
*
as Naville proposes to do, (3)
to connect,
A
"Lord
(2)
*\
8
*=^>
month
first
seems, then, to be impossible to connect the
It
the
the
growing importance of the
New Kingdom.
in the
name with
s
as
if
Thoth were
name
If the
so-
to be ex
is
plained by derivation from the designation of some familiar object, that designation must, at least, be known as an element of the Egyptian vocabulary.
would seem, then, that the only reasonable proba which emerges regarding the name of the god is that
It
bility
it presents a nisbe-form resembling the familiar w.v&otitles of the gods of Sepa, of Edfu, of Siut etc. The apparent confusion
consonants
of the
name
the
^
no
raises
c=^a and
*^,
c=^>,
Egyptian forms of
in the
The Egyptian That the Greek
of importance.
difficulty
often passes into
o
and
later into o. (4)
form of the name ends or begins sometimes with
T, and some to measure the of fixity want large in the Egyptian consonants, and partly also to the tendences of Greek - to pass into and rice rcrsa in the transliteration of foreign, especially Egyptian, names.
times with
is
(1) Sec
article
1901.
(2)
Berlin
n
fi
=*= M
S^ <&
i
i
1
/2 I,
form of the god
contracted
name.
Pap., in a proper
compared
H 4
A
by Gardiner, A. Z. 1907, p. i$hft. Cf. art. by lrman, A. Z. month-names on the reverse of Kbers Papyrus.
dealing with
J2<Sf.
p.
the
\\
"The
TI
i
wfT^
on words
play
_$ o
a
in
clue,
.wwvv
in
jH
11
1
(/
1
hearts of the gods are
made
=
t\
<-^
With
am Thoth
I
<=*
J^
sad by his
**
mouth
fa
this
in
a
be
may *
<r~=^
:
*_ D
e
2fl
in this his nameThoth".
\J.
0)
A. 7.
(4)
See Maspero
1877. p. 20. in
Rec. 1915,
160
p.
n f.
I
I
and then
(1
^ f\
.
So
DR
mo \\
oft
A
f.
Thus
occurs.
Thoth-comes").
the Turin Pap. 238
: f\ H1J slIIJ^ 1
name sometimes
s
noted bv Maspero. \\
I
|
I
o^,
GR
c-^^a >
fl
I ibid.,
V
o
^^
"*
~^
^
n
g
~*F!3
fix
T| V\ becomes ^ JS^ ^\ *& Ij^r (e=3 = r and, hence, nnr). A I
.
>
I
o
O
O
etc. is
X
\\
p.
1
68
\\
1
1
1
*
\\
1
1
\
Chapter
Thoth Of
in the
II.
legends of Osiris and Horus.
the numerous myths and legends to which ancient monuments and texts refer there is but one which Egyptian we can reconstruct with reasonable completeness. It is the all
legend or myth of Osiris. This legend, however, would have for us as incomplete and fragmentary as the multi tudes of others alluded to in passing, or vaguely outlined, in
remained
had not the divinity which of the most vigorous theme, become, supplied of ancient religious propagandas, and of historical accidents which are but obscurely known, the most powerful and vene rable of the Egyptian gods. Another circumstance -quite Egyptian
rituals
its
or
calendars, in
virtue
has contributed greatly to make the Osiris-legend of decisive importance for modern students of Egyptian religion Plutarch selected that legend to illustrate by its various pha external
:
ses his theories on the nature and growth of religious beliefs. Plutarch has thus given us a moderately systematic account of the worship of Osiris, and of the origins of that worship and in Plutarch we find, grouped together to form a ;
single
many features of the Osirian legend which would otherwise have remained for us without bond of connection, scattered here and there throughout the literature of Ancient picture,
Egypt. But, while Plutarch has thus systematised for us much would have remained without him empty of meaning and
that
reference, his very tendency to systematise, and his preoccu pations of theory often diminish the value of his work for modern students. He seems, at times, to confuse fact and
sym
bol,
more
and to
his
groupings of incident are often, no doubt, due the needs of logical construction, than to the realities
of ancient Egyptian belief. Yet,
however much Plutarch s phi losophy may colour his description of fact, we may take his account of the Osirian legend as largely reliable. The control
THOTH
12
IN
THE LEGENDS OF
which native Egyptian texts supply, account.
in
is,
the main, a
-
OSIRIS
AND HORUS.
especially very ancient ones ground of trust in Plutarch s
The legend
of Osiris, as outlined in Egyptian texts, and in Plutarch, may well be taken as the best starting-point for the study of the most ancient organised Egyptian theology. It will
to
serve here to supply important points of view in regard To discover the real place of our god in the Osirian
Thoth.
Cycle
to ascertain
is
his
importance
in
the most ancient re
ligious thought of P^gypt. It is necessary to discuss whether Thoth belongs to the legend of Osiris essentially or merely
wether his importance as a divinity preceded, extrinsically or was mainly due to, the growth of Osirian cult. It must ;
obviously be of importance to show whether there are any outstanding aspects of Thoth which owe their origin solely or chiefly to the story and the religion of Osiris. And, as the legend of Osiris is closely involved with those of Horus the son of Isis, and Horus the Sun-god, it will be necessary
two Horuses, If s place in these Thoth we succeed in defining, even vaguely, ancient legends, we shall have reached some notion of his importance among the gods of Ancient Egypt, and some idea of his character as it was primitively conceived. to investigate
Thoth
a)
s
role in relation to the
Thoth
in the
legend of Osiris.
In the Osirian legend of Plutarch there are five chief dramatis perstmae - - Osiris, the prudent king who procured
Egypt the blessings of peace, well-being, and civilisation, spouse, Horus his son and heir, Typhon (Set) his unscrupulous and energetic rival, and Hermes (Thoth) who appears chiefly as thg friend and legal advocate of Horus. Plutarch speaks of a great la\v-suit which Horus had to su stain against Typhon in which the strong support of Hermes for Horus. (i) The aim of Typhon in the law-suit was to prove the illegitimacy of Horus, and, thus, for
Isis his faithful
all right of succession to the throne the brilliant support of Thoth the legiti Through Horus was established, and his right of succession
the latter of
to deprive
of Osiris. macy of
(i)
h.
et
O. ch. 54,
34
:
19, 8.
THOTH
THE LEGENDS OF
IN
OSIRIS
AND HORUS.
i3
to Osiris confirmed. This victory of Horus over Set through the advocacy of Thoth Plutarch calls a victory of reason (Lo gos} over disorder and evil.
Plutarch can follow it
s
description of this great law-suit, though
we
main features, is confused in detail. It is obvious that Plutarch had not sufficient data to give a per fectly clear and consistent narrative of the legal conflict bet ween Horus and Set, or of the part played in it by Thoth. There are gathered together in his narrative strands from in its
several ancient legends.
With the help of the native Egyptian we can complete the Plutarchian version of however,
texts,
the Osirian legend and of Thoth s place in it. It is clear from his work that Plutarch did not really regard Osiris as an ancient king who had founded the civili sation of Egypt, and had been opposed, and, at last, destroyed by his rival and brother. Osiris is for Plutarch a symbol either of the all-fertilising Nile, or of the moist
reproductive powers
of nature(i). He is satisfied that Osiris is somehow symbolic of generative or reproductive power in nature, for he finds that Osiris and Dionysos have been identified.
He, further, raises Mathematikoi the question whether Osiris and Set (Typhon) are not to be contrasted with each other as sun and moon. (2) In this reference Plutarch finds many points in Osiris with
the
which suggest, strangely enough, moon.
his
identification
with the
Plutarch, then, is not seriously concerned with the idea of Osiris as a king. Whether, however, Plutarch was led to explain the Osirian legend symbolically rather than histori
because he had closely studied the native Egyptian teaching on the matter, or because a symbolical interpre tation fitted in best with his theories of religious develop ments, we cannot determine. He is wrong, at all events, in attempting, as he does, to reduce every feature of the legend to symbolism. In the legend of Osiris, as in most ancient myths, popular constructive fancy and priestly speculation have added many details of importance to the primitive myth. And these additions have not always been made in the spirit cally,
h.
et
O.
c.
32, 2
(2) Is. et
O.
c.
34.
(1)
ff.
Cf.
:
c.
cc.
33.
36-39
:
4142.
I
THOTH
4
of the legend
Thoth
tain
s
IN
THE LEGENDS OF
AND HORUS.
OSIRIS
s primitive symbolism. Hence, in order to ascer true role in the Osirian story, we must seek to
disentangle that story from the accretions made to it by the cannot hope, however, to set popular, and priestly mind. up more than a purely tentative reconstruction of the pri
We
myth of Osiris. But it is obviously only by discovering the primitive form of the legend that we can decide whether Thoth was, in reality, one of its dramatis personae. mitive
i.
The primitive Osiris-myth.
The Osirian
religion appears as well established in the oldest religious literature of Egypt - - the Pyramid texts. It That the is, indeed, the dominant religion of that literature.
Osirian cult had passed through a long period of development it appears in a stereotyped form in the Pyramid period must be assumed. But, even in the oldest texts, the primitive
before
form of the myth, the nucleus out of which Osirian religion had grown, is almost forgotten. Even in the oldest texts we can see that a large mass of heterogeneous detail has already been built up about and above the primitive myth. Yet some the Pyramid texts the ideas of the primitive Osirisshow through the details superadded by century-long myth
times
in
Erom these occasional glimpses of the primitive the which early literature gives us, much support can myth be derived for Plutarch s symbolic interpretation of the Osirian legend, and, particularly, for his view that Osiris represents speculation.
somehow It
is
the reproductive forces of nature. well known that the ritual of the Osirian cult re
sembles, even in the oldest texts, the ritual of the so-called and we know that in the ancient world "mystery "-religions, i
were, as a rule, attempts to dramatise occur rences in nature. It would be reasonable, therefore, to regard the "mysteries" of Osiris, or the "Passion" of Osiris as a dramatisation of some event in nature, possibly of the death
the
"mysteries"
of nature in late
autumn and
If the
cult
at
its
revival in spring.
was based on the recurrence
of the passion of Osiris (i) Herodotus II, ijof. speaks of the representation Sais as uyjt^cta. Plutarch also speaks of the dramatisation of Osiris sorrows as
tsXtzap.
primitive
winter, and
of Osiris
(Is. et
613660.
O. 27).
Cf.
Moret,
La
Passion
d
Osiris,
Revue
de
Paris,
1909,
THOTH
IN
THE LEGENDS OF
OSIRIS
AND HORUS.
15
of natural events, it will have had associated with it very probably, some of the practices of sympathetic magic. That there is a well-pronounced magical element in the oldest Osirian texts seems fairly evident. But, so far, scholars have given little attention to this feature of early Osirian theology. The data at hand to determine the meaning of the pri mitive myth of Osiris are few. This essay is concerned with them only in so far as they help to throw light on the growth of the cult of Thoth. give, therefore, no more than th* general heads of the Egyptian evidence for the Plutarchian or symbolical theory of the Osirian cult.
We
Osiris is represented in the Pyramid texts (x) as carry ing off the dead as his booty, /. e. in his capacity as earthor Geb. (2) It appears, again, from ancient texts (3) that god^ Osiris
was sometimes worshipped
as a tree. Schafer has given connecting Osiris with the /?/rr-tree in Abydos by means of the notion of tree-worship. This ^Ar-tree stands in the closest connection with Osiris. It is mentioned in the "mysteries" of the god. It is not impossible that the motif of the legend in which the coffin of Osiris is discovered in the erica tree (5) is derived from the cult of Osiris as a tree.
reasons
In
(4) for
many
places Osiris appears quite unambiguously nature, or of vegetation. He it was, as
god of burgeoning learn from Greek taught
men how
sources, (6)
who
as
we
discovered the vine, and
to cultivate corn. This
would not, of course, Osiris a primitive for he was corn-god, or vine-god not anything so definite as this to start with. (7 But the ancient Egyptian texts certainly bring him into close relation ,with developing plant-life. (8) He is lord of the vine when
make
}
it
is
luxuriantly abundant (Pyr. 1524).
(1)
Pyr.
(2) Cf.
name
145
find Osiris
128587
(3)
Pyr.
(4)
A.Z. 1904,
:
Cf.
p. 109.
p. Is.
104. et
O.
U-Pkr --
c.
20.
"the
District
of the
PAv-tree".
was
the
burial-place in Abydos.
(5) Is. et
O.
(6)
Diodorus
(7)
Cf.
c.
15. Cf. Pyr.
I
14
:
15,
8
:
1285-7. Plut. Is. et O.
i3,
i.
Journal of Hellenic Studies, Vol. 29 (1909),
Moncrieff. (8) Pyr.
sending
350.
:
Krman, Religion,
of Osiris
We
699
:
1019.
p. 86.
Art. by
Scott-
THOTH
6
1
THE LEGENDS OF
IN
OSIRIS
AND HORUS.
the dead king as herald of a year of plenty, (i) A calendarnote of the late period for the 25 Ul of the month Thoth must be points in the same direction: "On this day nothing eaten which bears any resemblance to the grape of Busiris." (2)
aspect of Osiris as symbol of nature in its may well connect the custom of planting corngrowth seed in clay images of Osiris, and also the custom of outlining the figure of Osiris with corn-seeds planted in the soil. (3) When the corn sprouted in the clay image of the god, and when the
With
this
\ve
he green of the sprouting corn outlined the figure of the god, could readily be seen to stand for nature in its reproductive of power. A similar custom existed of sketching the figure strewing the outlined figure with
Osiris on a piece of stuff,
and planting corn in the earth thus strewn. (4) These customs seem to point clearly to an association
earth,
of Osiris with the
of vegetation.
life
haps, be safely assumed that,
nature
in its
falls in
It
growth.
on
celebrated
some,
the
well with this view, that, ac
death of Osiris was
the feast of the
to Plutarch, (51
cording
may, therefore, per
It
at least, of his primitive
was regarded as the fructifying principle of
Osiris
aspects,
in
Hathor (November).
17"
The Papyrus
*A/VA
ii)
XVIII
p.
MO
v
Pyr. 1194,
c.
Osiris
<"f.
fi
D
title
(I
\
JV,
Sharpe and Bonomi
Seti
I,
S-
(2}
Wreszinski,
(3)
Brugsch,
Tagwahlerei im alien Agypten. Archiv.fur
Vol.
Rel.,
XVI,
f.
.\fvsteres ge.,
p.
Report, 1902/3,
A. 7.
41. p. 5
s
character
p.
Totb.
1898,1*.
p. 24.
dans
Fouilles
14) Daressy,
of Osiris
:
1881,
Naville,
as
80
82 10
101,
:
Murray, Cf.
12.
Osireion,
Moret,
28.
p.
Egypt. Kxplor. and Arch.
la vallee dcs Rois, p. 20.
For the whole question
once Nile-god, earth-god, and god of vegetation, see
at
23. The breasted, Development of Religion and thought in ancient Egypt, p. 18 E. also work. Cf. in this texts are Meyer. carefully quoted pertinent Pyramid
Agvpten znr /.cit der rvramidenbauer, The theory of the connection of p. 191. Fra/er (Adonis*, 2
Religion
,
p. 21
269
p. f.
A
ff.)
:
p.
19;
Baudissin,
Adonis und Ksmun,
Osiris with vegetation
F. Meyer, Gesch. d. Altertums. Bd.
strong attack on
this
view,
I
is
supported by
2 ,
and an attempt
p.
70
to
:
Erman,
make
the
from the pen of Scott-Moncrieff, may be read primitive Osiris a god of the dead, of some in the Journal of Hellenic Studies, 1909, p. 86. An important statement the for evidence the weaken to vege aspects of the Osirian problem, tending tation-theory
has
Amenemhet,
pp. 55
(3)
Is. et
O.
been ;
c.
81
^2,
made by Gardiner, 93. /.
in
Davies and Gardiner,
Tomb
of
THOTH
THE LEGENDS OF
IN
Sallicr assigns the weeping of at the time when the Nile Thus,
OSIRIS
AND HORUS.
17
to this same month, (i) was sinking, when the trees when nature was visibly tending to decay, Isis"
shed their foliage, when the south winds (Typhon) began to prevail over the at this time of general death, pleasant winds from the north, Osiris also died. His death synchronised with the death of nature.
With
the
symbolism of Osiris as representing the re productive powers of nature is connected his identification with the Nile. Thus, it is said, Pyr. 589: "Horus comes: he perceives his father in thee, fresh (2) as thou art, in thy name In Edfu there is an unmistakable (living) water."
fresh
passage. Osiris is represented as spewing forth the Nile, and the accompanying text says: hide my body to make thy "I
fields
prosper."
(3)
With
this
we may connect
designation of the Nile as the
Shabaka text
"outflow
Osiris appears as
the inundation belong,
"He
and who
is
to
of
the
Osiris".
whom
the
waters of
drowned himself
and one must agree with Erman when he says of
frequent In the
(4)
therein";
this
passage "His e. Osiris ) role as (i. god of the cultivated fields and of vegetation, could scarcely be expressed more clearly." (5) The dramatic element, which is known to have been an :
ciently present in the cult of Osiris, points, as was suggested to the probability that that cult developed from a
above,
nature-myth. Further, it has been shown that Egyptian litera clear, if not frequent, indications that Osiris was
ture gives
regarded anciently both as a Nile-god, and as an earth-god. not a very great assumption, then, to suppose that in the
It is
primitive
(1)
Indeed
it
myth of
From
the
iStli
would seem
month of Hathor.
Osiris, this
to
the
as if all
god represented, or was
25^ Hathor were made
identified
the Osirian barley-beds.
the chief Osirian festivals were celebrated
in
the
Davies and Gardiner, Tomb of Amcnemhct. p. 115. Whether the feast of "Earth-hacking", which was held on the 22 n ^ Hathor, points to agri Cf.
cultural aspects of Osiris,
is uncertain. Cf. ./. of Kg. Arch., 1915, p. 121 ff. (Review of Adonis, Attis, Osiris by Gardiner). Is there any connection between the Osirian barley-beds and the c :or: r;p: of Isaiah 17, io 3
Frazer
s
<i
:
(2) Cf.
with this the Pyr. texts 21
(3)
Edfu, R.
(4)
L. D. IV.
(5)
Erman, FAn Denkmal
II,
1
I
and 848.
48.
l3b
(Ptolemaic).
Thoth, the Hermes of Egypt.
nieniphitischer
Tlieologie, p. 934. 2
r8
THOTH
IN
THE LEGRNDS OF
OSIRIS
AND HORUS.
and generative element
with, the fructifying
in nature, (i) -
whether we take him as vine-god, tree-god, or god of corn, or god of the earth or of the Nile. This idea of Osiris may underlie the legend of the dismembering and resto possibly ration of his body.
other lands, so also in Egypt, the waning and rebirth of nature furnished motifs for religious dramas. With the "Passion" of Osiris one is forced to com
As
in
of Dionysos and Attis. pare the saga of Tammuz, and the cult -Asiatic, Greek nature-dramas Semitic, ancient The
and roles of their dramatis agree substantially in the number the dying nature-god, his in all pcrsonac. There are present foe and rival spouse who bewails him, and his malicious who brings about his destruction. How many actors do we
drama of
find in the
Osiris?
drama obviously as the female counter appears are children of Heaven and Earth. Both Osiris. of (2) part If Osiris is the fructifying principle of nature, Isis must be the fructified nature that brings forth. She is, according to Plutarch ($} the female principle of nature. Isis is TSVES-.:, just in the
Isis
and from the two proceed the vsvvYjT .y.xi ap/ai. To is the put it another way: Horus, according to Plutarch, (4) child of the Nile, and of the inundated soil, and hence his
like Osiris,
birthplace as Selene,
the marshland, Buto.
is
as
Isis,
further, in her aspect
When
mother of the Kosmos.
(5) regarded of death in the shorten everything seems to sink into the sleep her dying spouse, -- nature ing days of autumn, Isis bewails unfructified bewails the passing of the life which would have is
kept her living and productive.
Thus
and Isis, as the fructifying and the fructified and nature, belong, of necessity, to the primitive
Osiris
elements of
life
nature-myth.
Is the
figure in the
drama
god Typhon, or
Set, an equally necessary
?
was represented ithysays (Is.ctO., 0.51, 4) that Osiris ibiJ. luxuriant nature", Cf. chapters and his of generative phallically, Hero Cf. Demeter with identical at times, (2) For the Greeks Isis was, Diod. Sic. I. 25, 96. For Isis as goddess of fertility and corndotus II, 59 growing, cf. Augustine, DC civ, Dei, VIII, 27. (1)
Plutarch
3335
"because
:
;
(3)
/.. et
O.
c.
(4)
Is. ct
O.
c.
et
O.
c.
5)
/.v.
53,
i.
38, 3.
43. Cf. Reitzenstein.
Xwti
religiose
Fragcn.
p.
io<>.
THOTH
IN
THE LEGENDS OF
OSIRIS
AND HORUS.
19
The god of nature dies his death, however, comes not from himself, but from an enemy. Set is this enemy. He is the brother of Osiris because the rivalry of brothers is the most obvious, and the most widely known. From the cosmic :
standpoint he is the power of nature to an end. He
life
which brings the moisture and the evil principle which brings
is
distruction to the source of fertility, to the
He
"good
god",
the
n0t the ocean which swallows up the Nile, (i) but rather a symbol of what dries and He up destroys (2). symbolises all things which hinder or destroy the generative powers of nature. (3) With the destructive burning glow of the south wind (4) he fights against his brother. When the
SsOj^
is
Nile failed to reach the wonted level of inundation, this was ascribed to the hindering power of the hostile Typhon. Every influence, indeed, which made difficult, or impossible, the till ing of the fields, or the growth of the crops, was incorporated in Set.
All this
not stated, of course, about Set in the ancient and much of the above is based on Plutarch s philosophising. In some such way, however, we must recon
Egyptian
is
texts,
struct the part of Set in the original see presently, however, the
myth of
Osiris.
As we
shall
story of Osiris is so in extricably interwoven with that of Horus, that the features of the Osirian Set are quite obscured by details derived from the legend of Horus. It remains now to inquire what part - - if any, can have been played by Thoth in this primitive nature-myth of Osiris, this dramatic rehearsal of the phenomena of nature s growth and decay. Were Thoth primitively an astral deity, one might
infer his right to some place in the drama in question, for the heavenly bodies -particularly the sun and moon, might be looked on as influencing greatly the growth of nature, and the phases of agricultural life, both as life-giving, and as time-determining factors. Yet, so far as we can see, the old Osirian legend had just as little to do with the
heavenly
(1)
Is. et
O.
c.
32,
2.
(2)
Is. et
O.
c.
33,
i.
(3)
Is. et
O.
c.
49, 4.
(3)
Is. et
O.
c.
3g,
2.
THOTH
20
IN
THE LEGFNDS OF
OSIRIS
AND HORUS.
bodies as had the parallel nature-myths in the ancient world. No doubt, as thought developed, there were interwoven with the Osiris-leg-end many other myths which were concerned with
But these myths had
the sun and moon.
An
little
or nothing to
Thoth does not, therefore, primitive Osiris-legend, and the other aspects of Thoth, which we shall have to discuss, seem to fit him just as little as his astral qualities, to play a part in the drama of a vegetation-deity. Yet it cannot be denied that Thoth appears in a striking do with the primitive cult of fit
into
Osiris.
astral
the
way in the saga of Osiris. This is evident, not merely from Plutarch, but from ancient native Egyptian texts. There is. however, the possibility that this activity of Thoth in the that, while Osirian legend is due to secondary factors, having no part in the primitive nature-myth, Thoth becomes nevitably connected with a more developed form of that myth. 2.
It
The Saga
was more or
less
of Osiris as King. inevitable
that
a nature-myth like
dying Osiris should gradually be built and the story of Plutarch semi-historical drama
up into a shows us the semi-historical form into which the Osirian legend deve have loped. The transformation of the primitive myth must oldest religious texts, it begun very early, since, even in the that of the
;
lias
gone so
far as to
obscure almost completely the original
Pyramid texts Osiris appears usually, not as a god of nature, but as a half-human, halfdivine king of ancient Egypt, who succumbs to the malice and intrigues of his brother, is bewailed by his faithful spouse, and, finally, avenged by his posthumous son and successor, Horus. The chief shrines of ancient Osiris-cult seem to have stood in northern Egypt, and we may, therefore, possibly con
story.
In the
dying and
revivified
jecture a northern origin of the developed form of the legend. To the ancient nature-myth Horus, the son of Isis hardly in a drama of rivals contending for the throne belongs. P>ut
of Egypt such a son of Osiris and Isis was quite in place. This drama in its historico-political form was dominant in ancient Egypt, as the oldest texts show, and from this circum stance we can easily explain the importance and popularity in ancient Egypt of the "Son who avenges his father".
THOTH
THE LEGENDS OF
IN
OSIRIS
AND HORUS.
21
seems to belong- essentially to the semiform of the political Osiris-story. Thoth appears as an im in the same story. The question thus arises portant personage whether Thoth belongs to the royal drama as a necessary dramatis persona whether his personality connects him es Harsiesis, then,
-
sentially
with
character
may
-
the
legend, whether, therefore, his general not be largely derivable from the necessities of the semi-historical development of the Osirian nature-myth. On the other hand, it is possible - - and many things point that way that Thoth has come even into- the developed legend in a secondary fashion, bringing with him his pecu liarities, and not deriving them, to any noticeable degree,
from
his role in the legend.
Plutarch introduces Thoth into the story of Osiris merely as the legal supporter of the son of Isis against Set. (i In the Pyramid texts many functions in regard to Osiris are assigned to him. One of these frequently referred to is the putting to gether of the scattered members of the dead Osiris. (2) The )
same
activity
is,
however,
also,
and perhaps more naturally,
ascribed to Nephthys in her quality as Scshat "the Writer", the patroness of architects. (3) Thoth will come before us later as god of script and magic, and as guardian of the dead.
Hence we
are probably justified in assuming that this function exercised by him of assembling and uniting the disjecta membra of the dead, belongs to him out of all connection with the Osirian story, and that it belongs to him, just as it does to Seshat, because of some quality of his own peculiar individuality. In Pyr. 63g Thoth receives from Geb permission to put which seems merely to together the members of the god mean that Thoth receives from the grave or tomb ( the domain of the earth-god, Geb\ the body of the king, so that he -
-
may somehow make it capable of resisting decay. There does not seem to be any certain reference to agricultural processes in the broken or divided body of the dead (i. e. the king, Osiris). (1) Whether the lawsuit in question belongs to the story of Osiris, and not really borrowed from the legends of Horus, is not quite clear.
(2) Pyr.
639
747
(3) Pyr.
616.
To
O
:
83o.
this trace
is
an interesting parallel Berlin 1175 (M. K.) thee he hath caused Nephthys to cm-
Osiris-Thoth, Horus hath avenged brace thce she embraceth thec in her <
:
is
:
name
Seshat,
Ladv of
the
builders".
THOTH
22
When
IN THIi
LEGENDS OF
AND HORUS.
OSIRIS
v\ S^ are opened by a word Anubis of power spoken by acting as Thoth (i) we can ex s known character outside the plain this also from Thoth Osirian drama, for Thoth, as we shall see, is Lord of magic the gates of
Indeed his activity as architect of Osiris body may, perhaps, be specially connected with his power of magic words, of wonderworking formulae. 12) speech.
While to Osiris
the
in
mainly
the dead king (== of the M. and N. the
great
Thoth
s
(^^I
Pyramid texts Thoth appears in relation the ceremony of reuniting the limbs of Osiris), we find him in the religious texts
in
Kingdom dead.
of the
trial
familiar
epithet
"he
his v5ft) against
as advocate
chiefly
foes".
of Osiris in
From this function has arisen who made Osiris triumphant (3) The Pyramids, too, seem to
refer to this activity of Thoth. According to Pyr. 1521 1528 a decree or decision making Osiris a god of heaven (as distin
great guished from a mere god of earth) was uttered as and mighty word that proceeded from the mouth of Thoth". This "great word" is not, perhaps, the same as the speech of Thoth which made Osiris "triumphant", but it is clearly akin to it. The Pyramids do actually speak of a verdict which de "a
clared Set to be ^
r
o
Was
("guilty?";
(or
"triumphant"
trial
which
in
trial
790
17
;
1
V\
the sarcophagus of
*
o
y
which Thoth prevails as Logos
in
What
3.
is
be
not to be confused with the
is
"justified")
spoken of by Plutarch, Pyr.
(4). ^>
spoken, by Thoth? Osiris is declared to
this verdict also procured, or
The Pyramid
and Osiris _J^
i
<^N
\x\
the
(Text. Kcl. p. 119)? ikr
I^cau
f
tXl is
s
usually a
from
text
name
for
J3*Sfc
the earth-god. (2)
Tf. Keitzenstein.
for a parallel
from the
uniting the separated
Die Hellenist ischen ^fysterienreligionen,
is
(3) Bk. of D. of M. K.
Totb.
Nav.
S3,
i (
and protected the (4) Pvr.
43
44,
c.
like
clearly
almost entirely magical. Vid. Morct,
Cf.
In the later Egyptian
cult of Attis.
members
70
:
many
C.nltc diviii,
7 otb.
Xaville,
"Thoth
.
.
.
p.
\\ho
70
p.
ritual the
52 and 205
ff.
ceremony of
other parts of the ritual ff.
c. I,
12
13
:
c.
made triumphant
18,
I
3
etc.
the voiceless
weak".
1556
a.
Possibly the verdict of
^? ^
D
\
^ ^A
Q _jj
given to Osiris was
>*\i
primarily his legitimation as king of Egypt. Cf. Davies and Gardiner. Aincnctnlict,
p. 47.
THOTH
IN
THE LEGENDS OF OSIRIS AND HORUS.
Reason against
or
The
Set.
referred
trial
23
by Plutarch
to
seems to have been held before the gods of Heliopolis. The trial described in the Egyptian funerary texts, in which Osiris was pronounced justified", seems to have been pictured by the Egyptians as a sort of exemplar death-trial, or judgment. The Bk. of the Dead puts this trial in the "Princes House" at Heliopolis; (i) but the localisation is probably to be ex
by the growing preponderance of Heliopolitan theo logy. It is only very vaguely that the Pyramid texts speak of a trial of Osiris and Set, (2) and they give no idea of the place where it was held. Indeed the idea of a legal conflict between Osiris and Set decided before a divine tribunal is, plained
to say the least, unobtrusive. (3) It conflict is a purely secondary detail
is
not impossible that this
borrowed from the Horus-
Set story.
That Osiris should be brought before the gods judged is explicable enough when one remembers that with all
his
title "Prince of the Dead" has to serve, in as exemplar of those who should follow him to This trial or judgment of Osiris is, therefore, not
Abydos
things,
the
be
to
Osiris
"west".
essentially primitive. It does not become prominent until Osiris appears clearly as god of the dead. (4 In such typical )
(i)
Nav.,
(3)
A
having struck in the
passage (4)
tured
as
Totb.
c.
1,710.
down is
Osiris,
may
L
(2)
passage like Tyr. 957,
where Set
yr.
956
possibly be such
g(xj
accused
is
a
:
3i6
3i8.
before
tribunal
u
of
But the situation
reference.
obscure.
The question might be raised in general whether Osiris is ever model of the dead until he becomes lord of the dead through
assumption of the position of n n
o
ft
^s\
at
pic
his
Abydos. This would be towards
For important suggestions on Osiris as kin if rid. Davies and Gardiner, Anmnonlict p. 55. It is there put forward as a possibility (note i ) that Osiris was, in the first instance, a type of the dead king, and that it was the close
of the O. Iv.
only after the
time
of the O.
K.
that
he became a god of the dead.
The con
would be the dead king and god of the dead necting link between the two ideas ever-growing custom of using the royal funerary ritual for nobles and burghers, as well as for kings. Thus, while in the O. K. the king alone was identified with Osiris,
it
became customary
This view
at
a
later
time
to
identify
all
the
dead with
does not seem, however, to take sufficient account of the influence on the cult of Osiris of the identification of Osiris with Osiris.
the
Abydenc god
planation It is
true
is
is
very important.
of the dead, the
It
"Prince
of the
Westerners".
Further,
no ex
offered of the identification of the dead king with Osiris in the O.
that
it
is
the
dead king, and not the living king,
who
is
K.
identified
THOTH
24
THE LEGENDS OF
IN
OSIRIS
AND HOKUS.
or exemplar, trial as that to which Osiris, as
first of the dead, subjected, Set would, properly speaking, scarcely have found a place. On the other hand, a trial or legal process of such earnestness as the judgment of the dead, could not be
was
imagined otherwise than after the fashion of the great stateThus the trial came to be located in and to be conducted before the Heliopolitan gods Heliopolis, tribunal of Heliopolis.
we
of
whom,
to
provide the necessary role of plaintiff
as
shall see, Osiris himself actually the old mythical rival of Osiris, the wicked Set,
with Osiris.
But docs not
ward
text,
the
in
--
that
"Passion"
drama
transformed into a semi-historical his
by
brother
rival
chief incident
of
ancient
plaric
in
all
of
kings
for
Onurislegendc
all
a
later
("Wien,
time,
Junker
than
the
is
slain
would, of course, be the Osiris came to be regarded as a king suffered would naturally become exemand then, in the fashion suggested bv king
his
in
inclined
is
1917)
If
and
did
Egyptians.
of Egypt rather
a king
ritual.
he
which the king of Egypt
in
of
slaying
funerary
what
Egypt,
for
Gardiner,
as
a
The
?
a great lawsuit.
circumstance suggest a view like that put for of a nature-god has been gradually
this
the
in
was one. Then was introduced
to
remarkable
recent
think
some
that
work
features
Die
of Osiris
a
as
god of nature may be due to such con preponderance of the Osirian nome, Busiris, in the ancient period. The ancient local god of that nome ndti wears the peculiar orna ment of the two ostrich feathers on his head. (Pyr. 6143 220 c i833d). These ostrich feathers appear then later in combination with the diadem of upper Egypt to form the // crown. The t\vo ostrich feathers appear also in the nome-signs of This and Elkab, and are found also in connection with the cult-symbol of Chad, and with the insignia of Sobek and Tatencn in Memphis. All this seems, accord siderations
the
as
political
:
:
.
ing to Junker
(o;\ cit. p. 65),
whose home
was Busiris.
to
the probability
suggest
succeeded
in
that
an
establishing
some ancient
extensive
chief,
kingdom
in
upper Egypt in the prc-dynastic period. The ancient god of the Busiris nome, ndti, had his worship recognised throughout the territory which became subject to the victorious chief of the ndti nome. Junker notes the interesting fact that the "
sacred lake
in
was
(I (1 (
called
a """^ "
/)
1
1
/VSAAAA
r
further indication of the ro-
\
importance of the Busiris nome in the prc-dynastic period. There can be that political influences of the most varied little doubt types worked together to bring about the great extension of Osirian cult in ancient Egypt. It was possibly
lineal
a
result of political
and
that
Osiris
of the dead.
The
movements that the cult of Osiris was established in Abydos. came to be identified with Hnti iinntin: the Abydenc god
thus
breaking up of the body of Osiris Junker is disposed to regard, of dismembering the dead body of a de
rather as an echo of the ancient custom feated
foe,
and distributing the sundered limbs among the victors 863 ft (cf. Pyr. 50), than as a feature derived from a nature-myth (Onurislcgcudc, s "theory of the political expansion of the Busirian nome and, with 1
,
and Pyr. 1543 Junker p. 55). it,
of Osirian cult supposes without
Osiris with the local
god
ndti.
But
much show
of explanation the identification of
this identification
is
itself a
problem.
THOTH
THE LEGENDS OF
IN
OSIRIS
AND HOKUS.
25
An eloquent advocate was just as necessary in the case as a vigorous plaintiff. Thus Thoth came to play his part in the lawsuit. But it is to be noted that, as before in regard to the reuniting of the limbs of the dead, so here also, Thoth s character fitted him for his special functions. Thoth was, as shall see, quite apart from the trial of Osiris, connected with the dead, especially in relation to the Judgment. His
we
peculiar eloquence, and the magical power of his words fitted to be the advocate and general helper of the dead. Hence,
him
great exemplar trial Thoth must be thought of as the of the First of the dead". Because, again, the Osirian trial was constructed popularly after the fashion of a case in the High Court of Heliopolis, Thoth s activity in in the
advocate
was inevitably conceived after the manner of a High Court Assessor, Advocate, or Scribe. the trial
The growth
of popular imagination in reference to the of Osiris will have been connected by action and re action with the innumerable representations of the judgmentTrial
scene depicted on the tombs and coffins of the Middle and the New Kingdom, Out of a saga grew the pictorial setting, and this, in turn, helped to develop the saga. The popular notion of Thoth s intervention in the trial of Osiris must have gathered not a few of its details from Egyptian funerary art.
view of the foregoing, then, it may be said that part in the semi-historical form of the Osirian drama chiefly due to essential and independent features of Thoth s In
Thoth is
s
own
character. That implies that Thoth is not in any way a creation of the Osirian myth, and that we must not take the Osirian drama as a starting point in the analysis of Thoth s personality.
He
seems, indeed, in
many ways
to be as ancient
and as independent a god as Osiris himself. We find in Egyptian sources many references to other activities of Thoth in regard to Osiris which also seem to follow from the anciently conceived independent character of the god. Thus we learn that Thoth acted as vizier for Osiris (i probably when the latter was carrying on his campaign ot civilising the world. Thoth appears also as Secretary or )
(i) Mar.. refers to a time
Dcnd.
II,
33
when Thoth
c.
Cf.
Diod. Sic.
I,
17.
3:
acted as vizier for Horns.
Lepsius,
Tntcnbuch.
145.
THOTH
26
IN
THE LEGENDS OF This idea
Scribe of Osiris, (i)
is
OSIRIS
AND HORUS.
a detail borrowed from the
legends of the sun-god. Thoth is the scribe of Re. and when Osiris, the great type of the Dead, comes to be identified with
Re, Thoth becomes the secretary of Osiris (= the dead). In the passage of the Book of the Dead just referred to, (2) the dead is represented as seated at the side of Osiris, in the capacity of Thoth the Scribe. There is obviously a reference here to the voyages of the sun-god in his barque. But it looks strange, at first sight, that the dead should be likened to Thoth rather than to Osiris. There is here, however, merely a confusion of religious thought, due partly to an old theory which identified the dead with the moon-god, (3) and partly to the idea that the dead becomes one of the attendants of Re
Kven the Pyramid texts give to the barque of millions dead king the position of Scribe in the solar barque (4) and, at times, the official scribe of the sun-god is represented as ousted from his place to make way for the royal dead. (5 Thoth appears, then, very prominently in the legends of Osiris. Tn many legends which centred round sis he was also prominent. (6) Most of these legends deal either with the in his
.
;
1
I
of
perils
Isis
her
during
pregnancy,
or
with
the
terrible
struggles between Horus, her son, and Set. One of these legends is that referred to by Plutarch
(Is.
67), according to which Hermes (Thoth) crowned Isis with a crown of horns after she had been deposed by Horus. The Papyrus Sallier (IV, 3, 5 6) evidently refers to
ct
O. 19,
same legend, when it tells how Horus cut oif the head of Isis. and how Thoth then probably by his magic for set upon her shoulders the head of a cow so that mulae she became the "First of the Kine" i.e. the goddess ofAtlih. the
This
clearly a local legend of Atfih explaining divinity worshipped there was really identical with is
I)
Osiris.
I,
TotcnbiiJi
Nav..
16, 2.
hilo of
I
spoke of Hermes i
2)
(5) (6)
of
Isis
l
y.
c.
yr. 1233.
I
f >54-
11
60,
12.
6,
11
14)
Diod
Sic.
calls
to Eusebius. l*raep.
yca^u-atcC); of
Thoth) as
J otcnbuch.
Nav..
3) Cf.
i
c.
Byblos (according
how
the
Isis.
him Uooyoau^an-j; cvang.
I,
924. 10
14
of i; )
Kronos.
12.
Pyr. 490.
4<ji.
9.Sv
Note that Diod.
Sic.
I.
17,
during the absence of Osiris.
3
makes Hermes
the friend and chief adviser
THOTH
THK LEGENDS OK
IN
OSIRIS
AND HORUS.
27
There are a few scarcely intelligible Egyptian texts which to refer to an improper connection of Horus and Set the fruit of which would have been, if one can trust some obscure texts of the later period, the god Thoth himself. The texts in question, however, are too few, and too difficult in their isolation, to afford a basis for any view of Thoth s re lationship with the gods of the Osirian cycle, (i) There can be little doubt that the prominence of Thoth in the more developed form of the Osirian drama is largely due to the increasing popularity of Thoth himself. The more familiar he became to the religious mind of Egypt, the more striking was the role assigned to him in the most popular
seem
cult of the If
Saga had
- -
country
true, as
is
it
its
the cult of Osiris.
Maspcro suggested, the Delta,
in
beginnings
(21
that the Osirian
we may suppose
it
to
be possible that the ibis-god Thoth was brought into the Saga at first partly by geographical considerations. The Ibis-nome of Lower Egypt is so near many of the chief scenes of the Osirian tragedy, that the god of that nome would pass easily into the cast of the tragedy. The presence of Thoth in the cycle of Osirian legend is, therefore, due mainly to external reasons. When, therefore, we find the two gods Osiris and /ITioth standing together, apparently in close relationship, in such ancient texts as the funerary inscriptions of the M. K., we must not suppose that
two are
the
(1)
There seems
44 where Thoth /
.
the
1916,
o
</
I
s
who may
Kahnn and Gurob,
pi. 3.
expressed their contempt ^y
1144) I
f\
t
the
AA/VW\
be Set. See a
thinks that the
bear on this matter (Turin. 74
p.
an Kdfu lext Koch.
have sprung
said to
is
in
text
the skull
II.
of
pertinent
Akademie texts which
d. k. Pr.
less unintelligible
Pap. Turin 25. 5; Griffith, Hieratic Papyri from p. 4) refer to some kind of action b\ which conquerors for those whom they had defeated. Hrman refers (ibid.. ;
Totb. 1^4,9 dealing
in 1
i
more or
from
treatment of the
full
Thoth
or that
Beitrdge zur dgyptischen Religion. Sitzungsber.
11421144. Erman
p.
^}
QJKS
(1
\\\
\^H^ic==^/
Erman
^
name
his
in
be a reference to this legend
to
I
"Enemy
texts in
essentially related to each other,
3
(\
/VW\AA
1
(
with
Thoth which savs
that
he
is:
PS "
\SNfc U
JST 1 two (female)
<=^>
CH
<=>
A
stones",
^b\
(1
_g^ 1
o
\\
o
as possibly connected with
Etudes dc Myth. II, E. Meyer on the growth of the (2)
<n>
"Son
p.
10,
cults
89 in
etc.
Cf.
Abvdos.
of the
.stone,
sprung from the
some unknown myth. A.
/..
1904.
pp. 77
107. Art. ov
28
THOTH
owes
his ancient character
IN
THE LEGENDS OF
(
S1R1S
AND HORUS.
and importance solely or mainly
to the Osirian cult.
As
our study of Thoth s character proceeds it will be come more and more evident how inevitably his own personal fitted him to take a part in the semi-historical drama which was grafted on to the mysteries" of the primitive nature-myth, (i) As the god of law and right Thoth would
gifts
become the
naturally
and
advocate
his
in
ally of Osiris in his contest with Set, his trial as "First of the Dead before
the gods of Heliopolis. Thoth s other functions in regard to the preparation of the god s king s body for burial Osiris, >
(
(with Anubisi, the bringing together of the god s limbs, the equipping of Osiris against the perils of the world beyond the grave, the offering of the due funeral sacrifices, and the carry - all these acti ing out of the ritual prescribed for burial vities were equally required for every case of burial of king
Indeed the details of the developed Osirian legend
or noble.
more than an echo of the main features of the life and death of the Pharaohs of the Old and M. Kingdoms. Every rite performed for the Pharaoh in historical times must have been performed also for the model Pharaoh, Osiris, in the far off past. The functions of Thoth in the legend are such as he must naturally, have performed outside it. Thoth
are
little
was.
in
all
probability, a
god of the dead and of sacred ritual drama of Osiris. But, though and functions are not due to
prior to his connection with the is true that Thoth s character it his
connection
Kgypt, with
its
with the Osirian legend, the central cult of elaborate ritual, with its literature, and pictorial
representations, could not fail to give a more concrete definitcness to the deities associated with it. Some measure of
and much help towards popularity must, therefore, have been derived by Thoth from the Osirian cult, though in himself he is already a definite individuality
moulding and
It
(f)
into an
Kgvpt.
is
influence,
obvious, of course, that the theory of the growth of a nature-myth drama in which a god of vegetation becomes a king of
historico- political is
largely an
Vet
assumption.
it
is
as likelv to be correct as the
regards Osiris as primitively the dead Pharaoh. tified
Osiris
\\ith
the
becomes
dead king
in
identified
with
bration of funcrarv
rites.
the
developed
In
view which
our view Osiris becomes iden
form of the nature-myth.
every Egyptian whose wealth permitted
Later the
still
cele
TIIOTH
IN
THE LEGENDS OF
AND HORUS.
OSIRIS
29
before the Osirian nature-myth becomes a semi-human, semidivine tragedy. shall see, in the course of this how
We
Thoth acquired association with
epithets through his scenes in the later forms of the Osirian le
shall see from these epithets something of the which Egyptian theology tended to develop.
in
b)
We
study
number of standing
we
gend, and
manner
a
Thoth
in the
must make careful
legends of Horns.
between
distinction
Egyptian
sagas dealing with the sun-god Horus and his enemy Set, and the legends of Osiris. Even Plutarch seems to know some thing of this necessary distinction when he speaks ii) of the birth of the "ancient" Horus (Harooris), thus implying that this Horus is other than the son of Osiris and Isis. Just as the primitive
myth of Osiris the nature-god was enlarged as time went on, and greatly altered in motif by accretions due to popular and priestly theologising, so, in the legend of Horus and Set, an earlier and later stage can be distinguished.
The distinction
subject cannot be fully investigated here, but tinof the earlier form of the legend from its later
developments must be briefly explained so far as it affects the position, in ancient theology, of Thoth. In this legend, as in that of Osiris, the starting-point is to be sought in certain cosmic 21 In the primitive happenings, myth of Horus, the sun and moon on the one hand, and darkening influences on the other seem to be the chief factors. i
In brief, it may be said that the primitive myth deals with the conflict of the powers of light with the powers of darkness.
In due course this
myth was enlarged
struggles between antagonists primitive myth can be traced (1)
/.v.
ct
().
into a legend of half-human, half-divine. The somewhat more easily here than
12, 6.
assumed here that one of the oldest forms of the ancient Horns (Haroeris) is Horus the god of heaven, or god of light, the god whose t\vo eyes are the sun and moon, JJnti irti, "He on whose forehead are the two eyes". The (2)
It
is
possible existence as falcon
led
of another equally ancient form of Egypt to victory,
the early tribes
carnate in the Pharaohs, as
god of
light,
of Horus as warrior-god,
and was
need not be here discussed.
and as warrior-god, or god of
The
battles,
who
regarded as in two aspects of Horus.
are
later
close
enough
to
be
regarded merely as different aspects of the same divinity arising naturally from the transformation of a cosmic into a political or semi-political legend.
THOTH
3o
IN
THE LEGENDS OF
OSIRIS
AND BORIS.
Here the contending parties are out amount of distinctness, \vhereas the is his vagueness and elusiveness.
in the Osirian legend.
lined with a considerable
chief feature of Osiris
In the older form of the legend there is question mainly of the apparent defeat of the powers of light in time of eclipse of sun or moon, during the waning of the moon, at the setting
of the sun, during the advance of darkling storm-clouds. The of primitive times had puzzled over these cosmic events,
men
and had sought to find the light which shone
their causes. in
the flashing of two eyes heaven they called Hor
great face
(),
day passed possibly,
when
as
the
of
-
thinking of heaven, perhaps, as a
-
with sun and
into
night,
For the ancient Egyptians
moon was thought of eyes of heaven. The god
sun and
when
moon
as
its
two eyes.(i)
the sudden
When
storm burst, and,
the clouds were marshalled
in
the skies, the
Egyptians thought of all this as the work of a power which was hostile to light. This power was regarded as evil and at some early period was identified with a local storm-god called Set.
It
is
not possible to reconstruct
all
the features of the
ancient legend. When we first meet it, it is no longer merely cosmic. It has been added to, and modified by priestly spe culation and popular fancy, so that the primitive myth of a conflict between light and darkness has become the story of
an unceasing struggle between two adversaries half-human, half-divine. Myths tend, of course, to develop in this manner. The popular mind seeks naturally to transform the divinities of its legends into beings partly, at least, of flesh and blood,
and
cosmic events
to express
Hence
in
in
the language of
human
history.
the developed anthropomorphic form of the Horus-
legend we find historico-political motifs which have nothing to do with the primitive saga. Interwoven with the saga
many features that recall incidents of the struggles bet ween Upper and Lower Egypt in the pre-dynastic period.
arc
Details of it
all
cult, at times, is
to
determine what
merely anthropomorphic
(
r
kinds have been added to the legend to give human aspect, and thus it is somewhat diffi
a reasonable
i)
Mhnti
Compare irti.
the
name
in
is
purely cosmic, and what
the story.
of the Letopolitan god
TIIOTH
IN
THE LEGENDS OF
OSIRIS
AND HORLS.
3i
It is a remarkable fact that the enemy of Horus the god of light, bears the same name as the rival of Osiris. Set is the foe of Horus, as well as of Osiris. ]t is difficult to decide
A
whether Set displays similar qualities
in both legends. fully satisfactory explanation of the origin of Set s cult, and of his connection with Osiris and Horus in the primitive period has not yet been discovered. It is possible that the similarity in
name, and possibly, identity in personality of the Osirian Set enemy of the sun-god Horus, is largely responsible for the confusion of the Osirian legend with that of Horus. (11 with the
The Osirian drama has supplied many features to the legend of Horus so many that it is often uncertain whether a par ticular text
deals with a conflict between Osiris and Set, or with a struggle between Horus and Set. And it -is equally clear, on the other hand, that features of the Horus-legend
have passed over into that of
Osiris.
must be
It
left to
other
inquirers to disentangle fully the two sets of myths. The task of determining Thoth s role in either is complicated by the general confusion as to the borrowings of both.
The great importance of sun-worship in ancient Egypt may be inferred from the comparatively large number of centres of sun-cult which existed there. There was, for instance, the ancient shrine
of the
winged sun-disc
in
Edfu,
where the
then there was glories of the rising sun were worshipped the primitive shrine of the sun-god at Heliopolis, and there ;
were other centres of sun worship
Thebes and Memphis.
at
The god of these shrines was, certainly, not Horus the son of Isis. (2) Even before the cult of Osiris began to spread (i)
describes
Cf.
Meyer.
Typhon
of the weather. ot a
god of
Seth-Typlum.
(Set)
Set could, obviously,
light,
widely worshipped
be
of Osiris and Horus. in
phenomena of storms
Plutarch
19.
p.
as a destructive being.
the early period.
at
As
As
a
(Is.
ct
().
primeval
once the foe of
a
55; 51 ct /\7.v.v.) storm-god, or god vegetation-god and
weather-god Set would naturally be Several Egyptian terms which refer to the
are determined by the
n
symbol of
Set.
It
is
clear
from several
passages in the Pyr. texts that Set was not regarded in the ancient period merely as a malicious being. The detestation with which he was later regarded was due to the
growth of legend, and, probably, legends of Osiris and Horus.
in
no small measure,
to the
growth of the
had a very great number of cult1,2) Haroeris the falcon-headed war-god centres in ancient Kgypt. Indeed the local deity in every district of any importance was earlv identified with some form of Horus. as well as with Re.
THOTH
32
THE LEGENDS OF
IN
AND MORI
OSIRIS
S.
widely in Egypt the ancient" Horus was honoured in many a shrine of the Nile valley. There is no reason for thinking that the different sagas of the sun-god had any connection primitively with the saga of Osiris. In the beginning Haroeris
was rather the god of heaven than the sun-god sun and moon were indeed the eyes of Horus. But so fickle is po an pular fancy that the god of heaven became identified at early period with the greater eye of heaven, and his original character was almost forgotten. The role of Thoth in the different stages of the legend seems to be intrinsic and necessary to the saga. In the very ancient form of the legend, where the chief motif is the cosmic and struggle between Horus and Set, Thoth acts as friend of Thoth this To of his eye. activity protector -of Horus, and may be referred the Pyramid passages (Pyr. 594 597) which tell how the eye of Horus separated from its owner, was found by Thoth as it wandered on the further shore of the lake A and was carried back to Horus on the ibis-wings of Thoth. With all this should be compared the Pyramid texts, 947, 976, for 1176. iSy;, 1429.11) The eye of Horus which Thoth cares :
K
judge by the literature of the later period, the left eye the moon. The disappearance of the moon in eclipse and in the interval before the appearance of the new moon was a cause of anxiety to the Kgyptians and to other ancient to
is,
ill
Compare
on the wing of of
Set",
pation
Set.
the strange passage Pyr. 174-,
Pvr. ^4 speaks of the
but the retV-rence here
momentary
or
victorv.
is
"eye
wears, the
of
one form of the legend
In
b. <>;o
back his eve
Thoth
;
"on
where the eye of Horus is borne Horus which is on the forehead
usur obviously to the diadem which Set through
but according to Pyr. the east side of the
97<>
it
l/^ U
o
is
the eye of
divine
nh ^
&^ U Jf ^ Horus himself who seeks
<m>
I
1 Pyr.
of
ladder".
1
Horus
is
"^
\^>
I
<
1
and brings
carried on the wings
The legend
of the
flight
of
to the legends of obviously similar in many respects the Destroying Kye of Re, of the angry eye which became the serpent on the diadem of the sun-god, of Onuris who fetched the divine lioness from the eastern All these legends are intricately interwoven desert, and of Hathor of Byblos. so much so. indeed, that it is often difficult to decide to which of them a parti
the
eye
and
its
return
is
cular feature or motif primitively belongs. Thoth is certainly associated primitively with the astral legend of the moon-eye that vanished and was found again. The
Thoth s myth contains no suggestion of an angry eye of Horus. reflective more with the legend of the function as pacifier of the eye is connected as the Eye in which Sechmet on crown of Horus the as appears (in Kye Serpent
primitive
astral
her form MAT./, and
Thoth
is
the ship HAT./).
TROTH
IN
THE LKGENDS OF
To explain
peoples, (i)
this
AND HORUS.
OSIRIS
disappearance,
33
probably,
the
Egyptians devised the idea of a flight of the eye of Horus from its owner. The aim of the flight would be to escape the hostility of Set, and the exile of the eye would continue as as there was a possibility that long^ Set. by During its absence the
Horus might be overcome eye was naturally under the Thoth. To Thoth also would
protection of the moon-god fall the task of bringing back the eye to Horus when the season of danger was past. The place of the eye s sojourn, and the fashion of Thoth s care for it are variously described in the texts. In one prominent set of texts the
eye
is
spoken
of as having fled over a lake called Nh! (2) which is located in the eastern side of the heavens. On the shore of this lake
Thoth is said to have found the eye, and to have brought back to Horus, bearing it across the lake NM on his ibis-
it
wings.
In
terms;
|| A
many texts, particularly those of the Ritual, it is implied that Thoth had to make a long search for the eye before he found it; in other texts it is insinuated- that the eye came of itself to the moon-god, as if seeking his pro tection. Thoth s activity in the search for, care of, and fetch ing home of the eye is described in a number of technical
VCr
AAAAAA
MX
V
sons (
,
^t\
W
>
(=
fl fl
D
6L
^ {)
<
I JL
Th
(3)
probably,
eye
is
"hand
"restore",
sou ht for at two sea
perhaps, the time just before the
new moon,
In
Babylon the waning and vanishing of the moon were attributed to whom Bel commissions for the purpose, the moon-god, rescued from his foes. Cf. Combe, 21 f. Sin, (1)
evil
demons. By Marduk,
Sin
is
p.
Kor the position of Lake Xhi, and its position in the legends of the Kye of Horus cf. Junker, OnuHslc^cnde, pp. 79, i38. According to Junker the lake is east of Egypt. It is mentioned in the legend of the fetching of the Kye of Horus from Kns.t. During the between Horus and (2)
struggles
think of the (3)
familiar
See Moret,
text
.
Kye of Horus
Gf.
Tlioth, the
quoted
as
Ritucl dn
by
Junker
Kdfu, R. I,2 5
.
Hermes of Egypt.
Set,
hiding
itself
cnlte
away
divhi,
pp. 82
(OnnrisU>gende,
therefore,
\ve
are
to
the east.
in
p.
86
;
i38):
cf.
1
p. 34.
am
Cf.
Thoth
also
the
THOTH
34
THE LEGENDS OF
IN
and the time of lunar
When
These two "seasons" seem ^^^ CSCD vl. ( )
eclipse.
be called occasionally
moon reappears
the
moon
full
that
it
of heaven.
face
after
appears again with It is then 1L
Thoth who has made
is
it
who has
he, also,
restored
It is only at splendour on the
full
f
J
"healthy",
"perfect";
and it is owner (Horus). From tin-
sound and whole
it
to its
it
waning- or vanishing
its
hostile attack.
^>
and
to
i
O
\
shows the traces of violent
it
AND HORUS.
OSIRIS
;
legend of a healing of the damaged eye has arisen the name of the eye, su dl H
o ^g (usually, ^). (2) Thoth is, therefore, who makes whole the Eye". Further, it is
%>
J "He
dl-t,
Thoth who brings back the eye that had vanished \
^
J\\\
"
(Pyr 58 ^
P
Hc who
brin
s
he
:
the Eye)( 3 ^
"
il
is -
^
thus acquiring for himself the epithet "He who brings (4) When in the Pyramid-ritual the dead king brings to Horus the eye of the latter, he does so of course, as Thoth. But Thoth not merely restores the eye to Horus he avenges it on its enemy (Pyr. 1233): but we are told nothing about the It".
:
Moret.
iJ.
\
(i)
Ritucl.
97
p.
f.
Berlin
:
P. 3055,
o
col. 8,
says:
I <),
"I
"
am Thoth who wanders 1
come:
have found the
I
two seasons seeking the Kye
the
at
u\/.
./
;
have handed
1
Le mvthc Osirien,
See I.efcbure,
p.
87.
AAAAAA
used
the
for
of the Apophis,
raging as
r
v\
\\
i
the
"distress"
(
1
(V
to
or
I
>
lord.
ts
to its
I
[|
1
lord."
~=J Set-determinative
with
is
J -_^l
Totb. i3o, 22. Moret
Nav.,
caused
over
it
msm
^^Jj
I
the
(Inc. cit.)
Kye of Horus by
regards
The
eclipse.
c
,
danger of lunar eclipse was great at the beginning of the month, and at the moon, so that Moret believes that these seasons are the tr n n*n. Cf. J otb. c.
full I
i
2
Xsn is also used to describe the 43 44. attitude of the Kye of Horus when, because of its anger with Horus, it abode far
and
148:
from him (2)
also
cf.
Pint.
Is. et
().
anger (See Junker, Die Onurislegende,
in
Kor the
iiv/J./
in
the Pyr. texts
Junker points out (Onurislegende, to n\iU ^Pyr. 118 b). (3)
c.
Cf.
Kdfu R.
I.
p.
25: Thoth
i39) that blk.t
A JJ
eye to
its
vs
(4) in
|\
the texts
seek
it,
at
which
lord"
it
is
times.
|
is
see Pyr.
^T
AA/VAAA
is
tV.
used
^&
:
1642:
also written in the
same
12, 2
text
"who
a.
553
etc.
brings
the
illnr.t
:
4 (N. K.).
sometimes Horus himself who seeks
21
in the Pyr. as a parallel
_^_ ^^
*^>
(E.J) ^ap- 1-eyden 347,
p. iSGflf.)
450
his Kye.
See below,
p.
73
f.
Min and Shu also
THOTH
THE LEGENDS OF
IN
AND HORUS.
OSIRIS
35
nature of the vengeance taken. When Thoth restores the left eye of Horus he sets it in its clue place on the face of the
(Edfu, R. II
1
6)
D
he, further, (i)
:
"makes it
(restores
[j
it
to its
owner) and causes it to shine brilliantly" (Dend. M. D. Ill, 19 n). The bringing- back to Horus of his Eye by Thoth has brought the latter into connection with several Egyptian legends of the Eye of Horus. It is thus that he has been associated with the legend of the angry Eye of Horus which refused to be reconciled with its lord. In this legend the angry eye becomes identified with the goddess Sechmct in her character as nsr-t and Thoth s function in her regard is shtp nsr-t, the pacifi
of the
cation
In
nsr-t.
somewhat
fashion Thoth
similar
has
been brought into relation with the legend of Onuris. The name of this god Ini hri-t, "He who brings the one that was far away", refers probably to the bringing to Egypt from the mountain lands of the eastern deserts of a goddess in leonine form who was forced or induced to leave her desert home by an ancient battle-god in lion or falcon form. This ancient
god was Horus the warrior-god who, because he brought to Egypt the stranger goddess received the epithet Ini hri-t He that fetches her that was far away". Later (Onuris) this Hri.t came to be identified with the wdt-t and Ini hri-t was explained as "He that brings the Eye that was far away". Thus the name of Onuris came to be written (as Thoth s could :
be,
and sometimes was, written) as a deity carrying the
wdl-t,
^P*""
?&.
n
Thus,
too, the identification
possible, with results which
Cf.
(i)
Leyden V.
we
of Thoth and Onuris became shall
-: ^^ ^7 Jj Thoth R ^^ and
^Zj] V\
i.
The legend
see later.
is
f|
|
Thoth.
Mar. Abyd.
speaks of
him
3j
I
fi
as
:
i
el-Hcnnc, Thoth with cf.
Edfu R.
I
25
:
speaks of
as
***
:
IV
I
(1 i
a
Q Q tk \\ A -^^^ cii y^_s
(Ch.
II):
~~AA
the
predicated
of
Abvdos-Ritual
^^"^
Cf. Naville,
Goshen, Shrine of Saft
i
*ig
in his
hands
C\ 1\
Thoth r
.
is
described,
^sN JHJ
^
s
In
some
cases, of course,
-
Thoth brings back to Horus (or Re) the right eye, or the Sun. This activity of his seems to be secondary or borrowed in the legends of the sun-god Re: it is based on his more primitive activity in connection with the moon. 3*
THOTH
36
THE LEGENDS OF
IN
OSIRIS
AND HORUS.
coming to Egypt from Byblos, which underlies the story in the D Orbiney Papyrus, is closely related in motif to the legend of Onuris, and it also .has been, to some extent, interwoven with the cosmic legend of Thoth as the bearer of Hathor
s
of the wdl-t.
(i)
Thoth seems
to have rescued the eye of Horus, not from but from numerous other foes. The Ritual Set, merely of Abydos (ch. 36 plate 20) speaks of Thoth having rescued Who these enemies were the eye of Horus Jr^ *^_ ^g ^ D Q Jf^ fi *^_ can be gathered from the Book of the Dead, Nav., Totb. i83, 42 44. (2) The passage refers immediately to the deceased (= Osiris) but it seems to contain echoes of the Horus-saga :
<\\
.
:
;
am Thoth who acquitted (or, justified) the voiceless one, who protected the weak one, and stood forth in defence of
"I
his
n
belongings:^ _Z1 1
A^cL
of
^up
"I
clouds".
<CI
>
T nj^^^^^-^-^ A ^ AA/WV. v
I
K^=^_
_21
o
JfEss. ^
have banished the darkness and removed the Plutarch
tells
us
/.v.
t
ct
O.
c.
44, 9) that the
<Nf
veil
Egyp
earth-shadow, which darkened the moon in eclipse, Typhon. Pyr. 61 seems also to ascribe eclipse of the moon to the activity of Set the text speaks of Set devouring little eye a portion of the Horus-eye, which then became of Horus". Plutarch speaks (Is. ct (). c. 55) of a smiting, and blinding, and swallowing of the eye of Horus by Typhon, and gives a cosmic explanation of the whole. The smiting of the eye, is, he says, a symbol of the moon s waning, and
tians called
the
:
"a
the blinding a symbol of the moon s eclipse. (3) In the further development of the legend of
Horus we
hear of a bitter conflict between Horus and Set, and (1)
was
far
The interweaving
away"
Leipzig,
1912)
is
of the legends concerned with
discussed
and Junker
in s
Sethe
s
"the
Znr altdgyptischen Sage
rf>ni
Horus
that
Sonncnaiii^e
See also Spiegelberg,
Onurislegende (Wien, 1917).
row Sonnenaugc
F.ve of
many
preuO. Ak. 1915). (2) Pyr. 575 576: 035 speak of a repulse of the associates of Set by Fhoth but the reference in the context seems to be to enemies of Osiris. Cf. Pyr. 1979 J)er liifrptische J/r//w.v
(Sitzungsber. d.
k.
:
and 651. Totb. 108, .
to
c.
(3>
:
ic 8, 7
he
the swallowing,
says that Set Totb. 116,
7
to
According is
compelled and Pyr. 3g
swallowing of the eye deserving of
death"
(;
.
:
c.
to
3,
vomit
compelled to disgorge what he had swallowed. Set swallows the eye of Horus; according it
forth
again.
The
Fyr. text
to the
"Pepi
is
is
118
refers
to
vomiting forth. Pyr. 1450 refers again to the has not swallowed the eye he is, therefore, not
not Set-like).
:
THOTH
IN
THE LEGENDS OF
OSIRIS
AND HORUS.
of the
details
37
struggle have been handed down though usually in a fragmentary, and often in an unintelligible, fa shion. Horus and Set are now no longer cosmic forces, but leaders of armies, and rival kings Horus is no longer a solar god, or a god of heaven merely: he is the son of Osiris, and the nephew of Set. The struggle is waged, not for the rule of heaven, but for the possession of Egypt. In one description of the struggle Set tears out the eye of Horus, and Horus rends away the ririlia of Set. Thoth intervenes between the -
;
combatants, and receives a
wound in the arm while doing so. succeeds, however, in bringing the struggle to an end. heals the \vounds received by Horus, Set and himself in the conflict. All this is often spoken of in Egyptian texts. Pyr. 585 represents the dead Pharaoh as back to Horus his
He He
bringing Set his testicles, and to Thoth his arm. With this should be compared Book of the Dead (Navj c. 102, 7. 8. Book of the Dead 17, 3o 82 gives many details of the struggle, (i) The Ritual of Abydos (Mar. Ab. I, pi. 87 describes to
eye,
b)
Thoth
s activities after
^ n ^=^
I
_^ _fe% Q
the close of the struggle thus *"^~
^
i
n
^^
i
:
^
j<
I
It is obviously difficult to explain the tearing out of the eye, and the rending a\vay of the testicles in a purely cosmic fashion. These and other details of the conflict seem to be
products of popular anthropomorphic fancy. Thoth s healing of the \vounds of the combatants, and of himself (as the story says, by the application of his spittle, Pyr, 2055), is clearly a (i) There were current, it would seem, many versions of the legend dealing with the struggle. According to Berlin, Pap. 3055, col. 3, 8 9, Set blinded the eye of Horus by hear also of a disease which befcl the poking his finger into it.
We
eye of Horus at sight of Set in the form of a swine. the
of a
representation
swine pursued
by an
ape
"With
this
(=
Thoth) swine that
I Egyptc. Antiquites, torn. II, plate 3$, 2. It was as a of the legend, had swallowed the eye of Horus. \Yith this we tarch s statement (Is. ct O., c. that the offered a
8),
once
a
dotus
at
year II,
and Selene.
Seti
1.
moon
(cf.
Aelian,
Dc
to
be connected
Description dc Set, in this version
may compare swine
16).
in
Plu
sacrifice
Cf. also
Hero
says that the Egyptians were wont to sacrifice swine to Dionysos
Adonis und Esmun, p. 149 f. Eor swine pursued by ape. Etudes de Myth. II, p. 175: Lefebure, Lc mythe Osiricn, p. 43 59 The swine-hunt is often represented for instance in the Tomb of
Cf. Baudissin,
see Maspero, (esp. p. 52).
full
who
47,
Egyptians natura animalium, X,
is
in
Cf. Baudissin, op. cit., p. 149.
THOTH
38
THK LEGKNDS OF
IN
AND
OSIRIS
IIORUS.
secondary feature of the narrative, derived from the popular view of Thoth as magician, and, therefore, physician.
Thoth
the struggle is mediation or reconciliation. It is noteworthy that this work of conciliation is mostly described in forensic fashion, as a sort of judging chief activity
s
Thus arose the description of Thoth which is it is who judged the rivals and reconciled the
or arbitrating.
common
so
:
in
"He
Thoth appears often
In the Pyr. texts
brothers".
as
Pyr. 3o6). (i) judged tne combatants" (cf. OC~X The dead king becomes one with Thoth in the ^ d /T77 Uo or arbitrator while he actes as judge NJ O YY "between []^>~^
<ii>^fcl
U
I
AA/VAA
I
I
This activity of judge or um won for Thoth his familiar has pire between Horus and Set
the combatants
(Pyr. 289
^ ^^
epithet
"
>
<
>
8
With
M.
c).
J| Jj
more
or
(2)
of Thoth
this function
\/
fully,
|
we may connect
the
Pyr. texts which assign to the dead king the- office of judge of the "two brothers". Thus Pyr. 712 says of the deceased "
\\
V O
D
-IT
of the
-
;
\>
and
Pyr. 1750 he
in
_Zi
dC3
two great
\
v
gods" I
I
of one
-Tl
O^^^>
judge or arbitrator
f\
v).
J:Ex^_Zr
c
^3
is
In Pyr. ig63
we hear
"judges
the two
who
Q^V> -Jl _ZI ^AA^V\ D v O">c=jX Ijrothers and separates the two contending gods". The of Pyr. 273 seems to be intended for Thoth. (3)
-21
X
(i)
Cf.
for
(2}
Cf.
Book of Dead, Nav.
_ _ Hcrmopolis
S^T
)V^
\y
<II>
earth
9.
ft
arc
\y <CZ>
I
?
\,
^
2
aJr
is I
^>^
D%>\^
II
%>
I
jl
I
9 \\^V\
mingled
M
vwc
one
refers to
common
O
l-
.dt
^ hat
0A
o A
Thoth
is
my the
(Lc s
role
u
R
JQJ
I.
;hc
Osiricn,
as
etc..
in
the Pyr. texts 126. 229.
The
in
Vatican
if.
p.
1
moon-god.
20
suggests
that
f.
i
When
darkness the moon-god, Thoth,
1724.
The
\
\
connection with
3n.
1899.
of Pyr. 126
(--,,_-,
etc.
reference
the
"combatants"
1913. 712.
need
not
Cf.
and
reference to
be Thoth
their
comes,
He
and
refers
reconciliation,
\/ Q
(sec Cairo
Delta
heaven and
separates them by his light which distinguishes things from each other. to chs. 123 and K?9 of Totb. as a support for this view. (3) Cf. also,
,
229: 280: 304.
160, 20: (p
"
YJ"!
in
Cfe
O
Pvr.
^
^
M
Y
20520 M.
Pyr. K.>
THUTI1
THE LEGENDS OF
IN
OSIRIS
AND HORUS.
3g
In the Book of the Dead Thoth appears again as "judge of the rivals", and as the one who restrains or brings to a rt
/\
yi
AAAAAA
\*r
close the conflict
( \
AAAAAA
Vi
\
\
In ch. 128,
u\>\J)\.
\^
_JI
i
we
3,
read:
I
^Stfhave Ti^9&
"
l
have
madc thdr
caused their complaint to cnd."(i) struggle to cease: I That the "Rivals" are Horus and Set appears here from the determinatives, and it is the usual theory of Egyptian theolo gians. It is likely that the struggle which Thoth thus under took to bring to a close, was regarded as a political conflict for the supremacy of Egypt. (2) It is likely that we have here ideas which are present also in the Osirian legend. But the Horus of these texts is not Harsiesis, but "Haroeris" and the inheritance for which he does battle is not that of Osiris, but that of Geb. The political aspect of the Horus-Set con ;
suggested by a number of ancient texts which speak
is
flict
of the
(hnnw) as ending
"struggle"
in
^^vN
(Hermopolis
Magna, Eshmunein). This would mean that the war between was finally brought to a close in Thoth s nome in Middle Egypt. The most important of the texts in question the
is
"rivals"
Pyr. 229
- H
3
2.
-
.J^T*
I
be compared, Pyr. and Book
seem
to
|\ ^>%\#, and with ^\ AAAAAA -JlFOt _Zf 3n and 3 15. (3) Arc we to infer _Q^5>
Nav. 178,
of Dead,
Book of Dead,
(1) Cf.
11
From
13).
\S \/ D \S mav Jr _n
follow that the
(2) Jequier thinks
it
should
I
c.
75, 5
ion
Pyr.
and
i3;
that Herit
)
would
sometimes be
7.
fasc. V) that the legends of Osiris-Set and of Horus-Set arc to be explained partly totemistically, and partly, geographically or the legends, he conjectures, reflect ancient tribal conflicts "Une des politically
(Sphinx, XVII,
:
tribus
:
(Osiris)
ecrasee
d ailleurs (Horus),
a
un moment donne a
cst
secourue
par
unc tribu venant
son compte ses traditions,
et finit par rcduire en apres quoi survient un compromis qui divise le pays en deux zones d influence, un des deux peuples ne devant arrivcr que peu a peu a la suprematie absolue tout en laissant a son adversairc la satis
qui
une certaine mesure
le
reprend
ennemi
clan
(Set)
1
la separation politique du pays en deux parties." The political of Egypt between Horus and Set is clearly indicated in such a Pyr. text as 204, where Set is nb tl sm f a position held later by Horus of Kus.
morale de
faction
division
(3)
A
distorted
belonging to the
late
parallel
period
to
Pyr. 229
exists
in
a
Brit.
Mus. Stela-text (190)
:
I)
-)
THOTH
4o
THE LEGENDS OK
IN
AND
OSIRIS
IIOKl
S.
mopolis Magna played a great part in the prcdynastic struggles of North and South ? The positions of Thoth s city and nome was such that they could, if necessary, take a decisive part in
the early battles.
of the
It
however, possible that the
is,
Pyr. texts referred to
may
in
be,
reality,
^
D
the northern Hermopolis of Pyr. 191. If it is, the texts which put the close of the hnmv between Horus and Set contain
merely an unintelligible mythological allusion. But reasonable to suppose that there
is
of
question
it
is
-^
more=L
y^
(Pyr. 190), and that something more than mere mythology is here conveyed. It would almost seem as if the word which appears in Pyr. 229, was used as a terminus technicus for the conflict between Horus and Set (cf. Book of the Dead, 42, 17 19). TheBook of the Dead gives an interesting passage in ch. 182, hnnn>
21,
19 1
in
this reference:
.
(sic)
have made Horus happy: I have appeased the Rivals in the hour of their trouble I come I have washed away the blood-stains. I have appeased the Rivals I have put away "1
.
:
:
every evil Schneider texts
163.
nome and
Dcnkoi dcr
niui
(Knitter 173.
175
Set.
He would
suggest
or arbitrator between
the
altcn
*=
in
as referring to a
(cf.
ibid.,
Cf. Totb.
i
123,
I
I
2-3.
thinks
alliance
1
p.
am Thoth:
that
420).
Thoth
in
If
the
Pvr.
between Thoth
which Thoth appears
the Ptolemaic texts,
function of
of Horus and Set. (i)
389)
p.
early
by postulating an activity of the
great importance, as they are not,
\/
of an
the passages in
arbitrator in the pic-dynastic conflicts
script
Agyptcr,
existence
explain
the rivals,
thing."
1
5 th
as
s
judge
nome
as
determinatives were of
we might
take
the Kdfu
delimiting the territories
THOTII There of
Hnnw
AND HORUS.
41
an equally clear instance of this technical use Pyr. 1040 :
W (/^J n
When
OSIRIS
is
in
^-fUt
THE LKGENDS OF
IN
"-
w
3TT
v)y
% O
^
*%$ ^i
^
v^-TL^
n
o
<s^
the
Combatants were not yet, and the dread because of the eye of Horus had not yet arisen.
Hnnw seems to mean here the struggling combatants themselves, rather than their struggle. Yet, the special re ference of the word is clear enough. closely similar Py ramid text is Pyr. 1468
A
:
(You were born)
<
NJ
^_n_^
D Z3
was as yet no Conflict when the eye of Horus as yet torn out (?) nor the testicles of Set wrenched
there
"When
was not
:
away."
There are several instances of this use of hnmr in the Pyramid texts, (i) In view of what was said above about the cosmic nucleus of the Horus-legend it is interesting to note hnnw can also mean "storm" (cf. Pyr. 804 There are several passages in which it occurs in this sense with the determinative of Set. Thus in the Turin Papyrus (23 f Thoth as he who appears that
i.
.
D
"
;
There
seems
be
to
)
definite
fairly
reference
to
atmo
spheric phenomena in this text, and it is likely that something of the primitive Horus-Set legend here shimmers through. Set is here, apparently, the god of storm-clouds. find
We \
(1)
L. D.
Ill,
Cf.
Pyr. 289: 3o6
:
304
:
i3:o.
Mow
explain the place
8c (XVIIth Dyn.)?
(2)
Read
^
^
XSc,
as in
Kdfu K.
I.
343.
name
r"7
N^r
A/WW.
THOTH
42
IN
THE LEGENDS OF
OSIRIS
hnnn* used also for the trouble which
is
AND
11OKUS.
connected with the
the birth day of Set. (i) In the Pap. epagomenal day, .VWVAA U Sallier IV, i3, 5 xj appears as a name for Set. (2)
third
>\
^T^J /WSAAA O (E jl^l seems impossible, then, to evade the conclusion that the term hnnir is connected peculiarly with the story of tlustruggle between Horus and Set. The word has at times, at least, the meaning "storm", and is then brought into the closest It
with the person of Set. This hangs well together with the suggestion already made that Set is, perhaps, pri Hook of mitively a weather-god, or storm-god. The passage relation
the
Dead
gathers together a number of important
15
3g, 14
features of Set thus
Thus
:
which brings together Thoth, associated with a struggle that ended
the technical term hnnn
Horus, and
and
Set,
is
,
and suggests, at the same time, the phenomena of storm-clouds which were the foes of the -helps to connect the various stages of the Horussun-god, as it legend grows from cosmic myth to historical drama. In the texts irf which Thoth appears as "Judge of the in
Thoth
s
-^^^O.
city
Rivals, who reconciled the gods", he is represented as stand ing neutral between Horus and Set. But there are many texts in which Thoth can be seen to have abandoned his neutrality, and to have attached himself to Horus. In texts of this kind Set appears as a purely malicious being whose planning and actions are directed constantly against the well-being of Horus. In this stage of the legend the struggles of Set and Horus appear to be partly those of rivals on the battlefield, and
partly
much
those of opponents in a lawsuit. Set is not now so enemy of light, as the adversary of the All Good.
the
(I)
(2)
I.cvdcn
Again
I.
346,
ibid.
IV
ii. 12
2.
3.
also in Pap. Prisse, o, 5
4 :
5.
X
D/
C
tsJP
-T^M
. I
i
Iliinw appears determined with the Set symbol
Fbers 56,
6.
For
Hnnw
=
"rebel",
For other terms connected with the struggle between Junker, Onurislegende,
p.
i36f.
cf.
Leyden
Horus
I,
346, 8.
and Set sec
THOTII
IN
THK LEGENDS OF
He has become more and more story,
the
became
enemy of
less
the
OSIRIS
like
AND HORUS.
43
the Set of the Osirian
|jj^. (n
Jn proportion as Sct
in the religion
of the people, he tended symbol of evil. Simi larly Haroeris, the ancient light-god, tends to become merged in Harsiesis, so that it is often difficult to decide whether the to
popular
same proportion,
in the
become,
the
whom Thoth
Horus
supports is the Horus "who avenges his ancient god Hr wr. It is only, indeed, in passages in which Set appears as a criminal in regard to the eye of Horus, that we can be sure that we have to do with the Set of the ancient legend of Horus. It is father",
or
the
interesting to that of Osiris, and that of Horus-
how
the two legends Set are, at times, in the held apart. In the myth of
note
same context interwoven, and yet Horus which Naville has published
the struggles of -Horus of the Horizon" (= the ancient battlegod of Edfu), and those of Harsiesis against Set are narrated as if they were aspects of a single campaign. The battles described in this Ptolemaic text contain many echoes of predynastic wars of South and North, and the Thoth of these texts is represented consistently as the friend of Horus, and not as a mediator between Horus and Set. The descriptions of Set and his companions, the leagued enemies of Horus of the Horizon, throughout the myth, suggest frequently those enemies of Re which are symbolised by the Apophis-serpent. The whole text furnishes a remarkable instance of the inter weaving of legends in Egyptian speculation, and of the ab sence of all sharp distinctions in Egyptian thought. Plutarch tells of a great lawsuit between Horus and Set
which was conducted in presence of the gods. (2) The Horus the case is the son of Isis. In Plutarch s story Thoth is the eloquent advocate who wins the case for Horus, the Lo gos whose reasoning cannot be withstood. (3) It is not in
to see
how Thoth
s titles
V 11, V nil
Plutarch
s
He
story.
blem whether Harsiesis (1) Cf. Pyr.
580: 581
(2)
Cf.
(3)
Plutarch,
:
the Pyr. texts Is. et
O.,
n v o There
%\\x and
V In?
K
easy f)
n <M another confusion makes the lawsuit deal with the pro
are reconcilable with this view. in
=
is
c.
:
is
the legitimate son, and rightful heir,
587.
770
.if
958.
54,
34
:
19, 8.
THOTH
44
of Osiris.
THE LEGENDS OF
IN
AND HORUS.
OSIRIS
Yet the Egyptian texts seem rather
lawsuit about the due apportioning of and Set. (i) The point of legitimacy
to
speak of a
Kgypt between Horus not raised, and the
is
texts in question are partly, at least, echoes of the early wars. The calendar of the Papyrus Sallier (IV, 9. 5 6) tells us that the result of the lawsuit in question was, that to Horus was
assigned all Egypt, and to Set the desert Thoth, as the scribe of the gods, published the sentence. (2) It is probable, how ever, that the divine verdict was thought of differently in the ;
earliest
the
In
period.
older
tradition
Set must have been
In an ancient version assigned a portion of Egypt itself. of the legend it was Geb, and not Thoth, who reconciled Horus and Set. Egypt was indeed the "inheritance of Geb", tor he was Lord of its soil, and to him, therefore, belonged
the
right to assign the land of
first
to various rulers.
Egypt
That Geb made the division of Egypt between Horus and Set
Shabaka text. (3) We are told in this an Geb, having brought to a close the strife bet ween the rivals, gives the South to Set and the North to Horus. is
implied
the
in
cient text that
He
says to them
^
have judged (or sundered) you", which would seem to imply that Geb was, at one time, the ^ 8 Ik J J (4) Whether, however, Geb or Thoth is the \\
x Jr
]
:
"I
A^VAW AAAAAA
.
\j.\-i
f
\\ p rhwi, this title seems to be mainly reserved to Thoth from the beginnings of the New Kingdom. Maspero is inclined to think (5) that the title had a Delta origin, and that
original
it
to
belonged properly
(1)
jury
done (2)
Pyr. 1242 refers to a lawsuit between Horus and Set concerning the left eye of Horus (/ c. the moon, as above).
to
f)(>.
Thoth reconciled of
Geb".
Hymn
to Osiris.
3
a
in
f.,
Set
"by
Bibl. Nat. 20, plate JJ,
reference possiblv to
the
The passage with
>i/i./i
its
of the
in
the
.ind
gets the
Hymn
to
(3) p.
925
(4)
In
title
V ^^ f
QX2i/
Amon.
I. a
pub. by Lcgrain. In
some such
lawsuit,
it
is
Rook
said that
suggests
W
how
small
a
fragment of
*
~ o,Mc=^. MxillL&^Jllo^ "~^
I
^
<M
Cairo, 8. 5.
f.
(ieb
Pyr. ^57
seems
Set.
(51
in
kn, by the blood of the venerable ones
unintelligibility
Egyptian mvths and legends has survived.
Amon
an
.
Cf. the
of the Dead,
The
the Northern, or Delta-Thoth.
Mvth.
r
t i, ..
p.
3~9.
to
act
as
judge
in
a
lawsuit
between
Osiris
THOTH
THE LEGENDS OF
IN
name
of Thoth
Delta
is
s
city,
the
thern divinities, the i5th O O
XX
(D cica
^
"
|
i
also called
support
Egyptian was given
the
s
Maspero
^JJ^-(0
in
question
"Thoth,
Ibis-nome,
the
in
a procession of nor
^
qreat rmd,
chief P ricst of Thoth
.111
<>
\N
was
is
in >
45
<=>
fj
The
"
AND HORUS.
of the
capital
In Philae
fclL^^JiaX
i
OSIRIS
texts. Yet,
it
is
in
the ibis-nome
conjecture thus finds
the fact that the
title
in
Thoth not merely in the north, but the epithet were really of Delta origin,
to
throughout Egypt. If it would probably be somehow connected with the Osirian legend, and not, as we have conjectured, with the developed form of the Horus-Set saga. If, however, as seems the likely,
rhnn
it hnnu>, practically identical with may be still regarded as arising from the of Horus and Set. legend It could, of course, have become connected easily
epithet
u>p
is
jj>p
secondarily
name of Thoth s Delta home. Though the ancient tradition regarded Horus and
with the
as the
"Rivals"
(^f
Set
there are a few ancient texts ^|}<|]),
which are at variance with this tradition: Pyr. i63 speaks of Thoth and Set as the hostile brothers, and blames them for their evil deeds, and their refusal to repent of them. Pyr. 173 and 175 threaten the same two divinities with heavy penalties. It is possible that we have here traces of an ancient legend which made Thoth and Set a pair of malignant deities, leagued in a
conspiracy of evil against Horus. 12) One may have here echoes of an alliance of Thoth s nome with Set the__ against
.
power
political
A (i.
remarkable Pyr. text (128)
moon and
e.
of Horus.
apparently, In the text
still
the
Thoth and Re
identifies
sun) with the Rhwi, and tells how Set (here, a venerable deity) escaped from their hostility.
dead
said
is
have escaped certain un
to
\1
pleasant things 1 I rjT 8 |C<=> :sir=* /r^J _H)?^s A jff himself from the mt (poison ?) of the Rlni <^>
u
^>ll
withheld
as Set
i",
who
are further
^
described
I
(who traverse the heavens).
\\^a^(](j
Then
C (1) a
name
for the
(2) to
Kdfu R.
I.,
333.
in
Kdfu, R.
I.,
334, that
\/
is
apparently
Mendes nome.
Schneider, Knltnr
a political
Note
und Denken,
p.
389, regards these Pyr. texts as
combination of Set with Thoth.
THOTH
46
follows
the
D
important
gloss
aA
that
&
n /wvwv
*v
V
A j
7T
n
to
parallel
THE LEGENDS OF
IN
*"
"Re,
of the is,
and
Thoth".
ancient text in
a
Cairo text
/
(Cairo 20520)
commentator
ancient
We
(0
:
have a
T^
this :
AND HORUS.
OSIRIS
^\
(
(2) there the
M. K.
of the f\
v\
gloss reads
O f^ww^
.
Q
D -IT III A v vJ obviously a slight misreading. Sun and moon are here the Rhwi. Since Re is, like Horus, a sun-god we might just as well have here Horus and Thoth as the rhnn. (3)
Edfu text
In an
(4)
Thoth
is
V
called
^
where A \=? But Thoth could
<=>
,
\\
the determinatives point to sun and moon. not be a "judge" of himself, and we need not concern
selves greatly with Ptolemaic determinatives. (5) There are not wanting in ancient Egyptian
passages which
our
literature
and friendly This is true, those ancient texts in which
represent Set as a beneficent not always the enemy of Horus.
deity. He is for instance, in Pyr. 478,
and in he cooperates with Horus for the benefit of Osiris. As god of Ombos Set is often as kind, and as helpful as any other deity. (6)
He
often appears as a friend of Horus. (7)
ob Thoth
It is
then, that the three divinities Horus, Set and do not appear always in three distinct roles in ancient vious,
Egyp
Their characters are not always self-consistent, the ancient legends they are represented as variously
tian theology.
and, in as the
backgrounds of those legends required. developed, and political situations changed, Set came to be, less and less, the mere god of Ombos, and, more and more, the symbol of evil. He is gradually excluded from the ritual, and ritual honours and functions which had been his arc gradually handed over to Thoth. Thus, for in
As theology
in the coronation-ceremonies of ancient Egypt Set an as of one played important part representative great di-
stance,
15
(1)
Cf.
(2)
The same
tor parallel.
p. 63,
14,
text
found
is
an
in
incorrect form
Book of
the
Dead
178,
17.
(3)
For Re
=
(4)
Edfu R.
I.
(>)
I.
Mission,
24, 25
:
What
is
-Horns,
Thoth and Anubis (o)
(If.
(7)
\ id.
I
vr.
Horus.
cf.
Pyr. 956.
297.
the
meaning of
whom
the
the text,
R/nri
Horus being
t rgtitterlied
and the Sisters
identified
with Osiris?
370.
Pvr. 141.
(if.
Pvr. 1012
:
Kl-Chargeh (Roeder, \\ b.) Are the Rlnri here
raise"
i6i3.
r
THOTH
IN
THE LKGKNDS OF
OSIRIS
AND
IIORUS.
47
and religious change, he naturally fell out of the ritual of coronation. His place was taken by Thoth. In 50 lists of divinities collected by Schenke (Amon-Ra, p. 124 127) Thoth Set eleven times. When we look closer times, appears eighteen at these lists we find that Set has been forced out of his place seven times by Thoth, twice by Anubis, and eight times by Horus. In the primitive forms of these lists Thoth would, then, have appeared only four times, and Set would have appeared vision of Egypt.
Set became
When, through
"Lord
of the
political
desert"
Schenke thinks that the exclusion of Set thirty five times. began in the XVIIIth Dynasty. Doubtless, political reasons had much to do with it. Set s unpopularity seems to be con
somehow with the occupation of Northern Egypt by the Hyksos and the great number of Thoth-names to be found among the rulers of the XVIIIth Dynasty, suggests that the cult of Thoth was important in the movement which shook nected
;
off the
of the
domination of the Hyksos. Horus and Set, the gods Lands" which made up Egypt, were necessarily
"Two
the chief figures in the early ritual of coronation. When Set \vas excluded, his phice was naturally taken by the constant
companion of Horus (== Sun-god), the moon-god Thoth, the Lord of sacred ceremonial.
We may
here bring together briefly the results of our inquiry into the position of Thoth in the legends of Osiris
and Horus. 1.
Thoth has no place
in
the primitive saga of the ve
getation-god, Osiris. In the developed, anthropomorphic, form of that saga an important dramatis persona. His place in the is due partly to his own primitive character, and, partly, to the proximity of Thoth s shrine in the Delta to the home 2.
Thoth drama
is
of the Osirian legend. The main features of Thoth s character in the legend seem to be largely individual and peculiar to
him out of all relation with the Osirian religion. But there no need to deny that the activity of Thoth in the Osirian drama may have helped to define his character more clearly for the people, and to extend his worship throughout Egypt.
is
3.
In the older form
Thoth plays an
of the
legend of Horus and Set
essential part as guardian of the
^N
A
o ^^.
THOTH
48
IN
THK LEGENDS OF
OSIKIS
AND HORUS.
This office naturally belonged to him as a primitive moongod. deity protective of light was a necessary figure in the ancient sun-saga of Egypt.
A
developed form the Horus-legend has become Thoth here appears either as arbitrator between two political rivals, Horus and Set, or as the active partisan and ally of one of the two. The texts which represent Thoth as an ally of Horus seem to be strongly influenced by the saga of Re and the Apophis. Features from the legend of Osiris and Set are also here present. The po In
4.
its
entangled with the Osirian story.
of Thoth
is further described in this developed and form of the of Horus as that of a judge in complex legend a suit between Horus and Set (as in the Pyramid texts), or as that of an advocate defending Horus in the case (so Plu
sition
or as that of a wise friend of the contending parties seeks to reconcile them. Here, as in the older form of the Horus-legend, Thoth still appears at times as an astral
tarch),
who
deity
:
allied,
and sometimes he seems to represent a political power, at one time with llorus, and at another, with Set, in
the pre-dynastic battles of Egypt, (i) nl
Horus
text
in
The is
position of
new
Junker
s
that
it
is
)
round the Kye from that of the
the various legends that centre
manner
differing greatly
remarkable book, Die Omirislegende (Wien, 1017). The text was that work reached the present writer. Much, however, of the
when
material that Junker essay.
in
described and explained in a
already written
this
Thoth
(i
Junker sure to
s
work
s
work is
supplies
so original
has been examined in
its
for
the purposes
method, and valuable
become an indispensable reference-book
for
in
its
everv student.
of
results
III.
Chapter
Thoth and the Enneads The theology of a fusion
of the
of local
texts is largely the product the theology of Osiris. Of important is that of the ancient
Pyramid
cults
those local cults the most solar
of Heliopolis.
with
In the theology of Heliopolis itself trace clearly the inweaving of the Osirian saga with the local worship of Re-Atum. This most shrine, Heliopolis.
we can
inweaving appears
obviously, perhaps, in the Heliopolitan lists of the great gods, and, especially, in the list which is known as the Great Ennead of Heliopolis. In this list Osiris himself as a
appears
member
of the family of the Heliopolitan sun-god, and Isis and Set appear with him in the same group. Further, we find that incidents of the Osirian drama have come to be lo calised in Heliopolis. in which Osiris
This
is true, for instance, of the great declared victorious by the gods, (i) In Heliopolis the court is held and it is the Heliopolitan gods who declare Osiris "triumphant". At times it would
trial
is
:
seem as
if
Osiris
became
as he
had become a sun-god
ffltl^f^
in
In
Abydos.
at Heliopolis,
the
Pyramid
just
texts
the dead king, conceived as Osiris, is often represented in the guise of Osiris. It is to be noted that Haroeris has no place in the ancient He was himself a sunHeliopolitan Ennead. (2)
god, and did not need a place in the Ennead of a foreign solar shrine In being he was really identical with Re-Atum. :
As suggested above,
(1)
this
trial
is
For apparent references in the Pyramid and cf. Pyr. 3i6 3i8 and Pyr. 1521 1523. story.
Plutarch puts the
(2)
of
the
Osirian
Whether sun-god tification
the is
ancient
not certain
birth
Horus was
cycle.
a
late
development
"ancient
heaven-god
trial
Horus"
prior
in
the
Osirian
956960,
before that of the gods
to
falcon
of a local war-god with the heaven-god or sun-god.
Thoth. the Hermes of Egypt.
of
see Pyr.
a sungod. heaven-god or
becoming
shape was primitively he also was called Horus. Possibly there
war-god :
of the
a
texts to the
a is
here the iden
THOTH AND THE ENNEADS OF
5o
We
have now
HELIOPOLIS. of Thoth to the
to consider the relation
Heliopolitan deities.
attempts have been made to discover the primitive nucleus of the Heliopolitan Ennead. Schenke(i) regards that nucleus as consisting of the sun-god with Shu, Tefenet, Geb, Nut, Osiris, Isis, Nephthys, Horus. Assuming that we have in Heliopolis an Ennead resulting from a combination of Osirian and Heliopolitan theologies, the Ennead would be
Many
:
Sun-god
Shu Geb Osiris,
Isis,
Tefenet
Nut Set,
Nephthys.
Horus would have here no place - - except, of course, in so far as he might be identical with the sun-god himself. Thoth His appearance in the "Little is not included in the list. (2 as Ennead" of Heliopolis is of no great importance except )
of Egyptian theology. illustrating the supplementing tendencies deities who appear in the Ennead (apart from Re-Atum)
The
do not appear there as local deities. They have been quite removed from the surroundings of their local cults. Osiris is here no longer the god of Dedu or Abydos Set is no longer ;
the local deity of Ombos. On the other hand, the ancient deities who are not included in the Great Ennead are more tenacious of their local individuality at the time when the
Great Ennead was first devised. This is particularly true of Thoth. He retains his connection with a particular local shrine much longer than the Osirian gods of the older Ennead. It is possible, and perhaps likely, that the Enneadic grouping was not a primitive feature of Heliopolitan theology. It has been maintained recently by Capart (3) that the group of deities in Heliopolis was ogdoadic. He bases primitive
ing
view on the Pyramid text 3 17, and endeavours to show that the primitive grouping in Heliopolis was one of four
his
(1)
Amon-Ra,
(2)
Was Thoth
p.
a
123
f.
figure in Osirian
drama before
the assimilation of Osirian
the gods It is interesting to note that Pyramid lists of with that of Heliopolis Thoth Thoth. include a as do rule, goes Set not, which begin with Osiris and
cult
more
>
naturally with
Ur
JIT.
(3) Recucil 33, p. 64
See Pyr. 826 and 832. f.
THOTH AND THE ENNEADS OF male
HELIOPOLIS.
5I
over against four female divinities. Pyr.
deities
gests, according to Capart, this
Tefen
-
Nu Osiris
3 17
sug
grouping:
Tefenet -
Nut
-
Isis
-
Re
-
Nephthys.
Above
the eight, but in a transcendence which excluded him from being grouped with them, stood the local god, Atum. know that an arrangement of this kind existed in
We
Thoth
s
the
and Capart suspects -City of the Eight" that the Heliopolitan Ogdoad was formed under the influence of the ancient Eight of Hmnw. (i) If this view of were city
Hmnn>,
;
Capart
to
accepted, then not merely Horus, Anubis, and Thoth, but Shu, Set, and Geb would be excluded from the most ancient Heliopolitan grouping of gods. Capart has, further, be^
endeavoured to show how his postulated Ogdoad has deve loped into the Ennead of the Pyramid texts. His theory is ingenious Re was identified, in the course of time, with Atum, and in the place of Re thus vacated was another put Set ( .
solar
god, according to Capart). The god of heaven, Nu, was next replaced by the earth-god Geb. Shu, as the son of Re, must follow Re immediately thus he takes the place of Tefen. The resulting Ennead would be :
:
Re (== Atum) (instead of Tefen) -
Shu Geb
(instead of Osiris
Nu)
Tefenet. -
Nut.
-
Isis.
Set (instead of Re) Nephthys. The transcendence of Atum having disappeared by his identi fication with Re, the became an Ennead. Ogdoad necessarily
There seems
(2)
have been variety of opinion in K gypt as to the first pair of emanations from the sun-god. They could be Shu-Tefenet Tefen-Tefenet, (1)
to
;
or
Hu-Sia, P.
92
In
f.
cations.
flike-Sia,
or
Heart-Tongue
(=
Thoth-Horus).
the fusion
Some
of theologies this variety afterwards of these will be discussed later. The
led
Cf.
PSBA,
vol.
38,
to strange identifi
possibility that Shu, in certain with Hu, Hike, and Thoth would easily lead to the passing of influences to and fro between Heliopolis and Hmunu. Note that
aspects,
in
the
more
might be somehow
"grosser"
theories
intellectual"
identified
the
two emanations are male and female:
first
theories the
two
first
emanations might be male (or
(2) Gapart s theory rouses grave misgivings.
taken into
an Ogdoad without Set
?
The
How
colligation of
4*
the
sexless).
could Osiris and
Re and Nephthys
in
(as
Isis
be
"Lord
THOTH AND THE ENNEADS OF
52
HELIOPOLIS.
view, that the Ogdoad of Hermopolis is due to the influence of Heliopolis, and that the Ennead is older and more popular. is primitive in the latter shrine, are inter it. (i) Maspero has collected the evidence for affects as it ested in the general question only in so far Thoth s position among the ancient gods. In the general
The contrary
We
that Thoth is clear obscurity of the problem one thing in of ancient in the any family does not stand gods groupings This of supports the view Heliopolis. relationship to the gods not is primitively connected already put forward that Thoth other hand, Thoth s re \vith the Osirian legend. Yet, on the -
lations with the Heliopolitan even in very ancient texts.
Great Ennead are close and that, His relations with the chief god
of Heliopolis - - Re-Aturn - - are, as we shall see, especially intimate. It may be that the inclusion of Thoth in the Lesser Ennead, and his close connection with the gods of the Greater
Ennead other than Re-Atum, are somehow conditioned by his assumption as a persona into the more developed form of the Osirian drama.
The Book
of the
us familiar with the
Dead has made
idea of a trial of Osiris held before the gods of Heliopolis. (2) The same trial seems to be referred to in the Pyramid texts, (3) knows how the idea student of and
Egyptian theology
every
of this trial dominates the entire religious speculation of Egypt. The precise points at issue in the trial cannot be ascertained. In
was declared .JH, and was made one the president of the judges. He even became
the result Osiris
of the divine
of thought here. obviously, much confusion to show elaborated was trial the of Possibly the whole story was the of Dead, subjected that Osiris, as Prince, or Greatest,
There
court.
is,
which every mortal must endure; in of all men. all directions Osiris should serve as the model the himself from gods the Every man of Egypt besought for some verdict which Osiris had obtained. In the trial of Osiris
to the trial
after death
of the
and
ing up
Temple"
a
new
"Lady
that Tefen in that text (1)
of the
theory on Pyr. 3 17, is
(3) Pyr. 1521
c.
it
is
Instead of build very hypothetical.
would be much more reasonable
the son of Re. simply an epithet of Shu,
Rec., vol. 24, p.
(2) Nav.f Totb.,
Temple")
T,
1523.
169!".
710.
La myth,
eg.,
p.
244.
to
suppose
THOTH AND THE ENNEADS OF
HELIOPOLIS.
53
charge was made against him by Set. Against this charge, apparently, Osiris was brilliantly defended by Thoth, so that the latter received for himself the title "He who made Osiris victorious against his
We
foes."
Thoth active before the Ennead pleaded here Horus and Set, and the
Two Ma
find
It is to
ets. (i)
in in
another great
still
Heliopolis.
held
trial is
this lawsuit,
lawsuit
The
parties are the Hall of the
in
probably, that Plutarch
when he speaks of the successful pleading of the ad vocate Hermes (Thoth) on behalf of Horus against Set. The details of the divine lawsuits in which Thoth was en refers
gaged were thought out after the model of the high courts in Egypt. It has thus come about that several of Thoth s most frequently recurring epithets are connected with features of legal practice in Ancient Egypt. It will help, not merely to explain the development of Thoth s cult, but also to il lustrate the methods of Egyptian speculation in religion, to indicate here some of the titles which were devised for Thoth because of his work in defence of Osiris and Horus before the
Ennead of
Heliopolis. the lawsuits in
presence of the gods Thoth ap as acted recorder of its parently secretary of the court, and V a) In
verdict. This is implied in his familiar title /.
e.
the Lord et."
in
Cf.
(i) in
of
of
Pyr. 770:
1556 there
is
origin
Karnak, L. D.
e. (i.
I,
(4) Cat.
for
of the Lord
of
is
Pvr. 817. Pyr. 957 refers to a decision spoken bv Geb which Set was accused of having stricken down Osiris.
cf.
this
trial
is
and verdict Thoth derived the
(r hftiiv-f). Ill,
175
c.
:
Turin no. 1/3; Edfu R.
1.
297.
nW.t n nb ////;, Turin 912. Cf. the Bk. of Dd. 170) where the dead describes himself as "Scribe of
as Thoth,
titles
"Verdict-recorder
(3) Ssl
(Mission
,
Other
reference to the verdict in this, or another similar trial: Set
sm) e hnv Osiris (2)
are
^ o-==*
a constantly recurring epithet of the Dead. (5) In the texts of the et"
From epithet
C~\
Ennead". (2)
"Verdict-recorder
(3)
Ma
Book
the
the Jit sr in a trial in
In Pyr.
legal
eternity",
(4) "Writer
Thoth
of
same
the
betraying
Ma
the Great
"Verdict-recorder for
O Q jjpm^
whose place he takes). du Musee du Caire Daressy, :
Ccrcitcils,
PI.
of M. K. ch. 17 the
Lord of
All"
XV.
1521 he appears also as moon Pyr. 1520 and as nb m] f .t. In Pyr. 1522/3 Thoth is the herald who announces the decision of the gods in regard to Osiris the gods of heaven and earth, of south and north. (5)
Cf.
Totb.
Nav. 182,
2.
:
In
THOTH AND THE ENNEADS OF
54
Graeco-Roman period he
very often referred to as
is
Ma et
Writer of
dict-recorder (or,
HELIOPOL1S.
for the
)
Ennead"
"Ver
(ssi
;;/>"/
n psd-t).(i)
A
(b)
somewhat
Thoth
similar title of
V
is
AA~wv
f)
Thoth puts the verdicts or decrees of the Ennead of east and west rejoice, jj
^( 2 ) writing
:
D
M-
=>
down
not merely writes
\\ c
.
in
-^<=:> T the decision or verdict
i
but he
s>^
publishes
heaven and earth.
to
it
With nb
mjt.t
the
cf.
given to Thoth in Edfu R.
title
56 nj WWVN
1.
*~ O*
c*
Ijj
Philae (Phot. 995) Tiberius presents mr.t to Thoth, and in the text he says: nii r .t so as to gladden your heart, for she is the food of Your Majesty
In
Receive ever."
Mi
Thoth
is
same place
the
in
.t
is
spoken of as the food which Thoth >
described as nb mt
htp hr ml
.t
.t
:
I
<^<\
AA
I
^^= ~ ^xV
is
most
role
in
(a
partisan)".
development from
a
likely
be unfair
to
is
his role in the Osirian trial,
Edfu. R.
Cf.
(1)
the
in
quoted
that
text
ma
means more than
ct
truth"
:
word seems
the
(TO
"just"
for
a
fair
of Ancient
law-officers
advertised
goddess a
which
that
Hence
to carry
laws
the ritual ct.
their
ma
of
selves,
appears often as Egypt often bear the title
is
et).
in
the
0:7;xo;
(particularly
truthful in
word or
Since
forensic
is
ritus
where
cult
is
prescribed
sacnficii
:
expression, since
for
cf.
Osfo:
men
for
that,
least
at
would be
~^. is
to
et
have
can be
an appropriate and hence
of justice
ma
of
et".
The higher
wearing an image or amulet of official speaks of wearing on his
an
is,
<1
.ov),
goddess "priest
Ma
"
by
to
is
legally prescribed
determined by
if
et
may assume
prescribed
divine
As including what sacrijicionon,
\Ve
ma
to
loyalty
legally
out what
(ritus
the
et
Cairo \Vb. no. 7 3
(cf.
figure
Ma
verdict.
the officials
ma
and then from his
I
forensic sense, something like which itself stands close to "^, done as well as spoken. Ma ct, in the sense of o(/.a
breast
fairness
I. In the text have taken .v.vf mt r .t as 297 etc., etc. This sense is not certain. But it docs seem clear in the titles
a
the
|
the judgment-scene generally.
"Verdict-recorder".
name
^V
L-J \2$<*^L Thoth s character of judicial |
abomination
"his
and
s kl loves,
a
the Egyptians,
in
theory,
the
accomplish
ma
as
just et,
for
our
and
to
fair.
fulfil
all
particularly perfect performance of
cult
ma
~TS n:j) or soo :).
et
=
would correspond
what
Ma
et
to ritiis
of precept, and to can also include what is is
can claim true speech from their fellows.
reference is sufficiently clear in ma et, it is natural that the Heliopolis should stand under the patronage of the two ma cts (cf. Pyr. 3 17). Possibly the two ma cts symbolise the union of N. and S. Egypt under a single Supreme Court. It is possible, however, too, that the dual in the case
great court in
merely symbolises the ideal fairness of the
justice administered
in
Heliopolis.
this sense of intensified
used
in
the votive in-
.cription
of Ahvdos
fairness
Thebes,
Not. descr. 851.
is
^^^
hath reached unto heaven (2) Cf.
the dual
as
a
singular
In
(line
Tomb
61/62). of Userhat, Sethe
Book of Dead
c.
3o (Ani.
3).
1
3,
17:
Tomb
of Inin.in.ib
Champ.
THOTH AND THE ENNEADS OF
HELIOPOLIS.
55
more than a mere recorder he gives judgment with ~^ e 1 (Luxor Court of RamZE | ^^ the court but he
is
:%>
7i
vs
:
^ -
^^
\I/N| U
I
"o
I
:
c>
I
HI
I
-- he gives his judgment along with the 105)
II, Sethe 2, Ennead. This activity has given him some special names
ses
the
Graeco-Roman period
(Mar., 7JcW.
II,
/8 (Mar.,
f)
his
in
activity
the
court
Thoth became the scribe of the Ennead, to
is
probably,
be explained his
Ennead
the letter-writer of the
Q cm
ff\
title
(2)
|
be noted that
It is to
New Kingdom,
of the
74
II,
7J<?;zd.
^
a),
in
62 b). (i)
Through
(c)
ZL
:
and
these
all
1^ ^\ t//W _
Thus,
general.
Anastasi V,
in
titles
Ennead
of the
in
fjQi
r
V&
9, 2
^^^
o
^
1
1=1
to the period the details of
belong
As
to later times.
the legendary trials of Osiris and Horus belong to the early period, it is likely that the legal epithets of Thoth which arose out of his connection with those trials, were drawn from
We
the traditional legal procedure of Ancient Egypt. find, in fact, in the texts of the Old and Middle Kingdoms abun
dance of legal titles analogous to those of Thoth, ascribed to important personages in the State. We have seen that the court in which the trial of Osiris was held, and in which also, probably, the case between Horus and Set was tried, was the Great Hall of Heliopolis probably the Supreme Court of Ancient Egypt. In the texts of the Old Kingdom the Supreme Court is called the D3d1-t (3) and the court in which Osiris was tried is called by n>r>t,
same name in the Book of the Dead (Totb. 18, 3). This shows how the general idea of the Osirian trial is dominated, from the beginning, by the thought of actual legal procedure
the
This
(1)
Gf. the
(2) *"i
1
8)
I
of the 2 .4
te.vt
title
*rr~i
i
\v
title i
Lands".
a
AAAAAA
Thoth
^
s
of ancient
functions
as ar
=
<-
Topographical Catalogue,
roval scribe of the despatches of the Lord
Gf. Karnak, similarly the despatch-writer of the Knncad. as is Thoth 3i where appearing 34 represented Sethe, 22, is
d
<IZ>
o^;
I
"i |
(3)
with Thoth
Theban tomb (Gardiner, \^^_^/
of Ramses 7F, v7 T\ T \"
in
of course,
titles
Set.
f~^
Tiioi
examine the
be connected,
may
between Horus and
bitrator
p.
When we
ancient Egypt.
in
Cairo 61, 65, 66
etc.
n the Hall bearing the royal
document".
THOTH AND THE ENNEADS OF
56
we
dignitaries,
among them
find
HEL1OPOLIS.
not a few which
stand in
the closest relation to those above identified as forensic
Such
of Thoth.
181, 3 77
61,
65,^66,
-W
are
title
Hi fl Hi 1^
!\
"(Cairo,
of O. K.).
Statue
,
titles
*
The
(Cairo, 181, O. K.).
r >sh.t
M
the Hall of The
~)<l3 ^-^ JiOol Supreme Court at Heliopolis, often appears in titles of the Old and Middle Kingdoms. In Mar., Mastabas D. 19, Ka man and "leader of the Hall". appears as a "priest of Ma et",
Thoth
not leader, or president of the the "Scribe of Ma et in the Hall", he
is
is
recorder (the hrp
the chief scribe or
Great Hall, and "Scribe of Ma et looked on as an official of the as an ancient Egyptian dignitary
in the
.v.vf)
Thoth the same way
the
for
but he
"Great Hall",
is
Ennead".
Ennead in would have been an
is
of the Pharaoh, (i)
official
and the connected with it, were modelled largely on the legal customs of ancient Egypt. Even in the later periods of Egyp probably, then, the great trial of Osiris,
Very
details
we find this method of constructing the divine on the analogy of every day civil life in Egypt still steadily at work. We can see this from such epithets of Thoth as tian religion
<c=>
-r^JKi>
R.
given to him
-2Jn
a
Thus
78; 80).
II,
^i|
d:
Graeco-Roman period (Edfu
the
in
J/ld
we
also
explain other late epithets of our
Phot
CPhilae,
8 54\
-
55 b; Edfu R. II, 73 etc.). Sib sbhti a familiar legal title in the O. K. (2)
III,
-
as
is,
(Mar well
is
"
Dcnd
"
known,
the pictorial representations of the Judgmentof course, closely connected with is,
Through scene
^^1
which scene
the Osirian legend, Thoth has come to be associated with the weighing of the heart. Thus he has received the title I
(cf.
Totb.
Ani
c. 3o,
the Ptolemaic period. for
(1) Cf.
Louvre
A
III
instance
36, Inv.
(2) S)b *bhti
ssi
hrp
r) ss)
t
.v.v j
m
vol.
LIII,
DI
wsh.t
dhjLt
the
3i3i: he
dignitary at Gizeh (L. D.
antiq. eg.
It
\vr.t.
is
a
lt
:
II,
is
of a
titles
ssl
34, g)
Again
again,
title
is
very frequent in often written with the ibis-deter-
f >n)
is
well-known
110.46. r
is
The
3).
cf.
no. 65
.t
man
m
sib sbhti legal
no. 61
of
pr ml title
the
.t,
and in
XIX th Dyn. recorded
and JIT
siij
dwl pr
the O. K.
(ibid.):
set
here the
where we read the
r
in
niswt.
Dlnvti.
Cf.
Catal. gen. dex
man
titles
bw hr
hrp
is
.vjfr
ss},
imi s)b
ri
imi
THOTH AND THE ENNEADS OF minative
^
Dum.,
IV, 760,
1).
(L.
HELIOPOLIS.
57
-
48)
liaiigeschichte,
appearing thus as a name of the god. (i) In the scenes of Judgment Thoth appears in two chief roles on the one hand, as ibis-headed god who weighs the heart of the dead, and, on the other, as ape seated on the tongue of the balance. the
:
Thoth
In this second role
described as
is
J^vfl
<z>
T
(I
(j
(Edfu R.
3i)
II,
that sits on the
"He
O$ ^
explains his epithet
O^
a f)
l|
Dend.
Gf. Vienna,
(2)
Text
also Lacau,
Edfu R.
rcl.
3
II.
^^
aQ
Scales".
Tomb
was
called
(I
"Thoth,
s
epithet
<ci
balance,
57a.
Pap. Rhind
I,
(=
7 b. 9
Thoth), <^
calls
^^t_
^
Thoth
"Lord
5 i
WVW\
A
A
^^
fTl
(1
(Ca/a/.
^
cf.
(Pyr. 1523,
(1
tout
simplement
J/nsa
c///
Cairc. Darcssy.
rf
we have
Pyr. 1287). Thus, as
d
oii
1
devcnu
orthographe
^ =0=
V^
dieu
le
nom
de son
forme
en
dieu
le
est
GTGC9I, Tl*l, grue)
d
O
copy of Istn
"the
balance".
par suite d un rapprochement
rectitude,
II,
XX. See
no.
at
a
I
= ^^
tk
C
I,
I
tV
avoir etc
apres
Saal
From all this it appears how unacceptable is Lord s explanation th. He says (Bulletin de Institut fr. d arch. or., vol. 3, p. 18):
very early period.
ofThoth
71 b: Diim., Histor. Insclir.
:
Museum. Sarkophagus
obvious that the Judgment-scene was pictorially represented
is
it
i3 b
II,
c. appears as a title of dignity, L. D. Ill 26, o o X O fi, Thebes. Anubis, from his activity in the judgment-
called in the Pyr. texts
already said,
:
Since Anubis weighs the heart of Osiris along with Thoth. he
Ccrcueils, p. 129).
la
\\
ZI
61 a
Pharaoh
the
I
* V\ V\
of
e,
(rh) the ~")
fx
-crSS
(de
on the same level
is
Recueif, no. 3^, p. 180.
AAAAAA
U fL
81
Ill,
Kunsthistorisches
calls
1
who knoweth
of the
is
that epithet
:
jj.
(1) Cf. Mar.
scene,
This po
(2)
of Thoth, as ape on the tongue of the balance, fully
sition
as
balance".
de
avec celui
nom
du
d ibis*
de
1
la
^
^
"
_TJ
justesse et de la
du ibis."
fil
a
As
plomb dc a
matter
/
of fact
=0=
as ape that
lance
cf.
has nothing to do with
jb^, sits
on the balance.
Harris,
I,
45, 11, 12:
"ibis"
Thn, not "I
made
th,
for iv
;
is
thee tf\
is
it
merely an epithet of Thoth
"ibis".
a
~
For the ape of the ba Thoth sits thereon
balance:
as srcat and
_
Gf. also
Studien). "opener
text
Kuban
the
Lexa
In
of hearts
has the
"th
of
1415,
Stele, s
text
(cf.
Ma
the
Nay., ct".
and Lexa
Totb. XIII
(Spiegelberg, Dcmotischc demotic gives as the name of one of the porters
Totb.,
125, 42
These two
44), while the corresponding hieratic
epithets belong to Thoth, and the apparent
want of agreement of the hieratic and demotic here what has been said above.
is
easilv explained in
view of
Chapter IV.
Thoth and Re
in the Solar barque.
Thoth, as has been shown, stands with other ancient such as Ptah, Min, Hr ;rr, Neit Anubis etc., outside the primitive Ennead of Heliopolis. Yet it cannot be denied that there are very close relationships expressed, even in very deities,
early texts, between Thoth and the Heliopolitan sun-god. In the Book of the Dead of the N. K. period Thoth often appears as secretary of Re (or of Osiris, thought of as
and he constantly appears with the sun-god in the - generally accompanied by Ma et. Thoth barque (i) is therefore a companion of the chief god of Egypt, wlierf the latter goes on his administrative journeys. It is not un likely that the Pyramid texts which speak of a "ScriSe^ of the divine book at the right of Re" refer to the presence and function of Thoth in the solar barque. The Pap. Harris, I, 6 8, refers to the "writings of //wmr~the accountant of ReHorus of the horizon". Thoth is also spoken of as "Re s scribe sun-god)
;
c
solar
A/VWV\
/"s
of
Ma
Tomb
c et"
(Thebes,
of J\
ri
_D | >
L. D.
We
judgments of Re. function for the sun-god
= he that records the
Text
III,
299)
Thoth per Atum. Thus in find
forming a similar "Atum decreed unto thee the Votive inscription of Abydos Thoth wrote it (/. c. the decree) down, his own length of life :
:
beside the Lord of All
(/.
c.
Re-Atumj".
According to Pyr. 955 the Scribe of Re is dismissed in order to make way for the dead king: and Pyr. 1146 makes (i) Cf. Nav..
1 otb.,
c.
12: Turin Pap. (P. and K.) i3o
69, II
etc.
In
the
funerary texts of the M. K. there is a formula by which the dead may become a scribe of Re (Lacau, Text rcl. Rcc. XXXI (1909), p. IO. n). When the dead becomes, at the same time, scribe of Osiris, the identity of Osiris and Re is im plied.
Note the strange N. K. passage Leyden
spoken of as being in the
prow
of
Re
s
ship.
I,
346,
2,
11
12
in
which Set
is
THOTH AND RE the dead Pharaoh the the
bably
of the divine
"Scribe
sense
of
"Scribe
is
THK SOLAR BARQUE.
IN
of the divine
"Scribe
in
Re"
Pyr. 955 in
book"
book",
Pro
(i)
identical
with the
and the general with Thoth as
Pyr. 1146;
Pharaoh becomes
that the
is
59
identified
moon-god, and assistant of Re. (2) This is implied also in Pyr. 490 491, according to which the dead king becomes the
prow of Re
Dhli in the
sends out
Re
s
s
ship
who
messengers, and does
seals the decrees of in
general as he
is
Re,
ordered
to do.
268 transforms the king into "Sia Pyr. 267 (the bearer of the divine book) at the right hand of Re". (3) It may, probably, be assumed that the bearer of the divine book is one witli the scribe of that book. But who is Sia ? In the
Book
Dead
of the
c.
(Nav., Totb.,
174, 18. 19
[A
f])
the dead
am he who declares what is in the heart of speaks thus the Great one on the feast of the //z.v-garment (4) I am Sia at the right hand of Re who makes snk the heart of him who :
"I
:
stands before the tph-t of Nu." Sia is here again at the right of Re, and his functions in to Re are, regard probably, con cerned with, or determined by, the "divine book". The mean ing of snk is not clear, but the whole passage recalls Pyramid texts like 962 and 963, where Thoth beheads the king s ene mies, and cuts out their hearts (cf. Pyr. 1999). In the late periods there is no doubt about the identity of Sia and Thoth Sia being freely used in the Greek period as a name of Thoth. Further, the "Scribe of the divine book" is also clearly Cf.
(1)
dead.
in
the
prayer
Totb. 94,
I
ink-bottle
for
4 (Nav.)
The dead is to be equipped as a scribe. (2) The title "Scribe of the divine book" was O. K.
the
Cf.
Sethe,
Imhotep,
p.
a
Der el-Gebrawi 11, pi. XIII, XXVIII etc. We know that were wont to recite the sacred formulae of the Brugsch, Drci Fcstkalendcr, Plate VII, 7
divine
book"
O. K.
Cf. the
who
recites the
title
$^
"Praises"
9, 14
(the
1||^^^
Dua (L>
=
I,
21.
Cf.
ritual, is
the
it
one of
a series
97
a
the
like
15, 19
Dl H
( .her
also
hcb
Davies.
Scribes of the divine
the
book"
In
of the chief
title
17: Krman, \Vcstcar
and palette for the
( .her
"Scribe
hcb.
of the
of ritual books).
IVth D vn -
^
of the History of Religions will remember the Stoic (and the earlier Orphic-Pythagorean) idea of the moon as the abode of the blessed dead. (3) Students
(4)
Sechmet,
garment Cf.
Pyr.
A Isis,
:
nb ins
is
referred to
and Hathor
in the
Totb.
c.
99, 4 (Nav.).
Greek period.
\b
ins
was some kind of garment worn (by the 268 where the same text as in Totb. 174, 18
Xb.t ins
is
an epithet of
means bearer of
it
priests")
on certain
19 occurs.
the ins
feasts.
60
THOTH AND RE
identified
in
enumerates them is the text adds:
is
"he
Pap. Salt, 825 VII, onkh (= Library) among :
of the divine
book"
we
Since
Thoth".
texts (i) the dead
Pyramid
l
of the Per
the officials
24
Thoth.
late texts with
"Scribe
THE SOLAR BARQUE.
IN
is
and a gloss
in the
that
many
find
in
and since
identified with Thoth,
the identity of Sia and Thoth in the later periods makes pro bable their identity also in the early texts, we need scarcely
whom
hesitate to take the scribe
the dead displaces in Pyr. 955
as Thoth.
The idea of the "divine book" seems to have been bor rowed from the methods of government administration in Kgypt. Just as the Pharaoh received reports from his mi nisters and various officials, and just as the details of all ad ministrative work in Egypt were carefully recorded, so must the king of the world, the sun-god, have official reports, and official records. (2) Thoth, as the friend, and trustworthy minister and scribe of Re, kept for him the great book of government (the "divine book") in which every detail of Re s empire, and its administration would be carefully noted. (3) The book would not be primarily a "Doomsbook", or "Book of
but only an institution belonging to the practical The presence of Thoth and s world-government.
fate",
Re
side of
Ma et
together
of the
methods of Re
in
the
solar barque
is
symbolical, probably, denotes the justice
Ma et
s
government. and fairness of Re s rule and Thoth symbolises like and efficient character. (4) ;
tant
Cf.
(2)
Note the
title
of
business
1233: I23j: 1^05: 1507: 1725: 2150.
i3o: 505: 709:
(i)
its
Thoth
in
Harris,
I,
6
8
C
tjpj
of
Re
accoun
of Re. (3)
Breasted (Rcl.
earthly kingship of (4)
and
thought,
p.
For Thoth and Ma
and often elsewhere.
In
et
in
how
17) notes
Pharaoh were transferred
to
easily the qualities of the
Re.
the solar barque see Nav., Totb.
the Greek period
Thoth
s
presence
in
c.
i3o, 24
26,
the solar barque
is
looked upon mainly as intended for the protection of Re against his enemies. With Great in magic in the barque of this function of Thoth is connected his title (Totb. 182, 8). The title suggests the power of Thoth s magic as against the Apophis, and other foes of the sun-god. The Book of the Apophis (Brit. Mus. 3 1, 20) says that it is by this hike (magic) that Thoth defeats the 10188, 25, 15
millions"
:
Apophis-dragon.
Cf.
Horns-Myth
(Naville),
PI. VIII.
In the
tomb of Rameses, Thebes
THOTH AND RE
IN
THE SOLAR BARQUE.
61
_It may be that Thoth s confidential position as minister and chief scribe in the government of Re, is due partly to
the naive sentiment that the
moon
is
a representative of Re,
a sort of locum tencns for the sun-god. Thus the two great astral deities would naturally, between them, rule the world.
We
shall see in the following chapters
how
the idea of their
common government
of the universe led to certain interesting in the developments theological speculation of Egypt. Ma
et
called
is
\\
"(I I
Piehl,
amulet
Inscr. in
the O. K.
I,
99/).
^
j
1
U AAAAAA
*\
This seems
the solar barque.
Cf.
Q\
to
A
^
N
imply what was
^37 _
in
the barque of
that
Thoth wore
said
above about the
a
millions".
figure of legal
Ma
et
as
officials
of
Chapter V.
Thoth as lunar
deity.
Plutarch represents Hermes as winning", in a game of chess, a certain amount of light, or a certain number of short periods of light, from Selene, the moon-goddess. The light or light- periods which Hermes (Thoth) thus won, he put to gether to form supernumary or epagomenal days of the Egyptian year. The story brings Thoth into close connection with the
moon, and is probably a genuine echo of the Egyptian spe culation which regarded Thoth as primarily a lunar god. In Egyptian texts Thoth s relationship with the moon appears to be of two kinds. In a great number of texts he is represented as being practically one with the astral body_ -
with the
not as the the
moon.
moon moon
In a great many other texts he appears, but as the guardian, or protector, of In our discussion of the legend of Horus and Set
we have met
itself.
itself,
several instances of this second kind of relation
ship of Thoth with the moon. It will be convenient here to examine in the first place the texts in which Thoth is treated as one with the luminary that rules the night.
a)
Thoth as
identical with the
moon.
The later texts are quite clear as to the lunar character of Thoth, and we can work back from the clearer texts to the less obvious and suggestive texts of the older periods. Every student of Egyptian is familiar with the constantly recurring representation of an ape bearing on his head a lunar crescent, (i) The ape is Thoth, and the crescent iden tifies him with the moon. The crescent-bearing ape is found
(i)
Sethe
i
~,
Cf.
Naville,
105 etc
elc.
doschen
5,
I
:
Thebes,
Tomb
of
^^
e <
[]
(J
=u)
Abschrifl
THOTH AS LUNAR
DEITY.
63
every kind of text in periods subsequent to the N. K. He is often adressed as "Lunar-Thoth". Thus, for instance, in the Turin Pap. (P. and R. 25, 3 f.) in
:
Hail
O
Lunar-Thoth who enlightenest the Duat
in
the necro
Hail to thee Lunar-Thoth, thou self-engendered, the
unknown
polis
Renewal
!
!
of south and vigour are besought at times for the
king, so that he may become like Moon-Thoth. Thus Seshat "Thou shalt renew thou shalt says to Sethos I thy youth :
;
when he
flourish again like looh-Thoth I,
51 a,
3233
:
cf.
Mar. Ab.
a
is
child"
(Mar. Ab.
II, 7).
We
find that in the temples of looh there was usually a special cult of Thoth. To this a passage in the Book of the Dead (Nav., Totb., c. 80, 8) refers have made provision :
for
Thoth
in
the house of
and the moon which
identity
between Thoth
here implied is, at times, much more the Book of the Dead. In ch. i3i, 1 2
is
clearly expressed in (Lepsius) the dead describes night",
"I
The
looh."
himself as
that
"Re
shines
in
and the context makes it clear that the sun of the no other than Thoth. The idea that the dead becomes
night is Thoth, or the moon, is often expressed. The deceased "tra verses the heaven [like Re], and speeds through it like Thoth"
A
(Nav., Totb., c. 178, 20, according to a). of the dead king in the Pyramid text i3o /v\
,
The same
said
is
:
r-1
(N.)
(N.)
()
%
I
9
B
.
s
o (0
*.
The dead Pharaoh becomes one with the sun-god Re by day, and \vith the moon-god Thoth by night. The verb which describes the movement of Thoth as moon underlies the (i)
Cf. the
Chons-text
in
Edfu (R.
269)
I.
\\
/WXAAA
.I-
The
texts
vary between
AAAAAA
Pyr. 920 the dead king
is
called
l and
JU Jkwijh -4=*
^r
mediately preceding text he is identified \vpi here symbolise Thoth as moon-god.
[j
i
I
^
^^^
s
n ^
,-*-,
l. jk ^f
xnivi.
In
In
I
the
im-
I
Possibly
chief cult-centre
one of his chief positions was that of wp ntrivi or wp
I,
AAAAAA
the sun-god.
Thoth
and
the
was
wni and
ID/IP,
and
THOTH AS LUNAR
64
DEITY.
name
of the Theban moon-god, Chons ^the rrv of the Hebrews). familiar
wanderer"
"the
There are extant a great number of votive stelae dedi ~T* ^=^ cated in the N. K. to Jl (0 "Moon-Thoth". J| On one of these (HanOver no. 20) Thoth is represented as moon between two astral deities, with the legend
^
[j
:
With
Lunar-Thoth
veneration to the stars of recognition of Thoth s astral character. this compare the inscription on the Turin stela no. 157 1(2) to
"Thanksgiving
:
clear
a
-
heaven"
over a lunar barque
the text:
is
^=^
X
(1
:
Jp
|
^
"
^^
(sic)
\f
*
we
1^1. Under the barque T III
read:
^
*
veneration of
stars are
him
"Honour
1 1
like
;
[)
r
v
_ZI
Shu (= Sun-god),
rubric Brit. Mus. g$3 "When points to the same astral :
text from
Karnak of
*^j J ] \ J |
vere him like
XX
Amosis
the
IV, 20) conveys the same conception
f V/r.
Re",
/
///is
invisible"
A
of the god.
period (Wb., no.
^^
\J.
<=*
of
"Praising
The
looh-Thoth".
Thoth and the character
^
-^=^
J
^ rJr
A LA
I
:
()^|g-"Re-
[j
looh-Thoth".
The Graeco-Roman period
furnishes abundant evidence
Thoth
and looh. In innumerable and other scenes of the period the ibis-god (and often and the the ape-god) is shown wearing the lunar crescent texts of the period freely identify, or confuse, the two divin ities. Thoth is described, for instance, in Kasr-el-Agouz (4) the
for
of
identification
ritual
;
as
Hermonthis
in
"Thoth
m Hi
resplendent (i)
Cf.
in Brit.
the
Mallet,
moon.
Osiris
7
jy u
\U
li
m 1
/
-
11
Dendereh (2) Rec.
^s.
Thes. is
(j
"
we
(5)
u, 168
moon
, <m>
^
*
find the
com-
well-known
epithet
IV.
^
Kasr cl-Agouz,
(5) Brugsch,
of the
In
heavens".
Mus. 807.
(3) Mistake for (4)
J^p JJ
I,
p. 82.
3J, 27.
called the
"bull
T
"Bull
who
m
ought
of the is
to
be
heavens"
u m. is
a
renewed each day
in
heaven"
(Pierret,
THOTH AS LUNAR title
posite
jj
of the
bull
^
o"]
"Osiris-Moon-Thoth.
i^j
heavens".
65
*
5^^ The same
<o>-
DEITY.
composite name, a symbol
of far-reaching identifications in theology, appears also in Philae. At an offering of the "Healthy Eye" to Min, the words are spoken "Receive the Eye, that thou mayest go forth therein in thy name Osiris-Iooh-Thoth, that thou jj mayest illumine the Two Lands, and make full the Eye on the 15 th [of the month]." :
1
^^
"]
The Ptolemaic texts abound in epithets of Thoth con sidered as one with looh. In is called Dendereh(i) the king
of him that increaseth
"Son
in
where
size",
from
T^OfjT?
the parallels obviously is Thoth. One of the most familiar lunar epithets of Thoth which is as old as the N. K., (2) is "Lord of heaven", ^. Other lunar epithets given to Thoth in the later periods, are I^f^. "the Beautiful one of the night" (Metropol. Museum, New
York
12, 182, 2);
Mar., Dend.
IV,
Etudes,
p.
nant the
p.
242. the
see
(i) Mar.,
.
moon
Q Y /
at
Thoth
IV, plate 741.
I.
Chons
56)
3,
the
Ma
-that
make
the
moon
et"
preg as
a
W
(4)
A Chons
*
k
of the
"Bull
A./. 33(i895,
p.
Hymn
125)
For Osiris
II).
as
West"
"Bull
(Pap. Rhind). For Thoth
to
Thoth
of the
(Brit.
Mus. 22q3 see Pap.
Westerners"
23.
Dend.
as
Ill
74
Another
b.
Der el-Bahri
In
the
I,
I
-^0^^
of the
1
in
Q]
V-
is
I^T^
For sun and
1440.
(Chons)
Dead
*^AAA
O
i3i,
1
Q
^^
fl
2
is
R^Twho
(Lep^us).
obviousl v Tll oth, the -
[j
A
^^
i
l
Q
55
Thoth. the Hermes of Egypt.
Thoth
60. 59. i36.
Fldfu reads
Book
of
54 == Urk. IV, 232.
II,
J^
see Edfu R.
in
moon-epithet
^ j(
text
Dendereh
V
night"
For
ps idea of
epithets
-Bull of
called
/,-
s
-
Cf. the reference to
$^F=y=*.
also
is
described as
is
moon-god).
also called
is
Amenhotep
(2) Cf. Naville, (3)
/ft
Thoth ,
Mus. 10188,
Brit.
(Mar.. Dend.
"Silver Sun"
theology, see Frank. Studien zur babyl. Religion. in Berlin Thoth is called kl m h.t~ l.t bull (<94i)
an ape-statue
of time of
the
Pyr. 420;
Babylonian
*>WJir::
statue
Edfu (R.
(thought of as
in
Temple".
(j^j^
cf.
shining"
same lunar origin are Thoth
Dend.
Mar.,
females"
On
(3)
;
the
In
27).
bull"
"mighty
in
Cf.
29: I,
58)
Of
82). (4)
(Mar., Ab.
as
II,
-the brightly
J^[j(j
(
^
^.
-shines
THOTH AS U NAK
66
^z^^, O
of
"Lord
(Brugsch, Thus. IV, 759), and f{{{ p^ Reckoner of time" (Karnak,
time"
I
i
of
"Ruler
Bab
DK1TY.
(ibid.}
years"
^O J
;
;
Of O
I
(
)
Pllilae )
(
4
Edfu R.
\
Q the
*"
el-Abd, Scthe)
1
"Reckoner"
^^^
A $
Cf. Nav., Totb. 100, 10).
25.
I,
:
I
I
very ancient lunar
(Pyr. 2150). epithet of Thoth is "Chief of heaven", It is evident now that in the New Kingdom, and sub
sequent periods, Thoth was with the moon (iiwh\ itself.
made
in
K. and of Thoth
the M.
Certain hints
commonly regarded
How
earlier periods s
as identical
this identification
far
it is
was
difficult to ascertain.
lunar character seem to be conveyed epithet of our god
in the texts of El-Bersheh. In ITatnub the
and one cannot help com paring this title with the lunar epithet of Thoth in the later periods "Bull of the heavens", 2) The identification of Thoth with the moon in the M. K. ran readily assumed, if it can of
"Bull
is
MaVt"
fairly frequent,
i
be"
be shown, that this identification was made already in the ). K. Then- are indications in O. K. texts which, though they (
do not. perhaps, make certain that identification, point to at
all
more
events,
We
it,
or less clearly.
have already discussed the Pyramid passages which
speak of Sia, the bearer, and, probably, the scribe, of the divine book at the right hand of Re. It is very likely that Sia is here, as elsewhere often, identical with Thoth. The Re" would be the natural position of honour second of the great astral deities, and it is reasonable, therefore, perhaps, to assume that Sia is one with the moon, as well as with Thoth. We saw above that the text of the Book of the Dead (Nav., 178, 20) which describes Thoth as
hand of
"right
for the
moon
the
traverses
that
the
is
sky,
directly
in
paralleled
Pyr. i3o.
we have a ritual text which was, apparently, awakes Thoth is high". Ancient Kgypt /?)/ in somewhat similar text Pyr. 1520 seems to explain the In Pyr. 126,
widely used
A
in
is
"Thoth
phrase
high"
in
a
:
"u
:
lunar sense. O
rv
(i) Cf.
Thoth
12) Cf. the "powerful
no.
i.
1.
young
s
epithel in
epithet bull
20); see note
1
^
^
(I (g.
of Nannar in Babylon
with mighty p.
hilat
64,
(^).
horns"
:
n}
o
bunt
(Phot. ion). ikdii
(Perry, f/rinnen
sa karni kubburu
und Gebete an
=
Sin,
THOTH AS LUNAR "Osiris
shines
Ma Ma
Lord of
The
Ma
forth et at
:
purified
every year
DKITY.
67
the shin
is
high
:
is
tin-
s-beginning."
Lord of can scarcely be other than the Bull of and the reference to time-delimitation accentuates the et"
et
;
We
lunar reference, (i) find a parallel text again in the M. K. (Cairo 20520), and in the Book of the Dead (Nav. 178, i3). If Thoth is thus identified with the moon in a widely used ritual text of the O. K., his identification with the moon-god must be regarded as one of the oldest features of
Kgyptian
theology.
The Pyr. text i3o, already referred to, is the clearest ancient statement of Thoth s identity with iouh, the moon:
-U. If
Re
the sun, Thoth must be the moon. able text Pyr. 128 points in the same direction
The
"wayfarers
and moon Jf
it
The remark
is
of
heaven"
are
Cairo, 20520). (2) must be admitted that the
:
Re and Thoth
as sun
(cf.
Pyramid
texts
sometimes
clearly indicate the identity of the moon with Thoth, it be shown that certain obscure Pyramid allusions become intelligible
when looked number
at
in
may more
the light of that identity.
In
332 a
of beings are warned against the Pyr. 829 failure to recognise the blessed dead. They are Re, Thoth, Hr spd, and A pt. Re is, of course, the sun K) pt is Saturn ?
Hr
:
:
almost certainly an astral being of some kind. Thoth spd will then be here simply the moon and we have then in this have the same equapassage a list of heavenly bodies. (3) is
:
We
(1) Cf. Prisse,
Mon. egrpt.,
The whole
pi.
3i
for another
echo of Pvr. 126.
Re and Thoth as sun aiul moon. They are to take with them the Pharaoh so that he may live on that on which these gods live, so that he may rest where they rest, that he may be strong with that with which they are strong, and sail in that in which they sail (/. c. the (2)
context
Pyr. 128
i3o
barque of Re, which carries Re and Thoth). very corrupt text in Totb. 178,
A
1517
(Xav.).
takes
The passage The gloss in
Pyr. 128
reads (3)
Pyr. 956, 709
^eem
also to identify
Thoth and
appears
in
a
the Cairo text (20520)
the
moon.
TROTH AS LUNAR
68 of Thoth
tion
in
/<<>//
where Thoth
Pyr. ii53b,
with the other gods are called the children of
Horus /.
with
DEITY.
and
jj^^g,
Heaven.
r.
iHatnub II, 7 etc.), Just as Thoth is the "Bull of Ma of heaven" (i) (Brugsch, 77/f.v. I, 371, so is he "Bull The epithet of the gods" (Pyr. 12370). "Strong one et"
and the the
(2")
be a lunar epithet referring perhaps to the brilliancy and power of
of
"chief
(Pyr. 2i5oc)
Nut"
of Thoth
seems also
to
the luminary that ruled the skies of night. (3)
Thoth as protector
b)
of the
moon.
not always identical with the moon. The theology of ancient Egypt is not a logical and It s-lf- consistent system. frequently combines contradictory same the in divinity. It is, there-fore, not strange to qualities
Thoth, as a lunar deity,
rind
that,
while
the
moon
that
the
the
as
Thoth
set of texts
traverses
merely
presented
one
in
is
skies,
guardian,
is
identified with
another set he
in
the
specially
is
re
protecting
deity, of the 1110011.14) Here we arc- reminded of the Pyramid texts already discussed, in which Thoth brings back to Horus
the eye of the latter. AVe have seen that those passages may be taken, in general, as dealing with the various perils, such as eclipse, darkness, storm etc., with which the luminaries of
heaven, and particularly the moon, are frequently threatened, and with the rescue from such perils of the moon, and the other luminaries, through the power of Thoth. In all such
passages Thoth appears rather as the guardian of, than as one with, the moon. It is well known that iu ancient Egypt the sun and moon
were regarded as the eyes of the god whose face is heaven. in the Papyrus Xs-( lions, II, i, it is said of the eyes
Thus, of
Amon (i)
(2 i
In I
In
the
among
i
3)
:
I
vr.
Is
s
Dyn.
III tli
id.
\
p.
text
Brit. Mus..
05 snp\i.
no. 22^3
Thoth
is
called
"the
Bull
Note.
I29C speaks of the strength of Thoth.
the
Pyr. X23 the
hoth
X\
;in
stars".
title
"Father
moon
epithets also,
is
of
called
evening"
nv.f
///.>.
/ nth. 85,
u
1
as
as will be seen below,
eye
14
15, to be referred to
of Nut
and possibly
Thoth with the moon. was familiar with this conception.
:
the
epithet
is
Thoth? one of
this Pyr. text really ex
presses the identity of 14) Plutarch
Vid.
Is. ct
O. 41. 4
5.
THOTH AS LUNAR
This idea
DEITY.
69
very familiar in the Ptolemaic texts. Thus "On the i5th day of the II, 3ib):
is
Dendereh (Mar., Dcnd. month
in
is full and the left eye is ip, and their rays This making lp of the left eye, and the union of the rays from both eyes are thus referred to in another Dendereh
the right eye unite."
"Osiris into Jhc_JcjjLjr yc1 _cm text (Brugsch, Thes. 1, 54 j^nters the isth." This entrance oT)siris (here perhaps sun-god )
:
=
into
left,
eye
(*
again referred to
in
tfrfi
its
beauty
g. union of th^rays from both eyes) Dendereh thus:
to his place
""7oo/z~comes
i
- -
the
is
eye equipped with (Brugsch,
left
Osiris unites himself with his left eye
:
Tties. I, 3o). (2)
The implied
moon
idea that sun and
in
are the eyes of heaven
is
P. 3055, col. 2, 3-~4 when Bull that shi-nes in his two eyes". The Bull
the
text Berlin
ritual
speaks of "the is here Horus of the rising sun, who, like the moon-god, is a bull or mighty one among the gods. Horus is the gnihs (bird) "who brilliantly shines in his two eyes" (Edfu R. I, it
That the moon, then,
366). (3)
Cf.
(1)
moon anJ moon
the
as (]f.
(2)
Tutb. Nuv.
called
is
1
5
1
a.
56
in certain
Ley Jen.
>Aa).
the left eye in the O. K.
I.
aspects was regarded 350.
Ilvmn
from Pyr.
appears
the eves of heaven see Junker, Onwislegcnde, Plut. Is. ct O. 43. 5. At the ne\v moon of the
p.
to
Amon. That
On
I2.ii.
13^
the sun
etc.
month Phamenoth
is
because on that Jay. at the beginning (sij-iJaai;), of spring, Osiris enters the moon. The union of the right eye \\ith the left means the reflection of the sun s light by the full moon. (if. for this iJea Mar. Dcnd. \\ celebrated the feast of
3i b.
Herodotus says at the
moon-god
-Lntrance"
(11,
47)
time of
full
that
swine were otleieJ
moon. This
spoke of Set as having swallowed the left The swine would thus be offered
of a swine.
Cf. Totb. t
enemy.
that threatened the Cf.
(3)
c.
112
I.
41
2.
Cf, the \\
I
I
I
sacrifice in
Kgypt
to the
the
to
moon-god
as
its
defeated
- for a sacrifice of swine in connection with a calamity
moon on
Kdfu R.
in
perhaps, an echo of the legend which eve of Horus while he was in the form
is,
the
151)1
Horus
is
of the
month
^b^
eclipse;.
^=
U
Horus Myth., XXII,
ivi/..
/j\
i.
where
it
is
said
of
Horus:
THOTH AS LUNAR
70 rather as the in a text
eye of the god of heaven than as an inthus obvious. This is expressed poetically
left
dependant deity
DEITY.
is
of Philae (Phot. 997)
:
The mysterious Ba came forth from earth was still wrapped in darkness ~
"
@-oz^
<C
<
while
the ocean,
{
D O
T^^^^ F^ ?TJo
D***"
I
?
Properly speaking sun and moon are the eyes of Heaven, not of the sun-god, and it is only one of the many incon sistencies of Egyptian thought when they are spoken of as the eyes of Horus of the horizon, or of any other sun-god
Ptah
Berlin P. 8048, col. 6 ; 6 8). Considered merely as the eyes of Heaven, sun and moon were to the Kgyptian of divine substance, but they were not gods. Hence they might require the help or care of some (as,
for instance,
in
personal deity.
The two eyes which
a term
of heaven are often called wdl-t, of
the
their
bright splendour. perfection expresses Hut, in the majority of texts, and practically in all the texts of the Graeco-Roman period, jrdl-t is the name of the left
moon. (Y) After the days of waning, disappearance, reappearance, and re-growth, the moon could well be described - the as the jrdl-t healthy, or sound, eye. After the perils of eclipse, the moon would come forth again perfect and rye, the
brilliant, it
"heiilthj-"
as before.
disappeared each evening
The
right eye of heaven, though
showed
in the west,
itself
again
every morning in the splendours of the dawn. Its eclipse was rarer. It was exposed to fewer perils, and to lesser change,
*
CT\ f
.
Cf.
Macrobius, Sutunialiii
antiqiiitas.
A
text of
Dendcreh (Brugsch, Thcs.
ontaining the n\1i.t preceded bv Thoth, savs I
|
Solan ,/om oculum
I,
21.
I,
3o) referring to a barque
*L**^.
I
I
:
a
(i) Cf.
barque
containing
HKt"<.scn,
Thcs.
I.
Osiris
.^4.
:
1]
(J
|
7
IJJ
follows.
<d3>
\\
n -- ? JJLJ
The accompanying
35. 36. 37 etc., etc.
^^
r
I
(l
oQ UQ text
runs
THOTH AS LUNAR
DEITY.
7
r
left eye. And hence to the left eye, rather than to the right, was given the name n dlt. In the incidents of the Horus-Set legend we have seen
than the
Thoth playing the role of defender of light against darkness. In this role, as we have seen, Thoth brings back to Horus the eye of the latter, which had been injured b^ Set. Most of the Pyramid texts which refer to this function of Thoth, speak of the eye brought back as the left eye of Horus, the i-., /
moon. There
however, a number of ancient texts
are,
.
in
which
a rescue of the right eye of Horus by Thoth, is spoken of. (i These texts belong to the circle of thought which has pro duced the numerous legends of the sun-god. The 17 th chapter
>
of the
Book
Dead
of the
the most familiar collection of such
is
those of them
in which Thoth appears, he acts, as friend and very naturally, protector of the powers of light their foes. The against right eye is not always represented
In
legends.
back by Thoth to Horus it seems often and Thoth s function towards it is a some what unintelligible one of soothing it when it finds a rival
as being brought to return of itself
established
in
:
place, and,
its
resetting
finally,
on the face
it
of Horus. (2) (1) Cf.
Altestc
Te.\-tc
Cf.
(2)
in
Book
the
particular
Nav. Totb.
37-
167.
of the Nubian Hathor.
legend
the
M. K. ch.
(
whole problem
Sec for the
Grapow s study, Das i~. Kapilcl dcs Many points of Thoth s work the
Dead of
the
o!
17.
l.epMU>
20.
2,s
3i,
dg. Tnlcnbuclu the
for
eve
right
Junker
A.
s
of
tin-
17
tli
ch.
ni2.
Horus are
reflected
in
Auszn^ dtT ILithor- l efnut Akad. loin, and Scthe s valuable
essa\
:
aus Xnbicn (Appendix to the Abhdlgn. der erl. work, and statement of the ancient I
criticism of this
row Sonncnaugc, das
of
Merlin Diss.
s.
/.nr
legends
alta^.
Sage
rcnuic war (I.eipxig, nji2). The whole problem has hinrislc^cude \\ ien. KM/ recently been reexamined by Junker in his studv. /)/ ( in
dcr
l-
(
In
this
work Junker shows convincingly
concerned the right
the
is
eye
left
eye of
of Horus
Horus sun
(the
s
that the eve with
moon
1
).
i
which Thoth
.
is
primarilv
Apparent connection of Thoth with
interweaving of legends whose Junker has cleared up manv points which lirapow s studv had He has also been able to take into account, and use for the (the
is
due
to
the
motifs are similar. left
unexplained.
further exposition and confirmation of his views Spiegelberg s recent the Leyden Papyrus I, 384. Junker s is the fullest and
Onurislcgendc
ing
treatment
The
present study
author, and as
of the
new
of
am was
problem of Egyptian
religion
that
has
publication of
most convinc
hitherto
appeared.
OnuHslegcndc reached the pressure of other work prevented the writer from making full u^e
points
practically complete
of view
put
before
the
forward by Junker, he desires
indispensability of the Onurislegende
for students
of Kgyptian
to
emphasize the
religion
in
general.
THOTH AS LUNAR
72
DEITY.
When Thoth brings back to its owner the left eye, or moon, he does not bring it back as a raging serpent (like the solar eye), but as a "healthy", or "convalescent" eye. Egyptian literature delights to recur to the relations of
Thoth towards the left eye of heaven. With constant repeti tion it tells how Thoth sought out the eye, and finding it probably, as a result of violence inflicted by Set, healed full moon, delivered it up to it s
ailing,
and then, on the day of
it,
owner
in the fulness of its splendour, (i) Through his healing of the eye Thoth acquired his title "Physician of the eye of are told that the eye Horus" (Pap. Hearst, XIV, 5 7). was cured by the application of Thoth s spittle (Book of Dead
We
33:
167, 3),
- -
a detail of the legend
derived,
obviously, possible that Thoth s position in the later period as patron of physicians may be due to the legend of his healing of the moon-eye but it is equally possible that this activity of Thoth in the legend 17,
from the naive
medicine"
of the people.
It
is
;
may
be due to the general popular conception of the god. Many of Thoth s familiar epithets are derived from his
itself
relation
protective
for
H-ifi-/-eye
also
is
it
that
"ba
its
>.
lord"
the
157).
for those
the
by
in
present
associated.
is
the
this
:
latter
it
is
he
:
seeks the
"who
3055, col.
eye"
Erom
8,
is,
Traraux sur
function
and he
9):
the
further, Ic
ritucl
arises his
name
Birth-House, Phot. 978), determined by
who would wish
on Thoth
The angry eve which
of Horus
forehead
(Berlin. P. full
(Champollion,
particular
study
He
moon.
Eye"
(Philae
and
the
makes
"who
fills
to
apparently
and is
the
at
to
the
length
serpent
supplement the information supplied with whom he is most often
deities
pacified
bv Thoth. and
of the Kgyptian
diadem.
set
on the
The angrv
is pacified and restored to its own original place is a motif that belongs Nubian legend of Hathor (Telenet to the legend of Onuris who brought the goddess-lioness from the eastern desert to Kgypt, and to the legend of the beautiful goddess, Hathor of Byblos, the heroine of the Papyrus d Orbiney. Thoth s
eye which i<>
the
i,
function of bringing back the moon-eye to Horus has brought him into connection with these other legends and also with the legend of Hathor as destroying Kye of the sun-god.
Thoth is spoken of also as having avenged the Kye of Horus. So, Pyr. 1233. ) treatment of the enemies of- the Kye is perhaps described in Pvr. 575 63j 1 336). The enemies arc Set and imiir ht-f. The legends of the Kye of Horus i
His cf.
I
are, of course,
obsequies. Cf.
:
interwoven with those of Osiris, and also with
Abydos
Ritual
XXXVI.
PI. 20.
the
ritual
of royal
THOTH AS LUNAR the ibis-headed god. (i) Thoth it is (equipped ?) with all that blongs to
DEITY.
He
the one too
is
73
makes the eye
"who
ip
(Edfu, R. I 274 etc.) back the The text of brings Eye".
"who
it"
^
M seems to refer to this last-men Pyr. 58, jj 1%> N AAAAAA T 7T have seen already that the tioned function of Thoth. on the of the ibis-god of the left eye home wings bringing
JSM
<nn>
.
of
Horus across Lake Nht
I
We
frequently referred to in the an
is
Pyramids. Egyptian ritual generally teems with reference to that same incident of the legends of Horus. Thus, for instance, in a Leyden stela-text of the N. K. (Leyden, cient ritual of the
VI,
Thoth
i)
I
Jl t&
to its
Eye
lord".
(^ ar
^fS
A
Si o %
he
is
I>
->
R.
^7, a).
lord
lord";
:
J) \-l
is
he
The same
I
"who
is
gives the
"who
fl
brings the
implied
in
Eye"
the Edfu
break the seal:
I
25):
I,
*
its
^=^
I bring the Eye to ~^^ who to I am Thoth l\ bring the Eye n __ JJ Q and again (Edfu R. II, 16) Thoth comes A 7 ^^
ritual (Edfu, its
"*""
\1^J
Thoth
.Similarly,
*lb
d^=
*^AA
i
-<2>-
Eye
:
he places
:
on the forehead of
it
its
creator".
This function of carrying or bearing" the Eye is expressed in the ritual scenes in which Thoth is depicted as bearing in his hands an eye. It is here we must seek the origin of Thoth s title
A ^
V ^ ie
1
Pyramid phrase
4
]\ AA/WNA
niay be a shortened form of the
titte
^
^o
1
II
I
The
I.
passage of the Leyden Papyrus (847,
mouth
:
I
I
Sia
1^13x6
chief."
H v^vx.
1
T
^JJJ
(2)
The
heart
my
in
is
V&
A^AA
(5
x
JV
a
24)
12,
:
"Hn
in
is
my
W
me and honour me ^- ^^. Behold, 1 am V/zz .v;r, your with Hu and Sia makes it highly :
praise
^i<^=>WP_l
collocation
in
appears
epithet
I
<HI>
I
:
i
5
probable that the /;zz ;; of this passage is Thoth. If /;zz sir ;zz .v;r //r-.v, the is not to be understood as an abbreviation of to as due the of a scribe be carelessness explained might who wished to write a feminine, but actually set down a mas culine pronoun. tlow ever, it might be possible to explain the sn as due to the fact that the Eye is here regarded, not as :
.s
;
v
s>
r
CXOC
rv
(i)
(2)
For
ini
.vji
s
l
lc
fcast
f
^ 1C
!
5
t 1
^ a}
^
l
lc
nionth,
/.
c.
full
compare 7o^. 110. Introduction 20 (according to
A
moon. at
THOTH AS LUNAR
74
DEITY.
an eye, but rather as the astral body that the eye symbolises. Ptolemaic texts have no difficulty in referring" ,v;r to n dl-t icf. Edfu R. II, 1 6, supra etc.\ probably for the reason that :
1@
equivalent tolooh.(i) Thoth s title j\ an explanation of the fantastic script for the word n di
**
is
t
(Brugsch, Rcc. 16,
The as
is
sign
word which
the
is
y>
which
,
I
&JU .-Ki)
:
54 the ape-god Thoth carrying the Eye,
an( l
l\l
"king"
Benedite, Philae, p. 145: for X. K. vid. Chamber of Mut in Temple of Rams. II). (2)
V, 921
YVif.v.
p.
supplies
is
c.
Thoth
thus cryptically written
is
would seem as
/;/
be read here at least
to
/.
it
VSAA/V
(rather than niswt
.v;r
Thoth
is,
>.
then, on
the one hand,
the
moon-god
himself,
and, on the other, the protector of the moon. Which of these conceptions is the more primitive? Jn the oldest texts both points of view are found. Both were indeed, perhaps, equally natural. The worship of moon-god was inevitable in ancient
Egypt, and the identification of the moon-god with a local divinity, such as Thoth may have been, was quite parallel with what happened in the case of the sun-god. This identi fication, however, had the very natural result that while, on was regarded as completely one with tin- one hand Thoth the
in
moon-god
heaven, his reality as a local deity living
in
well-known Egyptian centre would not be forgotten. Hence the need of detaching him from the moon, so far, at least, as to make him the guardian and protector of the Sacred Eye of llorus. Logically the second point of view is corrective of the first but which, in fact, was first in time we do not know. a
:
Sethe
(}) I
M
i,
ritual
p.
24
f.
inclined to explain
is
DJS
rt
\\
phrase Thoth
^
fur
jj
*A/VW>
as a
name
The
V *
in ^^>
ptt
ti.
^S
1 -
Sethc believes
i
7). p.
appears. <>.
Onuris
rTl
=
A/.
\ id.
(ibid.)
.(.
the use of in
proves that
/...
that the .vir
<
I
for the bearer of the eve of llorus
name sometimes i
I
incurrccf script lor
as an
Obcrj^
is
exceedingly ancient.
This puzzle-script reminds one inevitably of the form
(2)
\\ ien,
1
.vir
in
K<iig
^ ce
OI "TlC
J
un ^ cr
in
which Onuris
^
_
/MI hri.t.
"he
who
brings the
One
that
was
far
away
:
of the sun-god, so that there is a direct connection between ini AP and Onuris. The writing of the name Onuris with the ape is probably due to associations with the legends of Thoth and the \rd].t referred to in the text. hri.t
is
the eye
THOTII AS LUNAR DEITY. This
75
not
the. place to discuss fully the cult of the ancient It be said, however, that moon-god Egypt. may we have sufficient evidence to show that the moon had a is
in
own
the Old Kingdom. It is reasonable assume that the worship of the moon, like solar worship, was universal in Egypt in the earliest period. It may be also assumed that, as the sun-god came to be identified with a
formal worship of
its
in
to
number of Horus,
local
Am on
appearing thus, as Atum, Ptah, without losing his own individuality as so also the moon-god was identified with
deities,
etc.,
-
the sun-god, Re, deities of local shrines at a very early period without losing his own special character of moon-god, fooh. One such deity was the ibis-god of the 15 th. Delta nome. Another was the
ancient god Chonsu of Thebes. Both the Ibis-god and Chons appear as lunar deities in the M. K., though they have then as yet no other features in common. In the oldest texts - - the Wanderer", as his name simply the moon on other the Thoth, hand, though certainly a lunar implies, (i) in the older is also, even then, much more than period, deity a His character, even in the earliest period, merely moon-god. shows considerable complexity. The easiest explanation of the fact of Thoth s double relation to the moon is to assume that we have in his case an ancient identification of the moon-god
Chons
is
with a local deity of pronounced individuality. (l)
It
is
appears always ibis
or ape.
interesting in
human
to
note
that
Cnons
form, while Thoth,
in
of
the
Thebes
same
in
the
period.
earliest i>
period
alwavs either
Chapter VI.
The symbols
of Thoth.
The most
familiar symbols of Thoth are the ibis and the Sometimes the god appears simply as an ibis or as an ape sometimes as an ibis-headed, or an ape-headed man. It is difficult to decide whether his ibis-symbolism or his apecharacter is the more primitive. The evidence seems to point
ape.
:
to
the
period.
predominance
of the
This symbolism
fits
ibis
in
symbolism
best with the
in
the
earliest
Pyramid
ritual
which makes the ibis-god carry the Kye of Horus, or the soul of Pharaoh over the seas of heaven. The ape-symbolism seems of itself, to have had less to do with the lunar and - for the ape was connected in funerary functions of Thoth some way, with the rising sun, and had nothing to do in
Kgypt with the rule of a psychopompos. i) The presence of an ape on the balance in the Judgment-Scene is a secondary feature. In the later periods, it is true, Thoth is often repre sented as a moon-god in his ape-form. But these is no trace of this kind of representation prior to the N. K. The lunar ape of the late period is, of course, a product of the identi (
fication
of
the
regarded as a moon-god, may be that the ape-symbolism gives expression to fundamental features of Thoth s character which have no relation to his role as moon-god. (2) with
ibis-god,
the ape-god.
already
It
111 \\ c need not take too seriouslv what Horapollo savs about the uneasiness and sadness of male and female apes during the time of moon s invisibility. Horapollo tells
us
by an
(c. 15)
ape
that
raising
moon was represented symbolically in Kgypt towards heaven. Note, however, the presence of
the rising of the his
-hands"
the kfilnw and the bnti apes in the
One
///
sbkt
:
Diim. Hist.
In.
II.
57
d.
tempted to think that Thoth s first association whith the ape-form was brought about in Iftnunn. where the sacred apes were spoken of in the (2)
Hcrmopolitan
is
legend
of the
birth
of the
sun-god
in
IJmmr.
Later,
the
popular
fancy which attributed peculiar knowledge and astuteness to the apes will have tended to invest the ibis-headed god of wisdom with the ape-symbolism. Hut this is little more than mere conjecture. It is to be noted that, though the ape-god is often
usually
represented
shown
as
presiding,
as
it
were,
over the work of scribes, he
is
not
as equipped with writing materials, or as himself engaged in writing.
THK SYMBOLS OF THOTH.
77
Even if it were possible to decide whether Thoth was more primitively ibis or ape, it would still be necessary to explain how he came to be represented in these forms. In the Pyramid texts, and in all texts of the O. K., Thoth appears as an ibis. We find, however, in the O. K. period statuettes and other representations of dog-headed apes which may, possibly, symbolise Thoth.
(
i)
we knew the precise origin we should, perhaps, be able to the more primitive as symbol
If
and meaning of the name ^j decide whether ibis or ape is of Thoth, and we might then also be able to say why Thoth was thought of under a particular form. If the name Thoth meant as has been conjectured, god of ibis-form", (2) we ,
"the
should
was the more ancient and charac
infer, that the ibis
symbol. It might then also, perhaps, be inferred that the primitive god of the 15 th Delta nome was an; ibis, and that a sort of crude animal worship anciently prevailed there. teristic
But
=
was conjectured above, Dchuti is simply one Dehut", the doubt must remain whether the ibis-symbol as
if,
from
stands for a sound-value,
or indicates
the
actual
"the
"physical"
appearance of the god. In the midst of such uncertainty it is idle to set up theories of a totemistic worship of Thoth in the Delta of the prehistoric period. Neither can we say with certainty that the symbolism of the ape to the nature and cult of Thoth. 3 (
secondary
in
regard
)
See Petrie, Researches in Sinai, p. 123. pi. 127; Abrdos II, pi. 9. Benedite, Scribe et babouin (Paris, 1911), p. 22 tV. Bene dite maintains
(1) (If.
that the
is
Hermopolitan ape-god does not begin to appear in art before the Thinite doubts, however, whether the early ape- figures of Hieraconpolis and
He
period.
The dog-headed apes of the 3 rd god Thoth mastabas of the Memphite period are not. according to Benedite, representations of the ape-god, Thoth, but rather represen tations of an animal which, because it was not native to Kgypt, and had to be fetched from a great distance, had become a, sort of exotic for the Abydos are really symbols of Dynasty tombs at Medum and
the in
:
the
plaything of Pharaoh s household, and for the high nobilitv of the early period. Benedite is inclined to think that the splendid statue of an ape shown on p. 29 of his
members
work, which that period, (ibid.
of
p.
29
Thoth
is
and f.
assigned by an inscription to the age of Snofru, really belongs to is one of the earliest representations of the sacred ape of Thoth
For Be nedite
see pp. 20
s
view as
(2)
See BRUGSCH, Rel.
(3)
On
meaning of the ape-symbolism
Myth, pp. 439 ft. Thoth should be consulted Theodor Hopfner, Agypter (Wien, 191 3), pp. 2632. Hopfner has there it.
the ape-symbolism of
Der Tierkult der
to the exact
f.).
alien
THE SYMBOLS OF THOTH.
78 If
is
it
be assumed, as has been suggested, that a
to
local deity of the i5th nome of the Delta, who was pictured as an ibis, was subsequently identified with the moon-god, we
can
discover
various
the
for
grounds
of an
identification
Krman
ibis-god with the moon-god. transformation of the moon
(Rel., p. ID ascribes thr an ibis to popular fancy
into
)
which noticed the resemblance of the curved beak of the ibis to the sickle-crescent of the moon. In the later periods of Kgyptian speculation all kind of explanations of current reli gious symbols were devised. One of these finds an echo in Plutarch when he says (/.v. et (). 75, 8) that the mixture of white and black in the plumage of the ibis remends one of the waning moon, i) It may be, too, that the Egyptians saw in the dignified flight and pose of the ibis, something of the i
majesty of the moon as it fared across the skies, or looked silently on men. In Haremheb s hymn (Turin) we read:
whole attitude
like the gait of the Ibis-god n f n n over et U (like the
is
(A
5i*|, ""*^
nose"
beak]).
[or,
We
.
<*\
^UuS
"His
HO
1
Ma
and he rejoices
down
with the
"one
12)
Book of the Heavenly Cow (very late elaborate period) attempts to explain the various symbols of Thoth based mainly on the theory of the creative efficiency find
of divine speech.
Re
who
The ibis-symbol
Thoth
says to
those
the
in
"1
:
are greater than thee
brought together the chief references in lireek and Latin authors. i
stein.
M
Aelian. J)c
to
jninuilium.
>uiti\i
the ape-form
II.
the
ibis
Hermes
with
(rD^ \ _M\s-
-^J
:
f.)
A^\ /
thereupon there came into
:
c. 3.S,
Die hellenistischcn Hf\ sterienreligionen,
as equating
thus accounted for (71
is
cause thee to send
will
has
of
Thoth which
a similar
statement.
are
(X
found
Reit/en-
R. quotes Aelian hist. an. X, because the black of its wings corresponds to p. 94.
2<),
and the white to the X. rso^o ci/.o:. The explanations of ibisput forward by the non-Kgyptian ancients are carefully reproduced in llopfner. I ierkiilt. ii.S iiq. The ibis of Thoth is the so-called "white Ibis" (Ibis relitfiosa)
the Xoyo: ivoiaOzro:. cult
:
it
was
familiar throughout the
survived from ancient Kgypt.
whole of Kgypt. Thousands of ibis-mummies have For the and black" cf. Philae, Phot. 1420: "white" <C3>
Tiberius presenting U
(2) -
Cf.
Nav.
t/J./
Totb..
is
described
12;.
:
^-*
(Confession)
o o OiO
f=^
<">
f
I
pi.
\
<H^>
CXXX1V
f|
JJ
*~C
3. (j i
(]
1
?| xi
^ A ^ >
<::=
THE SYMBOLS OF THOTII. being the Ibis of as the ibis of ibis-form
(fQ^, J
Thoth was called
^
^* D% /wwwJ^V
thn as well as
in detail
but the general sense
text.
clear
is
And
(j)
that special The text
lib
same
similarly accounted for in the
is
obscure
is
Thoth"
79
Re
:
says
:
This same quaint text of the Heavenly Cow attempts in analogous fashion to explain the origin of the ape (i. c. the ape-form) of Thoth.
Re
(3)
says to Thoth (73, 74;:
^~
&
/x/i
Thus
tive
the animal symbols of Thoth are due to the crea efficacy of Re s words. In the same context of this
Hathor-legend the lunar character of Thoth
counted
(2) <zz>
<^>
Q.
with
//?,
(3)
Ifi.stor.
Insc/ir..
text M
(Mammisi.
II,
(=
to pacify Tefenet
Kdfu
Cf. the c\ n
p.
154):
The
this
in
- the word
king,
[I
Y
know.
ft
A
TJV
knower of
"the
The nxriAOOoyr
which may
;7/.v.
of the magical
1
the
Two
=
8
(1
=^>
H
Re sends
57 d (Dendereh).
Hathon
<rz>
\/
to
Nubia
to
Thoth)
says to Thoth:
Diimichen,
Cf.
(1) (i.e.
Re
for.
similarly ac
is
M^\^ ^
his
name
heir of
the
Lands"
is
x heart
his fib
T -e-
ibis,
_j:
"
(ibisj".
|
T tfj
v
V
\ 1
here connected
;= Thoth.
apyrus of Paris. The ape of Thoth
is
(Cynocephalns hamadryas). The ape of Thoth monkeys which were kept as pets in the houses
the /.jvo/j-.paAo;, the dog-headed ape is
not to be confounded with the
of the Kgyptians
(xfjfjoi,
^Sfi
*?~,
S *^
^ atui
ofte
t")
dead owners. At times however the ordinary house-monkeys were treated as they shared somehow in the sacredness of the ape of Thoth. In the Demotic text of the legend of the Eye of Horns (Leyden Pap. I, 884) Thoth appears as pi sm n \nis A-))/ "the little jackal-ape", ;. c. the dog-headed ape. The sacred their if
animal of Thoth ag.
My thus
is
also
in the same text simply pi k\vf (Spiegdberg, Berliner Akad. Sitzgber. 1915, p. 878fF.).
called
vom Sonnenaugc,
Dcr
THE SYMBOLS OF THOTH.
8o
w iU cause thee to embrace the two 4,3^ JI IN?* heavens with thy beauty, and thy rays. Thereupon sprang into being the moon ofThoth". Thus Thoth s connection with the moon would be due to a chance utterance which fell from the lips of Re. All this, however, is more interesting as an x**x
jfi
D
"*"*
"I
w>
SU
illustration of Egyptian belief in the power of divine speech, than as an account of the genuine theological origins of Thoth s symbols of worship, and of his lunar character, (i)
in
a
(i^ The ape-symbolism sometimes appears combined with the ibis-symbolism manner which, at first sight, is very disconcerting. Thus, for instance, in the
Judgment-scene we sometimes see the ape-god seated on the weighing scales and recording the result ot the weighing. Again, in Mission II. 4. partie,
the ibis-god plate
3<)
we
see represented
an
ape
seated
and holding
in
his
hand an
ibis.
See
Thus the remark of Be ne dite, Scribe et Babouin, p. 20, regard two symbols of Thoth 11 est certain .... que tout en se rapportant a
also ibid., plate 49.
ing the
:
une seule
absolutely correct. in in
,
(If.
2(>
I
(
holding
x
deux formes
ces
n arriverent jamais a se confondre is not reference to a representation Hopfner, 1 icrkult, p. 27 the temple of Sethos at Biban-el-Muluk of Thoth as ape-headed man holding his hand an ibis. A\ also .\//.\\v/ II. plates 3g and 49. for representation of ape divinite,
ibis
headed
god ^
in
his
Taf. Xl\
Abtlng.,
holding
right .
In
an
hand. See also Diimichen. Grabpalast des Patnamcnap, the 6th hour of the Great Amduat is shown an apeibis
work on Thoth,
who
plate VII.
is
called
>^
fffixi
K~-?
Cf.
also
Chapter VII.
Thoth as the representative
of Re.
The text quoted at the close of the last section gives expression to a familiar Egyptian idea the idea, namely, that the moon is a representative of, or substitute for, the sun. -
The
Re
idea
is
says to
expressed by calling Thoth
usually
Thoth
in the
jn$
ft
Thou shalt be
be called Thoth, the
Book
^i
jj
my
in
-
of the Heavenly
jj^J
^.
Cow^J :$ ?
u^^j
place as
locum tcnens
my
for
"Substitute
Re".
:
thou shalt
While the sun
is
traversing the Duat during the night, the moon is to take his place in heaven. The legend of Re s commission to Thoth is told, of course, in this late text, merely, to explain the familiar epithet of Thoth "Y.vtf of Re". This notion of Thoth we meet in many places. The Book of the Dead (Lepsius, c. i3i, speaks of the dead as "this Re that shines in the
12)
night"
(/. e.
the dead
is
identified with
Thoth, the locum tcnens of Re).
In the
same book
styled
/iCIH^lJk^U-
(Naville,
c.
169, 20 accord, to Pb.) "
7 sV/ -
of
Re
"
Thoth
is
as c P ithet of
is common in the N. K. There is no instance of (i) use in the texts of the M, K. In the O. K. the Pyramid texts speak of the dead Pharaoh as of Re" (Pyr. 1107 1464), and, since in other Pyramid passages the Pharaoh ap pears as Thoth, it is just possible that we have here an in dication of the use of of Re" as epithet of Thoth in the O. K.
Thoth its
"isti
:
"isti
The appears
idea that the
in a
somewhat
for instance, in the
moon
is
a representative of the sun form in a few texts. Thus,
naturalistic
Book
of the
(i) Cf. Leyden V, I: Turin 2204 Thoth, the Hermes of Egypt.
etc.
Dead etc.
(c.
i3o, 17), Osiris
(/.
e.
THOTH AS THE REPRESENTATIVE OF
S2
Re
the dead) thought of as
made
brilliant
^\
the face of Thoth
;
/.
.,
c.
s
f J)
RE.
,
^
jj
the light of the
has
moon
but a reflexion of that of the sun. have already considered a number of texts in which Thoth is represented as a companion of Re in the solar barque, is
We
and as sharing with the sun-god in the responsibilities of world-rule. The idea of the mutual relations of Thoth and Re implied in those texts, appears, however, to be quite dif of ferent from that suggested by the Thoth s epithet Re". Yet in both is implied the closeness of the relation in which the two divinities stood to each other for the Egyptian mind. In the day-time Thoth journeyed with Re in the solar in the night-time he travelled alone in the lunar barque "/.v//
:
barque as substitute for, or representative of, the sun.. When the two luminaries appeared at the same time in the sky Thoth s light was but a weak reflection of the glory of Re. Thus all apparent difficulties were solved.
The Egyptian legarding the same
did
not
feel as.
any sense of incongruity at once, the
in
lunar disc in the
divinity ape-god on earth, a guardian of the "Eye sky, an ibis-god of Horns", a companion of Re in the "Barque of millions", <>r
and a minister and counsellor of the world.
The tendency
Re
in
the
government of
of Egyptian theology seems to have
been rather to assign to each divinity all possible qualities and functions, than to conceive its gods as clear-cut indi vidualities.
Chapter VIII.
The
special functions of
Thoth as lunar
divinity.
The general aspects of Thoth s r61e as moon-god have been already considered. It now remains to show in some detail how the notion of Thoth s lunar being worked out in concrete details. The ancient Egyptians were an were
interested,
The moon would
naturally
details of the calendar.
moon
agricultural people. They setting up an exact calendar. play a chief part in fixing the easily observed regularity of the
in
therefore,
The
s
phases furnished a better basis for marking off periods of time than the variations of solar phenomena. Hence at a
very early period in Egypt, as elsewhere, the as the chief measurer of time. This
moon was
taken
importance of the moon is in the later expressed very clearly Egyptian texts it is obvious enough also in the earlier texts. The Great Oasis text (Brugsch, 16, states the work of :
3334)
the
moon very
time-delimiting
Of
clearly.
it
is
said that
it
is
:
Mf ,
Moon
seasons,
and
in
night,
ruler :
of the (i)
stars,
who
distinguishes
he cometh ever-living, rising
setting."
In the said
the
months and years
"to
(1)
same text
(1.
3off.) the left
Of Genesis Cf. the
I,
years"
the
It is
(2)
is
14. 16.
Babylonian idea of Sin determines days, months, and years. Perry, (2)
eye of the sun-god
distinguish seasons, months, and
muaddii nine arid u
Hymncn und
Gebetc an
satti Si>i,
6*
-
"who
no. 6,
1.
3.
TROTH AS LUNAR
SPECIAL FrNCTIONS OF
S4
DIVINITY.
sun that marks off day from night, but it is the moon that determines months, and seasons, and years. For the agricul turist, then, the moon was a more valuable time-measurer than the sun.
we have
But, as
Thoth
seen,
is
therefore, the chief time-measurer.
press this /Vjt
position.
IV.
.v.
-H
Many of
lord
old
a
e I.
Mar..
II,
ruler
of years (Brugsch,
43^(2)
rj,
determiner of time (Kdfu R. time (Kdfu R.
(Kdfu R.
1.
p.
757
;
:
J^
^j^
O
the scribe of
27. 291):
fft]^ the
1,
divider of time
xx
Mar., Demi.
:
IV, 759)
77/f.v.
-ii^ JL
522):
27. 3i
II.
1.
>
Reckoner (Kdfu R. I. 259): n _
the
Dcnd.
Philae
297, 27):
reckoner of time (Brugsch, Thcs. IV,
f
M/WVAAA |
(
8"
reckoner of years (Kdfu R.
,
j
is,
of his epithets ex
lord of time (Brugsch, | ^,
^=^
is
^^Q@f% e
759^(1)
Phot, ion):
^C
He
He
looh. the moon.
<
II,
j3 c)
:
Q
and multiplied! years (Kdfu R. I. Kdfu text (K. R. I. 27) many lunar 77). (3j In this last-quoted activities of Thoth are brought together. He it is, according to this text, "who divides seasons, months, and years, who increaseth time and multiplied! years, who maketh record of are at kingship for the Ruler of the Two Lands. Thousands tens of thousands in his right hand". his disposal The most prominent function of Thoth as measurer of he that
increaseth
time,
:
the royal annals of Kgypt is his determination of the regnal years of the Pharaohs. This function is symbolised by which Thoth carries in the cere the notched
time
in
palm-branch monies of coronation. (41
brought before us
finitely
of
Rameses
II
at
(2)
,3)
As
in
I.
the
"incrcaser
(4) See
ot
III.
moon-god Chons
:
time and multiplier of
of days.
Karnak. L. D.
II,
2,
c)
Thoth
is
re-
207.
frequent epithet of the
to ijrant length
a function which is first de the New Kingdom. In the temple is
(Mar., Ab.
Abydos
Kdfu K.
A
invoked
It
Cf.
1241!.
Pap. Leydcn
I.
in
Greek
years"
1
/s^sjsa ..
vkl. A.
Thoth was popularly
36q (Letters of XlXth Dyn.).
SPECIAL FUNCTIONS OF THOTII AS LUNAR DIVINITY. presented as
the roll
holding"
who
and stylus
85
behind him stands
:
writing, and a apparatus write for thee years Thoth says without number, and hundreds of thousands of Hcb scd feasts". Again in the Temple of Chons built by Rameses HI at Karnak (Settle 4, 25) we find Thoth in his role as "Scribe of write for Ma et of the Ennead", saying to the Pharaoh
the
god
-cs>-
carries
sort of ink-bottle (^7)
the
for
:
:
"I
"I
:
thee a mighty kingdom I give thee life unending as king of the Two Lands, and everlasting life in years of peace." Some times Thoth records the promised years of reign by making sometimes he inscribes the hcb notches in the palm-branch ;
:
scd feasts on the Isd tree, (i) Thoth is often assisted in this function of determining the years of royal reign by the godd ess Seshat. (2)
But Thoth does not merely determine beforehand the length of Pharaonic
reigns
;
he
is
"a
reckoner of time for
Thus he becomes
a god of fate generally. (3) of his life. duration the for each individual foredetermining The number of a man s years Thoth determines at a man s
gods and
birth
men"
as
or,
is
it
Ptolemy IV Thoth
Ma
the scribe of
commands
said,
"on
the mcskhcn
et
the hsb
<.
In the time of
/".
Edfu appears as (4^ the lord of 7/w;z;r. for the Ennead, who determines time, who
in
:
fixes
c.
(i.
the length of
life,
on the
fate)
meskhenet (== stone or brick on which parturition took place). (5) is obviously looked on in this connection as a god
Thoth
of fate. (6) (1)
Rameses at
Vid. L. D.
III
Karnak.
124 and 220
Ill, It
is
times like Thoth with (2) (3)
Ill,
notched palm-branch.
the
220
(4) Kdfu R.I, 27
to
Amon
the
in
Temple
<>f
appears also See Dendereh, L. D. IV. 58 a.
god
////re
i
(///>
d.
:
".
% |A
III
.
/NAAAAA ITD
Rhind Papyrus I, 4 b 10; a 10: 5b I; Luxor, Court of Amenophis III (Mission XV,
a
Cf. also
(6) Cf. is
Hymn
For the Graeco-Roman period cf. Kdfu. R. I, 1 12, 291. Kdfu R.I, 112, 207: Cf. Philae Phot. 1010, where Thoth engraves the Cf. L. D.
annals for the son of Osiris
(5)
Cf. the
d.
interesting to note that the
thus described
<-
:
\Vise as Thoth on
whose mouth
is
2:
10, 3)
the breath
11,
3b
when of
2;
a
2.
the kin-
life,
behind
whom
Meskhenet (here thought of as goddess) stands". For Thoth with four Meskhenets see Mar., Dcnd. II. 40 c. In the Rhind Pap. I, I b 7 a, 8 Thoth inscribes the day of death on the meskhenet. In a text of Philae (Phot. 1010) Thoth s func ;
ffi I
lllc=]
(?
v
--
"raises
up his
(the
Pharaoh
s)
fate
THOTH AS LUNAR
SPECIAL FUNCTIONS OF
86
DIVINITY.
The god who can predetermine length of life and reign must himself be raised above all limitations of time. Hence it is not strange to find Thoth described as one that looks into the future, and perceives it like the present. In the Book of the Dead,
182, 10
c.
A
*^- J^X 4
*1^
"
^""
f.
w ^SiK
^
"
Thoth
&
a "nounceth the
morrow
said of
is
it
(Naville)
wll
and gazes oiTtlu future". In Deir el-Bahri (Nav. II, 47) Thoth appears also as one that knows the future, (i) Past present and future must be all the same for the "Lord of time" and the
of
"king
Nav.
(Totb.
eternity"
c.
35),
I,
him
for
"who
guideth heaven, earth, and the nether world, and maketh for
Nav.
(Totb.
men"
182, 10
c.
A
11
life
f).
Thoth determines, not merely the bare schematism of existence lie not merely predetermines the length of men s :
but he also
beforehand the details of each indivi is connected his determining of the "Annals" of the kings. (2) As he determines the "Annals" (gnji t] of the kings, so does he also for the Ennead. (3) Thus, as in other cases, so here, from an ordinary court-official, there has been formed a god. As the Pharaoh had his annalist, lives,
in
fills
dual career. With this role of his
Knnead also have its chronicler. But as Thoth mere annalist depending on actual experience, but
so must the is
not a
on
Ills
)nc*klh
sarniti naiiin
uho
nct".
in
Similarly,
sa
liatti
siititi
who
givcth the sceptre,
Babylonian thought. Sin. the moon-god,
a>ia
tone
ruknti
determineth
isinnuu.
unto distant
fate
callcth
"who
nabn
is
to kingship,
Kurther Sin
days".
is
purnssc siimc it irsitiin ta kibitsn manman la inuikkani, "who maketh de cision tor heaven and earth, whose decree no one changeth" (Perry, Hrmncn nnd
;\7r/\
an Sin, no.
(tcbctc Isis
Hathor
^^ J^ i
tnn <>l
^]
later
I).
(I..
Dcnd.
(Mar..
I
sli
and
(1) (2)
Kdfu K.
I.
(3) .issigncs
"^^
U
cf.
further,
god of
the
/.
Karnak.
=
cit.,
p.
54)
:
XIX
fate
sei
in
the
in
appears
.V
/
(
J. p.
12
Oyn.) Ptah
is
fate"
called
of an individual
fate
forms
.optic
the
f.).
so also docs
the mistress of
th
is
no. :
n<7OI
and
Agatht)daimon of
the texts quoted.
from Thoth about the future mother of Makere.
inquiry L.I).
op.
/.,
"Meskhenet,
(Quibell X. 4
personal names such as lv}at:.
Usb
Pern,
A a/.
(so Diim..
term for det-ermining the
technical
llc
.v
Kamesscum
the
In
(= Thoth ?). Amon makes Cf.
:
209): Nephthys appears as
II.
(]
(ireck
Jastrow, p. 437 of fate
ct".
as mistress
4.*).
>n.4fin.t
in
times
Text II.
hr
i,
times
at
appears
III.
15:
Mar. Ab..
I,
34 b
:
Brugsch,
Then. IV, 735:
77.
Brugsch, Thes.
the
years of
IN",
rule
Strabns nbcr den hciligcn
759 (Dendereh):
to I-
the
sacred
Cf.
falcon
alkcn ron Miilac,
p.
Mammisi, in
46
in
I
pp. 21,
hilae
(rid.
WZKM,
26.
i.?i,
140.
Junker,
Thoth Itcricht
THOTH AS
SPECIAL FUNCTIONS OF the
"Lord
of
time",
his
role
Ll
of annalist
NAK for
DIVINITY. the
87
Knnead
is
god of fate. When the Egyptian wished merely to think of Thoth as god of fate, he thought of him, on the analogy of the Pharaoh s court, as an official of the Knnead, recording the decrees which the gods issued beforehand for the life of each individual. This idea gives a still more con crete meaning to Thoth s already familiar title, "Scribe of his function as
Ma et
for the
Knnead".
been said, at the coronationceremonies predetermining by notches on the palm-branch the number of the Pharaoh s regnal years. It is but an enlarge ment of this function of his when he is said to determine the titles of the Pharaoh. We read of "the day on which the
Thoth appears,
Great
Name
(/.
determined, the
c.
the
has
as
sum
of the
titles)
of the Pharaoh
Name which Thoth made
while
was
Re was by
was a very Name" "Great that natural but was it and proper work of the god or one work in that Thoth should have associated with him more of the great gods of Ancient Egypt. his
side",
(i)
To determine
the
of late
(i)
Karnak Memorial of Rums
IV.
:
I.
chain
s
copy
Chapter IX.
Thoth as founder of
social order
and of sacred
ritual.
We
have already examined some of the most obvious lunar functions of Thoth. great many other activities are ascribed to him which may also -- but not with equal cer
A
to
belong
tainty,
him as moon-god.
Among
these
may be
suitably considered here his activities in the organisation of various departments of civil and religious life. In a country in which, as in Egypt, the daily life of the people was largely ordered by reference to the phases of the
was more or less inevitable that the moon-god should be looked on as the ordering principle of civil and religious life. The easily noted regularity of the moon s phases moon,
come
it
to
gave the moon
a
necessary predominance in fixing the date of the chief feasts in the temples, and of the chief events of the Egyptian civil year. This will have given a special impor tance to the early and general spread of moon-cult throughout
Egypt and with the growth of lunar cult must have gone on equally the growth of the cult of the moon-god Thoth. It is not strange, then, to find that Thoth is described, at an early period, as the founder of the cult carried on in the ;
as the originator of divine sacrificial worship,
temples
as the author of all order in the State.
and
Though, however, these
important aspects of Thoth his
as
role
s activity may be largely due to would be a mistake to infer that
moon-god, for the Egyptian wholly or essentially a lunar The divinity. gods of Egypt can seldom, indeed, be described in a single formula. Et is possible that Thoth s association with the origin of civil and religious institutions is due only by it
Thoth was
accident, or secondarily, to his lunar character. Plutarch recognises (Is. ct ()., c. 55) that Hermes (== Thoth) is the source of cosmic order. Hermes cut out the sinews of
Typhon
i
= SetJ,
and from them made the chords whence are
THOTH AS FOUNDER OF SOCIAL ORDER,
ETC.
89
derived, ultimately, the harmonies of world-order. This is but the mythological way of saying- that Reason is the source of
The same idea seems to find expression whose Egyptian texts when Thoth is spoken of as words have established the Two Lands" (Tntb. Nav. 182, 4). A similar idea lies behind several of Thoth s epithets c. g. all
order in the world.
in
"he
:
ra
JlM^I
-
^||
Tutankhamen "Lord
of
the most ancient
"
1.
laws"
Legislator"
Rec., 29, 166, cf. Anastasi
29,
Xav.
(Totb.
182,
3),
*
c
A
c
I,
9):
(Stele of
^^7^
rDS_^^JR n ^^ DIII 11
I
,i
he
in
who gives laws, and arranges promotions" (Cairo, Wb. no. 116). In the Ptolemaic texts he is snin hpir "he that establishes laws". laws like the Lord of Hsr
"Establishing
/.
(
=
is
Thoth)",
a
constantly recurring epithet of the Pharaohs in the Graeco-
Roman
period. the time of the N. K., then, Thoth was regarded as the source of law, and, therefore, as the founder of the
From
social order, (i)
was regarded simply
"Lord
We
are not told, as a rule,
whether Thoth
as the author of special classes of laws. He of laws". Yet most of the legislation which
is is
directly referred to him in the texts deals with cult. It is as author of the institutions of temple-worship that
we
find
ing
Thoth engaged so often
of shrines of
all
kinds. (2)
building and furnish him often with the
in the
We
see
architect-goddess Seshat measuring" the sites of future temples. He did not content himself, however, with marking off sites
:
the erection, internal arrangement, and decoration temples were regarded as designed by him. It was usual for Egyptian shrines to boast of their complete conformity with the plans and prescriptions of Thoth. This is true particularly of the shrines of the later periods. Thus, in Dendereh (Dii-
of
the
michen, Bang.
II)
the inscriptions
ments of the house of Hr
nb-t
how
the different apart correspond in structure and tell
arrangement with the plans of Istn (== Thoth). length and breadth of a temple are
that the
Gf.
(i)
Thoth
is
therein
entire land (2)
Kdfu R. as
I,
r
333.
Ptol.
IV brings to Ilorus the L
<^.>
II,
are told
"according
nome
to
of Hcrmopolis.
*
tt:
"he
that
.
For M. K. sec L. D.
We
150 s (XHIth Dyn.).
established! order
in
the
THOTH AS FOUNDER OF SOCIAL ORDER,
go
ETC,
word of the knower of the Two Lands
c. Thoth), ac (i. e of Sia arrangement (/. cording Thoth)". (i) The walls of temples are decorated with the designs and with the script of Thoth. Rameses built a temple for Amon whose walls of
the
to the
.
.
.
The Pharaoh boasts thus of
(RiiHiesseuni, L. 1). Ill, 170).
the
7th chamber of the Temple of Dcndereh, which he has built
Mathor
for
the horixon, duly constructed
like
is
it
:
/
- \^, JJ/>>
4
j
v
nV
i-i I
Two Lands
y,
(/.
"by
work of the knower of
the
Thoth j, by that which Thoth s plan). (2)
c.
to
the
<
heart
his
created"
according Hach tiling has its place assigned to it in the Temples, the decree of Thoth. The statues of the gods are said to by {i.e.
be
set
in
m ^up
^
<=
"as
Vj^| 73
So
lv.
the
shrines
in
due places y &i
their
J
(1
D L
hath decreed
Tlioth
thereon"
Dcnd.
again, according to Mar.,
(Mar., Dcnd.
Wf -:-
<=
"splendidly
glorious words of Sia is
in
sculptured to the
cording Mar.. Dcnd.
1,
i
v
II,
II, 57 c the sacred * i
dera
e/ W
>
_
>
Jl
executed according to the
Thoth). The patron goddess of Den-
-
her temple
/
^t
v
<=>
^
T Y
A
$
"ac
j
Two
ordinances of the knower of the 3y b
Lands"
).
The hieroglyphic inscriptions on the temple-walls which are intended not less for ornament than instruction, are ac
cording to the directions of Thoth (Mar., Dcnd. in
own
his
Dcnd.
II,
engraved
script.
3 e,
1
So we are reminded
with
etc.
i
the
in
I,
3g
Dendereh
d),
and
(Mar.,
that the temple-chambers are "splendidly words of Sia". The individual temple>
*?
23)
-
"as
meses
II
1
(i)
w~s
(Kdfu R. I, Tlioth hath written thereof". In the temple of Ra at Abydos the Nine are said to be duly depicted
spaces are said to be disposed y
Mar..
f|i i
s
y
H
\\\
Dcnd
III,
2<>
a.
Ct".
Mar.. Ab.
II.
pi.
II
prescribes the length and breath of Ramcses* Temple. 2) Mar.,
\v*
DcnJ.
IK 291!.
c
:
Thoth with an
assistant.
THOTH AS FOUNDER OF SOCIAL ORDER, " "
ETC.
gi
their
Ptah hath fashioned,
according- to that which Thoth hath written concerning their bodies in the great register (?) which is in the There is here a clear re Library" (Alar., Ab. II, 9).
ference to a set of regulations of a formal kind, dealing with the arrangement of temple-interiors regulations are ascribed to Thoth as author.
in
writing,
and these Thus it would ;
seem as
if Thoth were regarded as the framer of the rules of ecclesiastical architecture, and of temple-decoration in ge neral. Thoth was the first who set down in writing the laws of sacred architecture: Ptah was the Builder who executed the plans devised by Thoth. This explains such phrases as we find in the account of the mysterious roof of the Temple of Dendereh was built by Ptah and sculptured according to the writings and the beautiful words of 7.v//z" (Mar Dcnd :
"it
III, 70). (i)
We
know very
ture of Egypt.
little
of the ancient official ritual litera
But we are
entitled to assume that there ex books of directions for the designers and builders of temples, and that these books were regarded as composed by Thoth. These architectural handbooks were put on a level with the books of ritual magic called (Mar., Dcnd. The various handbooks dealing with the plans of Ill, 29 a). temple-structure, and the adornment of sacred shrines pro bably formed a substantial portion of the Egyptian isted
"ttaii
Re"
temple-
libraries. (2)
Maxims of Anu
(beg.): Pap. Hood, 1. 12. an interesting point that Seshat, the goddess of script, is often as sociated with Thoth in all matters dealing with sacred architecture. This implies that there was nothing casual, nothing left to the inspiration of individual architects in the designing of Egyptian temples. It may be noted here, also, that the Egyptian was conscious of no essential distinction between the pictorial decoration of the walls of tombs and temples, and the hieroglyphic script which went along with it. The pictures had a meaning, and could be read, just like the hieroglyphs. Hence the presence and activity of Seshat in connection with the arrangement of temples. (1)
(2)
Cf. ft
is
Chapter X.
Thoth as author of the
Words".
"Divine
Thoth was not interested in the provivsion of temples for worship merely he it was also, who devised the minutiae of the divine service which was carried out in the temples. ;
Similarly the complicated ritual of the sepulchral services was traced back to his inventive and organising genius, (i) In the M. K. the formulae of the mortuary offerings are
we
expressly ascribed to Thoth. So the
tor
to tliis
dead were arranged writing which Thoth hath
are told that the offerings
JO
^-*
Cl
<^"
A
Tip]
~^>
_r.
^ .^
"according
^
(Lacau, Sarcophages, dead ^Ui for the should be made 147). Kvery offering "-f acc rdin s to this
p.
IE
given".
^
"
ilfil
"h
both himself hath made the Divine words which (Lacau, Sjrcttpluiges. p. 206). (2\ Thoth appears, then, in the M. K. as author ot the "script of the Divine words". We have the same 1
suggestion in the texts of El-Bersheh. We read there ^vol. II., ^ g^S\ p. 451 of an offering for the dead, J v * Jr If * ^ ^Ll q Tk ^ to ^ 1C hymn ot glorification accorc n Jy Vtfn *"
<WWVA
^^
i
fl
<v
I)
i
i
"
8"
\J. N^AAVV \ \ -H of divine words which Thoth hath I
I
I
I
(i tiie
(
i
12) \sith
crrv,
1
There
some form
matters.
Bab\ Ionian
the
!f.
sacrifices".
no.
i.
1.
of Sin
title
nnikiii
ninJjbie,
"lie
established
that
3.^.
nothing to show that
is
made".
"IVivine
words"
were so
called in contrast
of script or speech used in connection with unimportant or profane
Kisler
/)/V
in
kcnitisclu
Inschriftcn
ii
ifcr
Freiburg,
Hyksoszeit,
i<M
,
i
p.
i
15.
Anm.
pointed out
has
I
means
that
"statV".
being associated with
ji
U .side
b\
side
with
"Divine
carried the heads of gods,
Hebrews
Kislcr
would connect
solchc Stabe. b/w. seinr"
words"
or
I
.
1^ of
tile
\
as
word"
"Stubrunen",
Misler points out (ibid.) the existence
"Divine
other divine
"linchstitt>en
III starts"
or sceptres on
which were
symbols. The mysterious E
^V
f
the
Solltcn die Tcrajim with the Kgyptian itrf. tahle mil "llieroglyphen"syinbolen dcr (iotter als Knauf gcwesen (ibid,
Kislcrs speculations are interesting, but they
collected in
well
ji
and has inferred the possibility of such implications as "kcrbstock"
"rod"
as
text.
must be corrected by the
facts
THOTH AS AITHOR OF THE
We
here that Thoth
notice
expressed "Lord of the Divine
Lord
plained as
no doubt that
connection with
s
which emphasise
contexts
in
WORDS".
"DIVINE
is
role as
This epithet has been usually ex
words".
(or founder) of hieroglyphics".
"Divine
ritual
familiar
his
g3
words"
mean
often
There
is,
indeed,
"hieroglyphs"
in
the texts of the late period. But in the texts of the M. K. quoted in the preceding paragraph the "Divine words" seem
be something other than mere script they are carefully (== the written sign, script), and distinguished from the U
to
:
seem
be what is conveyed or expressed by the written signs, rather than the signs themselves. to
It is
familiar idea of ancient
a
literature that
Egyptian
of the formulae of funerary offerings was sufficient to supply the dead with all the objects named in the
mere
recital
Thus
the formulae.
the
words of such formulae might be
regarded as possessing a magical efficacy of a creative kind. They could call into being that which they signified or named. It is not unreasonable, perhaps, to conjecture that this magical or creative effect of ritual formulae is expressed by calling such formulae as in the M. K. texts above) mdn ntr. Mdir suggests rather the spoken word than the written symbol, (i) his Hence, when Thoth is called "Lord of the mdw ntr is over than script, expressed. lordship over spoken words, rather r
i
In his familiar epithet
Thutmosis the
word
symbol
)
Karnak,
(Of. Mariette,
Jr *^^ L v he who hath given word and is clearly distinguished from
III)
(md)i
!
I^\<c=|
16,
script-sign"
the
written
(drf}. (2)
Even though mdw ntr does mean "hieroglyphs" in the Graeco-Roman period, it may not always have had that mean ing. There is in Egyptian. "drf
no lack of other words to express "hieroglyph" familiar of those terms is drf, or better,
The most
of Thoth".
drf of
Thoth"
(1)
Mdw
ntr ever actually
ntr could (2)
=
An
to
speak:
means
have such
For
expert in hieroglyphics
(Berlin
a
-
>3
cf.
16:
XVIIIth
MOyTC.
divine staff
",
or
There
is
"he
Dyn.).
is
divine
the
no satisfactory proof that nidw Per ,sr, of course, mJw
rod".
meaning. Cf. the reference to
possible connection of drf with ITSYJ
Inschriften der Hyksoszeit (Freiburg, 1919), p. 145,
who knows
"Hieroglyphics",
Is.
w":s i:?"^
see
Anm.
Kisler, i.
Y11I,
1.
Die kenitischen
THOTH AS AUTHOR OF THE
l
WORDS
"DIVINE
.
an
inscription written in hieroglyphs, would be Dlnt ti (Leyden I, 350, recto 4, 23) or .v.vJ ;/ Qhwti (Cairo, 20539, etc.). Thus the distinction between the script
meaning
rendered
.v.vf
and what was expressed by
could be
it
made with
sufficient
clearness in Egyptian. hear also of
We
"books of the Divine Words" (Totb., which, obviously, cannot be "books written in hieroglyphics" merely, for in what other script could books of the time be written ? The title implies rather that such
c.
5X
170,
1
-
")
books contained collections of specially effective formulae. The Book of the Dead speaks (c. 68, 910) of a journey which Hathor made to Heliopolis "bearing the writings of the Words (u1)r), the
Book
The
words"
which we
title
of
"overseer
"President
find
hieroglyphs"
above
terature, and,
The mdn
the early period, (2)
in
to the bearers
says, (3)
"Book" can hardly be other formulae ascribed to Thoth as of the mysteries of the Divine
of sacred
author.
mean
This
ofThoth".
than a collection
:
"special
all,
it
seems
can scarcely
to point, as Schaefer
knowledge of
of sacred
literature".
script
ntr were, then, primarily not signs but
1
words, above
and
li
(4)
words -
spoken by the gods (as in Pyr. 2047), but such words or formulae as bore in themselves a divine, or creative, efficiency. Of such kind were the for mulae of sacred ritual. These formulae are technically known as mdw. Every ritual phrase of importance is prefaced with then,
~^
also,
"Recitation
Book of Jipr
all,
all
"Divine
",
as a stereotyped rubric.
place".
words"
when
with the effective or productive it
says
:
M/WNA
v~>
(i)
the
"Thoth
"words
arc.
The
puts this rubric more solemnly, Pyr. 333 c. seems clearly to
17, 3i
(c.
of the liturgy,
"word"
;;/c/;j
mdiv takes
"the
the
identity
Dead
the
mdit:
of the
himself comes to
<S^-^
tlice
with
Q
\
|
I
I
I
q
o
I |
I
I
I
U
I"
where
I
apparently, the formulae ot the funerary service.
(2} (A. Schaefer, M\-stcricn, p. 38.
where I-cher-nofret appears with
this title.
(3) Ibid. (\)
who
reads
PI. VIPi. book"
In
who
Note that the the
diia
(
title
"Scribe
glorifications")
Pap. Salt 825,
\
II.
2
4
of the Divine in
Thoth
glorifies Osiris every dav.
the is
Book" is given to the priest (hrugsch, Drci fr\ stkalendet\ described as the "scribe of the divine
ritual
THOTH AS AITHOR OK THE "It
your messengers who bring" him him to ascend". The nuiir
is
that cause
up
WORDS".
"DIVINK
:
95
the Divine words
it is
ntr carry the
Pharaoh
to heaven, (i)
the close contact of ritual and magic
Through came
mdn>
ntr
be used, not merely of ritual formulae, but of all formulae which could be regarded as having a magical value. Possibly, indeed, indn ntr may have meant "magic formulae even before it was employed as a designation for formulae connected with divine worship. In very ancient texts we find mdw ntr brought into connection both with ritual and magic. to
7
1
Thus
a tomb-inscription of the M. K. (Louvre C. 14) the knew7 the mysteries of the Divine words,
in
deceased says
"I
:
the celebration of the Heb-sed feasts, and every kind of hike no one surpassed me therein
:
.
Hence Thoth
epithet "Lord of the Divine words" im plies his lordship over the formulae of ritual and cult. That lordship implies, again, that to Thoth was assigned the duty of superintending the celebration of ritual ceremonial, and that in
as
s
Thoth w^as found the source of was contained in charms, and
such mysterious power spells, and all invocations all
of the gods.
There
is
abundant evidence
the texts that to Thoth
in
was assigned the authorship of the forms of cult. Thus, the Mendes stela (I). 10) "His majesty showed veneration :
r\
the gods of ram-form
^=
L
^^
<
>
~j
in
to
<\.wwv
3^
<==:
"according
what was hymn to Thoth published by Turayeff in A. Z. XXXIII, p. 123, it is who has given words and script, said of the god that it is who makes the temples to prosper, who founds shrines, and makes the gods to know w^hat is needful (/ c. sacrifice and found in the writings of
to
Thoth".
In a
"he
.
The
materials to be used for the various purposes ritual)". (2) of cult had to be prepared in accordance with the directions In
(1)
the Metternich Stela
(107/9)
we
hear of the recitation of hike along
mentioned the nuiw which the heart of Horus has formed-. Here Wc/ir (obviously mdw ntr} hike and i)hir are put on the same level, and all seem to refer to words of power of some kind. Cf. \\ estcar, with iihw,
VIII, 25 VIII,
and
26,
in
the
same context
where hike
=
the
are
words spoken by the magician:
cf. ibid.
VI. 12;
20-21. (2)
Cf.
Diod. Sic.
I.
1
thing connected with liturgy.
6.
who
ascribes
to
Hermes
the authorship of every
THOTH AS AITHOK OF THE
96
WORDS".
"DIVINK
The
ointments, we are told in Dendereh (Mar.. 72 a), have been duly prepared according- to the or ders of, and to the accompaniment of the recitation of the
of Thoth.
Dend.
I,
Thoth (who is called usually in this connection the IkisXu) The various oils used in the divine
formulae
of,
^Y^
worship were prepared according to the directions of Thoth (Dumichen, Rezepte XXVI XIII Mar., Dend. I, 79. 1,2). Even :
was carefully prepared, we are told in the SethosAbydos, "according to the writings of Thoth which
the incense in
temple
are in the the*
/
library",
according to the rules laid down
c.,
.
in
rituals of the temple.
We
may assume that the details of cult-ceremonial were ascribed to the authorship of Thoth, though it is only rarely that this is directly implied in the texts. (2) But it is evident that his closest connection with ritual is through his role as master of potent words, as "Lord of the divine words". The
ordering of the details of cult will have belonged to him as the orderer of things in general, in the Temples, as well as in the Stateand his function as order-bringer is, probably, to ;
be connected with his character as moon-god. Yet, it must be noted that the ancient moon-god, Chons, was not regarded in the early period as a founder of cult or ritual. It is only
when Chons
later,
that he ritual.
is brought into close connection with Thoth, associated with the origin and celebration of cultis possible, then, that Thoth s association with ritual
is It
may have been
primitively due to non-lunar
aspects of his or derivable
The being of Thoth is not reducible to, single formula. The double symbolism
character.
from, a
ibis
and ape
-
points to a fundamental complexity in his nature. It might be conjectured, perhaps, that the symbol of the ibis points Daui,
Vid. Mar..
(i>
50 b
I.
and
;
von
cf.
Lemtn.
Ritualbuch dcx
Amon-
JieHstes. p. 64. (2)
cession
is
Cf.,
for instance,
Ttitb.
determined by Thoth.
Nuv.. 44,
3
f.,
where the order of
Tex tea
Lacau.
Cf.
re/., no.
a
divine pro
: 4<)
.
I
hoth
the
;
my
"Hook"
contents
book here
of a
ntrw the md\v
(ri
is
on
my
mentioned
ritual-book ntr.
hands
cf.
are
:
supra
1
guide the utterances of the
(. )
p. 04,
utterances
and notice
1
(/tir)
the
gods".
NVith
suggestion that the of the gods. Cf. with the hw n
THOTH AS
Al
THOR OF THE
"DIVINE
WORDS".
97
mainly to Thoth s character as lunar deity, and that his ap pearance as ape suggests those aspects of his character which reveal depths of mysterious knowledge. It seems to be true, at all events, that before the N. K. Thoth is never represented as a moon-god in any variety of ape-symbolism. But, even if we were to assume that ape and ibis show us the god of
wisdom and the moon-god
How
respectively, other problems remain. s function as funerary god
deduce, for instance, Thoth
from ibis-symbolism, or from ape- symbolism alone, or from both together ? There is not merely a fundamental dualism in Thoth his primitive character seems to show far more than :
two aspects,
(i)
(i) In Babylon the moon-god, Sin, is not merely the "Lord of knowledge" id. [EN-ZU], as his name implies, but, also, the founder of shrines and sacrifices. Jastrow, Bab. Rcl., p. 437. Possibly the Egyptians also associated the moon with \
mysterious powers of knowledge,
moon Is. et
and,
mighty in hike. The \vdl.t O., 8: and Psalm 121. 6. is
Thoth, the Hermes of Eg\pt
is
especially,
used as
a
with
magic.
Cf.
Pvr
,
823
;
the
luck-bringing amulet. Cf. Plutarch
XI. Chapter.
Thoth the all-knowing. The Pyramid
texts, as has been seen, represent Thoth and as the scribe of Re, the sun-god. It has been conjectured above that this peculiar association of Thoth and Re may be due, in part at least, to the circumstance that the two greatest heavenly bodies, the rulers of the daily and nightly heavens, were inevitably put into a close official
as the minister
the primitive theologising of Egypt. In this official relationship, the moon-god would, of course, be sub ordinate to the sun-god, but would be immediately next to relationship
him
in
rank.
in
As Re was thought
of as an imperial ruler after
the fashion of the Pharaoh, so the
"silver
sun",
the substitute
the sun-god was naturally looked on as Re s chief minister, or vice-gerent in the government of the world. To rule the world as chief minister of Re, Thoth for,
and representative
of,
would require a high degree of intelligence, and a great range of knowledge. Yet the position would not demand any mar vellous po\ver of insight, or mysterious depths of knowledge. If,
then,
we
as
find,
texts ascribe to
we
do,
in
the Pyramids,
that
ancient
Thoth a peculiar power of knowledge as com
pared with other gods, we need not look on this as necessarily derived from his role as lunar vice-gerent of Re. It will be more probable that any gift or power of special gnosis which
Thoth belongs to him out of all connection with the world-government of Re, belongs to him, that is, in his own right. have learned something already about Thoth s activity in the construction and furnishing of temples, the texts ascribe to
We
and
the daily performance of the ritual in the shrines of Egypt. The power of Thoth as lunar deity to delimit men s lives, and to determine the course of their careers, has been in
also discussed.
Functions such as these imply a very special
endowment of mysterious knowledge,
and,
however the
origin
THOTH THE ALL-KNOWING. of that knowledge that
to
is
Thoth appears
in
be explained, Egyptian texts
is
it
gg
not strange to find
- -
especially in those as the All-knowing One, as the dispenser
of the later period of every kind of strange and mysterious gnosis. assigned the invention of language and script. He as^
the patron
jnen
He
s hearts.
is
the
who
"one
is
regarded can read the secrets of
He
of the sciences,
To him is
(i) in
knows"
every direction.
In the end he comes to be looked on as Understanding (or shall here look rapidly through Reason) itself, personified.. the texts for evidence on these points.
We
Invention of script, language and literature.
a)
One
common
of the very
epithets of
Thoth
given words and
who
is
hath
Berlin script" (cf. Nav., Totb. c. 182, 3 f etc. th Dyn.). The texts of the late period are particu 2293, larly clear as to his invention of writing (Pap. Hearst VI, gf. Ebers i, 8 10). The script of funerary tablets is called the of Thoth" (Berlin 7 3i6, XVIIIth Dyn.). means "drf .
:
XIX
:
Drf
primarily legible signs, the separate characters in script but it sometimes means in the sense of documents or "writing" texts (cf. Mar., Dend. Ill, 72 a), and, in this further sense of :
Thoth was also regarded as lord of script. One of most widely used epithets is nb ssl, "Lord of writing".
the word, his
All kinds of texts books, temple-inscriptions, collections of liturgical documents ("rituals"), inscriptions on stelae, and
were called
tablets
\
with
Parallel
familiar title of
/%.
ffii
s
y
the
Thoth etc.).
I
A
I
of
"Lord
"Lord
\<^ I
74 b: Urk. IV, 53
\v>
title
of
goes another
script"
books"
I
(Mar., Dend. IV, --~
e-^-a
similar title
is
^^^d
"^
"Pre|
i
i
i
The Egyptian scholar (Philae was accustomed to set up in his study or library a of Thoth as ibis or ape. This custom, which implies
sident of
books"
:
Phot. 1010).
or scribe statue
Thoth
s
peculiar connection with script and literature explains J
3
a Ptolemaic library"
(1)
ledge of
(Louvre
Gf.
C. 232). (2)
&
So
Thoth
(2)
of the god
title
cf.
in
S"
"the
dweller
Dendereh. Mar., Dend.
II,
35
b.
I.
295
"Thoth
the
For the prophetic know
supra, p. 86.
Edfu R.
in
In the temple-archives of Den-
of the house of
books".
7*
THOTH THE ALL-KNOWING.
TOO
Philae Thoth presides in his ape-form over the niches where the documents dealing- with the Temple-services
dereh and
were stored,
(i)
As we might expect Thoth_\vas
jDeculiarly venerated by the_scribes, and by the learned generally. Apparently it was in his ape-form mainly that he received this veneration. have an interesting illustration of this in the fact that in the
We
department of the Egyptian government-offices was
scribes
The scribal profession was, up of course, one of the most highly respected of all in Egypt. It was respected, partly because of the comparative ease and pleasantness of the scribe s life, but, mainly, because the power a figure of the ape-g-od. (2)
set
down records
of setting
script suggested to the
in
common
mind the possession by the scribe of mysterious and potent knowledge. Hence, as lord of the scribes, Thoth was regarded as the lord of all knowledge, and, peculiarly, as lord of all recondite and mysterious knowledge. He was the "knower" v.x~.*
::y/,v.
Greek sources which are based on information ac quired in Egypt we find that Thoth was regarded as the founder of human speech in its various forms. Diodorus says In
ot
Hermes
Ofjvx;
j-c,
:
-ztj.-j.
/.>..
--y.z
TCOV
TCJTSJ TTCJOTSV
y.sv TT,V
~i
Sia/.ey.Tcv
/.sivrjv
TU/SIV Trpsjr^ spia^ (1. 16,
av(ovj;/(ov
i\
cixpOpw-
From
the
same source we learn that Hermes first introduced Ypap.^aTa and that he was versed in the harmonies of the stars, and of sounds generally, and that it was he who first established the Palaestra, and laid the foundations of the sculptor s art. To him also are due, Diodorus tells us, the lyre, and discrimiWith
this circumstance we must connect the texts in which we are documents were found under the protection of Thoth, or in important
(1)
that
shrine.
Cf. (2)
Totb..
See A.
Nav. /..
c.
1907,
i3;A, 23 p.
59 n
j-\
Office.
Jj
n
In
tcmb of (f^-j
the
in
lift I
called
y
i
i
the midst of
.
c.
148.
15
on the Egyptian Foreign
Article by Borchardt *=
[I
^.
which
Thebes iSethe
17,
105)
is
depicted
an ape wearing a lunar crescent
sits
his
18 etc.
who
an is
i
^5^
writer",
(1
ft
p
24;
told
"fcv
and
U
AA
ft
[I
**
fl <ci~-.
The deceased
u
Numerous
is
a -royal letter-
statuary groups representing the
I
ape-god honoured by
a
client of the scribal
profession are
still exstant of the veneration which the ancient Egyptian scribe paid to Thoth.
as
a
token
THOTH THE ALL-KNOWING.
101
nation of musical tones, and the beginnings of the art of oratory (Diod. I, 16). In the Egyptian tradition, thus preserved by Diodorus, Thoth is the inventor of the fine arts, and to him
Ts^ascribed everything which helps to give to and refinement, (i) b)
civilisation
life
Searcher of hearts.
The knowledge of Thoth extended to the things hidden knows what is in the heart", away in the hearts of man. says a text of Karnak (Architrave of Hrihor, Sethe, 3, 66). "He
tablet of theJN. K. _ says a_Turin memorial __. ^ .^^ et Ma lovest (Turin no. 101), y lookest into hearts". When the eulogy of Hapi is sung "thou art Thoth,
"Thou
^^
who
(L.
D.
Rams.
175 a
Ill,
of him
11),
"" itj^said "
"""
heart
"his i
i
i
^^
<==>
<=>
SiH
i
i
:
^ is
(j
"
of
like tha
ip
i
which they love". In Thebes (Tomb of Nb~nmnf\ copy by Sethe) Thoth is described as knowing one who doth search out the hidden things of thaUooketh throu_gh__bo_dies, and testeth the body", and as Thoth,
seeking
the
plans
(?)
"the
"he
hearts".
(2)
to note that in Plato (Philebus VII) OsuO is spoken of (i) It is interesting he that distinguished the different letters, the vowels, the sonants, and the stops. Thus Thoth s connection with script and literature must have been known at an as
early period in Greece.
one
who
In
Hermetic texts of the Hellenistic period Hermes
H
With
we may compare Thoth
this
~
is
the
distinguishes laniiua^es and dialects (Reitzenstein. Poimandres, p. 3y note). s title
Mus. 551
Brit.
f
>
. ;
x.a
.
who
ypajj-tj-atcuv
In the
efficacious.
supstrji;
of course,
physician were,
Book
tongue of
the
distinguishes
cf.
Dieterich,
possessors of
the
of the Dead.
c.
by Gardiner.)
mens
hearts
(2)
It
communicated
all
-^
^-Jsee
1
The
p. 70.
44
that
] \_
For Thoth scribe
as
and the
was unusual and
is
who
is
called
identified
with
a porter
Lands",
~
r>
\
;)
I
lands".
knowledge
Two
H^C*
^
^
AAAAAA
P.S.B.A. 1915^.117-125.
familiar thought of the O. and N. Testaments that God, or of the Spirit of God which
is
a
is
a prerogative of to
Abraxas,
of the
"^v^
article
foreign
125, SchluOrede 42
Dragoman Thoth. (For
all
o D J^ *-^
|
men.
Prov. 2r, 2: 24. 12;
Cf. Jer. ij
10 :
Yahveh
and nnn pn Prov.
is
16, 2.
nvV:
]m
^ Vn
Cf. Ps. 7, 10
:
-
Gf.
knowledge of is sometimes the title nzr pr
Apoc.
2,
23.
When
and all-embracing knowledge of the Pharaoh is described in Egyptian we find such phrases as "who knows what is in hearts, who estimates bodies, texts, and knows what is in them" (Luxor, Court of Amenophis III; Mission XV. 10, 3). the minute
THOTH THE ALL-KNOWING.
102
In the texts of the late period
we
D
find the epithet
^
(J
used as a sort of a nomen proprium with the ibis-determinative (Mar., Dend. Ill, 6ia: III, 8ie, etc.). This title is connected, as we have seen, with Thoth s r61e in the Judgment-scene but it seems to convey also the divine power of Thoth to ;
read the thoughts of men.
As possessor and source
c)
A
god whose mind
is
of every kind of knowledge.
all-penetrating,
and all-compre C
hending appears very
naturally
himself as <=>
^^
(Nav., Totb. 116, 7) and as
Mysterious
D
"^\
Jl
"the
o @
W^A
"the
_ffi^ U
^ x^
<
Unknown (Turin Pap. P. and R. 25, 3 4). His gnosis which nothing could withstand, raises him above the ordinary Egyp tian divinities. He cannot be classed with them, and is, there Unknown and
fore, the
Thoth
He
power.
s
prudence
is
.2
"prudent
Rams.
Stela of
pared what
is
II;
said
is
"prudent
of
best described
Rccueil, 16,
Rams.
heart",
56X Ill
so that a great
when he
Lord of
the
like
of
(i)
just as remarkable as his intellectual
the
and successful ruler of heart,
Mysterious, is
is
said to be:
(Luxor, should be com
Hermopolis"
With
this
Med. Hab. RIH, 1421:
-Vfj
The prudence and
the heart-searching power of Thoth of also in the M. K. Cairo text of the XII th Dy spoken nasty (Cairo 205881 speaks of the Pharaoh as "the god Sia
A
arc
who
men
in
is
s
hearts
:
his
eyes examine the hearts of
The
similarity with the later texts dealing with Thoth s ledge, and the otherwise familiar identification of
p.
Y:wr,rov
22
Cf. f.)
OEO V,
prayer Thoth
Thoth
not surprising then that the source of apocalyptic knowledge
in the
Thoth, in his form as Hermes Trismegistos. with the above generally the prayer to Thoth in l\timandrcs (Reitzen-
literature
2) stein,
is
It
(i)
Hermetic
all".
know
:
is
InixaXoujAat as TOV Ta rcavia xriaavta,
rov
Travib:
ae-!ova,
a3 TOV
UTO-
zavra 6fuv:a /.a-, ravra otxo-iovra xat arj In the same 6p( j{jivov. QJ ouoe-.; Oio JV ouvatat Ibziv (Hermes) is described as T^V aXr Oiv^v
lov
:
(
;iop^r]v.
The
note of mysteriousness
is
here present, as
in
the epithet
o
D
THOTH THE ALL-KNOWING.
io3
with Sia suggest that here also the reference Thoth. (i)
primarily to
is
Other epithets which imply the great knowledge of Thoth are not rare.
Tomb wise
This, he
0^ ^^
When
10, 3).
"
[|
the expert
Hist. Inschr.
Dumichen,
of Paser:
one"
*
is
LI,
\^8() (Luxor, Amenophis
one"
and
"the
Mission
XV,
48 a/3 III,
(Thebes,
)
the court-scribe wishes to give an adequate idea
mind and knowledge, he speaks thus there was hold his Majesty knew all that had happened all in was Thoth he know things nothing that he did not there was no word that he did not accomplish" (Rekhmare, 7 of the Pharaoh
s
"Be
:
:
:
:
:
cf.
A. Z.
1901, p. 61).
As
the
Thoth had a particularly complete is expressed in one of the most
"All-knowing"
knowledge of Egypt
This
:
V^
of his Ptolemaic
familiar
rOn
Lands".
cq "he
J
Two
O>
Y
titles,
Thoth, himself all-knowing,
(2)
that
knows
the
j
the source of
is
He gives deep knowledge and acumen which men possess. makes He of mind. faculties the and itself to men knowledge his calls Haremheb and men sharp-witted, ready speakers. all
as Thoth is Lord of Hermopolis. The the donor of all human farsightedness and astute
ssnv a
gift of the
called,
is
,
ness. (3) d)
We of Sia
As
Sia.
have already discussed the problem of the identity bearer of the divine book at the right hand of
"the
The god Sia appears in Egyptian sonification of Reason or Understanding Re".
texts as a deified per -- not at all
prima
(4)
but simply as the faculty of Underrily as a personal Logos, (1) in
Cf.
Moret,
Mystcrca,
p.
171.
who seems *$
(2) etc
)
Often written with the ibis-determinative
The
reading
(3)
Note that
is
in
knowledge".
(4)
7
?"?
same view.
Sec,
Dend.
29 d
indicated
Possibly Sia
in
(Mar.,
II,
|
Dendereh (Dumichen, Baugescliichtc. 42/6)
wise one Sin, the moon-god, is Sumeran name EN-ZU is to be explained "the
Babylon
=
rt\
ft |
his (Perry, no. 8). Possibly
of
to take the
particular, his note 2, ibid.
Perception.
Gardiner see P. S. B. A., vol. 38, p. 43
For 54-
a
valuable
study
of Sia
as
of the gods as
=
and
"Lord
Hu
by
THOTH. THE ALL-KNOWING.
I0 4
standing personified, and treated as a god. It is a deification to that of Seeing-, and Hearing, (i) and Utterance = Hu\ It may be said here, in general, that Sia is in no sense a Logos or Nous thought of as an emanation from, or as a self-manifestation of. a primitive divinity. This is indeed simply to say that Egyptian ideas must not be misrepresented in a Greek, or other non-Kgyptian, method of parallel
The very
exposition.
existence, however, of a
god of Understanding
in
Egyptian theology inevitably raises questions of parallelism and dependence as between Egypt and the Hellenistic world matters of philosophical theology. Some of these questions suggest themselves in the course of this study but here already the general principle must be laid down that Egyptian conceptions must be studied as exclusively as possible from the native Egyptian point of view. in
:
That Sia Yet the latter
To
divinity.
at
times, identical with Thoth we have seen. often enumerated along with Sia as a distinct Sia and to Hu is assigned a special manner of is,
is
origin which marks both of them
of the
Book of
Dead (Xav.
the
off
from Thoth. 28
The lyth
ch.
represents them as sprung from a drop of blood which issued from the phallus Re. This legend of their origin reminds one of the ma 17,
ff.)
terialistic creation-story connected with Shu and Tefenet. And there are indications that the story is but a crass form of a
myth which represented Understanding and Utterance as the first potencies which sprang- from Re, by the help of which Re then proceeded to build up the world. (2) As we shall see later, Thoth and Horus were regarded, at least in one important ancient school of Egyptian philosophy, as the two creations of Re so that there is good reason in Egyptian for bringing Thoth into close connection with Sia and Hu. The distinction of Thoth from both Sia and Hu, and the close relation in which he stands with them are illustrated first
;
by the frequent appearances of the three n the same context. At times it seems as t.
the
hymns
dated with s
called the
Thoth appears
as
of
Isis
and Nephthys. ap. Brit. and "Seeing" (or, I
-Hearing"
"the
On
seeing and hearing s
articles,
/
.
Museum
possibly,
Hearer and Seer).
(2) See Gardiner
divinities together if the three divi-
S.
Ii.
a
Turin
one"
A.,
in
altar
the
vol. 38.
(Transactions,
JJt-ibt. p.
101X8, where where Thoth
<)2
f.
=
III.
i,of.)
THOTH THE ALL-KNOWING.
105
felt to be three phases of a single deity, or three to speak, of a single concept (cf. Urk. IV, 49/18 so aspects, IIu and Sia appear frequently in the Dcnd. Ill, 32 k Mar., 1). is It solar barque, (i) only reasonable that Re, the ruler of
are
nities
:
the world, should have with him in his royal barque, as his counsellors and as the symbols of his rule, Understanding and
Command. There can be no doubt that the Egyptians looked on Sia and independent deity, but it is, by no means how clearly his individuality was realised. to determine easy He seems to have had a character easily identified with that of other deities. Whenever it was necessary to emphasise the special wisdom of any god, it could be done most simply by as a separate
identifying that god with Sia. Thus, of Amon it is said in "All i the Leyden hymn (Leyden I, 350; 6 [== s.], 2j men and gods say countenances are turned towards him
R
:
:
/
TA,
cq 1
^
move,
"thou
he
is
Similarly
Sia".
is
it
of Horus
said
knowest bodies even when no tongue doth
I
thy name Sia". (2) Sia was, indeed, so abstract could be thus easily assimilated to other
in this
a divinity divinities
that he
to none more easily than to Thoth, the most wise and prudent of the gods. Though Sia is mysteriously at different times, identified with very various gods, he is identified far more frequently with Thoth than with any other.
and
Throughout the huge body of texts of the Graeco-Roman period the identification of Thoth with Sia is so frequent that simply a second name of Thoth. Particularly is this the case in the ritual scenes in which the figure of Ma et is presented by the Pharaoh to the deity who is being honoured. Sia
is
In nearly
presents
all
these scenes Thoth
Ma et
is
styled
"son
is
of
called Sia, Sia",
or
and the king who
"likeness
of
Sia"
apparently because he takes the place of Thoth in the ritual action. In the Ptolemaic texts Sia is very frequently deter
mined with the ibis-headed god,
(1)
(2)
Totb. M. K. 17. I.epsius, A. / Cf. Ps.
1
3 9 ,4-
.,
I,
$
thus,
162,
17.
(Mar., Dcnd.
Cf. Mission.
I.
168.
II,
THOTH THE ALL-KNOWING.
106 52 b, yib).
Sometimes the
pressed in an epithet, Hermopolis"
i^Mar.,
\\
as,
Dcnd.
of Sia with Thoth
identity
I,
68
"Sia
As
a).
ex
is
Lord of
the presence of Ma et fairness and justice of
barque of Re symbolises the the sun-god s rule, so also, in the ritual scenes in which the Pharaoh offers to the god an image of Ma et, it is implied that the rule of the Pharaoh is just and fair, like that of Re. When the king offers Ma et as if he were Thoth, and is called in
the
claimed implicitly by him that
Sin, or "Likeness
of
he
generally, and
in
is.
his
life
Sia",
it
is
in
the
particularly, a veritable Thoth, an expression of Sia or Reason. ritual
due performance of
whose every action
is
must not be supposed, however, that in the deification of Sia. and in his identification with Thoth, there is any subtle metaphysics. Sia is merely a personification of understanding or perception he is not a Logos in the sense of a selfIt
:
revelation of a primitive deity. The reason, or perception, or understanding of any god might be thus personified, - - and not merely the understanding of a primitive deity. It was
and indeed inevitable, that the intelligence of Thoth, the wisest of the gods, should be more frequently personified than the understanding of other divinities, fi) As god of literature, and of science, of theology, and of ritual, as the fountain and source of all knowledge and wisdom, Thoth, knowing one", would, most easily of the gods, come to be fused witli Sia. But there is no deep methaphysics in the fusion. Thoth, simply as Sia, is not to be regarded as a worldnatural,
"the
ruling Nous in the Stoic sense. How far a conception analog ous to the Stoic Logos was possible to Egyptian thought will be seen in the following chapter. (i) tor
How
instance,
Horus
:
simply other divinities could be identified with Sia may be gathered, text quoted above, p. 105, R. II, 15, where it is said of
from the Edfu
"Thou
knowest bodies without the movement of
a
tongue, in thy
name
Sia.
Chapter XII.
Thoth as Creator. Egyptian theology does not show, in general, any clear tendency towards system. The great mass of religious texts in Egypt is marked by vagueness and even inconsistency. Individual gods are very rarely clear and well-defined per Indeed, it is a feature of Egyptian theology that one of its gods is capable, in one way or another, every nearly of being fused with others. This fusion takes place, usually, as a result of the popularising of cults over wide areas, (i) In the earliest period each district was under the almost ex clusive patronage of the local deity but, as the intercommuni sonalities.
:
cations of the various districts
and as one or
intense,
became
other
in
dynasty
course of time more or
district
became
specially powerful in the political life of Egypt, or, as certain cults, of their nature universal, or, at least, national, became
more prominent, fusions of all kinds took place among the Egyptian gods. The local cult of each district generally showed itself ready to identify its god with the more powerful and popular god of a wider area. Thus, it might happen that a god like Re, or Atum, or Ptah could be identified with practi
And when fusion of local divinity in Egypt. gods of wider influence had taken place all over the country, it was easy, as a next step, to interfuse the local cally every deities with
divinities with
We
each other.
must
not, therefore, be surprised to find that local of gods apparently slight importance, often appear decorated with the titles of the great cosmic deities, or that these great
cosmic deities often appear to be particularly related to some local cult. The case of Set, who, from being a local god - was raised to the rank of enemyprobably a storm-god (i) political
Such popularising was,
movements.
in
many
cases,
the
direct or indirect result of
THOTH AS CREATOR.
loS in-chief of the
The
powers of
has been already mentioned.
light,
existence of solar divinities with
varying attributes
in
and often widely separated districts pf Ancient Egypt, due also to the fusion of local cults with cults is, probably, of their nature more widely known. The policy of identifying different,
of local cults with the greater gods of Egypt, this, also, as suggested above, that each local god could assume the qualities, and activities of any or all of the the divinities led
to
great cosmic creative divinities. In this way any local god might become, through the ambition or zeal of his priests and
worshippers, the primitive god, the creator of the world. Not only was there much fusion in Egypt of local gods with the cosmic deities, but the latter also tended to become interfused with each other.
Thoth, who
that
and learned one, should appear as a wise cre a sort of demiurgic Reason, or Logos. This
as the wise
or
ator,
not strange, therefore, to find among the great ancient gods
It is
stands forth
as
may be due
the
to
to
primitive
divinity.
the
be the product
familiar
god of
attribute
It
of a
a
might,
tendency,
just
shrine
local
mentioned,
to
the activities of a
on the other hand,
of course,
genuinely speculative turn
of ancient
thought, taking Thoth, or Reason, as a creatively active mode of appearance of the primitive deity a turn of thought -
similar
to
that
which
excogitated
the
-
Demiurgic Nous of
(ireek speculation. It is well known
that the solar theology of Heliopolis, and the religion of Osiris dominated the theological specu lations of Egyptian priests at all periods familiar to us through texts and monuments. The Osirian cult and the Heliopolitan theology appear, in most of our texts, as inseparably con nected. The main speculative and systematic elements which
appear
in
their fusion,
The dramatic
logy.
are due,
probably, to the solar theo by the cult of Osiris.
factors are supplied
Solar theology secured, at an early period, predominance Egyptian thought, and retained it throughout the whole course of Egyptian history, (i) Each of the ancient centres of in
I
l)
The
fact
of any other ancient
most probably a
that
it
solar
was the centre,
to be accounted
very early period.
solar theology
that
of Heliopolis,
secured predominance
rather than that
Ancient Kgypt for by the political preponderance of Heliopolis in
is
at
THOTH AS CREATOR.
109
sun-worship had, however, its own peculiar system of theology. This was probably due, as has been suggested above, to the presence in each shrine of features derived from local (possibly non-solar) cults. But there was, of course, something common in all the local theories of solar theology. In all of them, so far as we can see, the speculation of the great primitive shrine
and centre of sun-worship
at Heliopolis
made
itself
strongly
an early period. In each centre of sun-worship, the the place, transformed into a copy of the Heliopolitan of deity Re or Atum, appeared as the primitive deity, as creator and in each centre there was a special local theory of creation. Yet, so influential throughout the land was the theology of felt
at
;
Heliopolis, that the creation-legends of Atum s shrine are reflected in most of the local cosmogonic systems. And this is
true, not
merely of local cults of which the sun-god was
the deity, but also even of districts where a moon-god ap the "City as, for instance, Hmnn pears as chief divinity of the Eight". Even in this lunar centre we find traces of a ,
solar theology,
deed there
is
particularly in connection with creation. In to show that some of the most
much evidence
important details of the Heliopolitan story of creation were localised in Hmnw. (i) It cannot surprise us, therefore, if we find in Egyptian theology, not merely a close connection bet
ween the speculations of Heliopolis and those of Hmnn but even an attempt to fuse them systematically. Tn the theology of Heliopolis the great gods" were the offspring of the primitive god. The gods of heaven and earth and air and water, the Nile-god who made Egypt fertile, and ,
who
devastated the land with drought. and burning glow, and storm - - all should be, at Heliopolis, the children of the local god Re-Atum. This is so far true the unfriendly divinities
c. 64, 8 9 c. 5. In the text of the 5 (i) Gf. Nav., Boo A* of Dead, c. 17, 4 the scene of Amon s Great Oasis (Brugsch, 26, 22 becoming is the Height 23) of Htntnv. So in the Ptolemaic inscriptions of Bab el-Abd, Karnak, there is a :
:
,
reference
to
their place
in
the Eight
il
who
created
Hermopolis with
light
their father,
in
the
<-
Height"
the venerable
[of
Hmtnv] and took
one [Spsi ==
Thoth]".
creation-legends connected with the sun-god, are associated with Thoth s city, we must not be surprised to find that Thoth is identified, in some forms of speculation, with the first creation of Re (see below, p. H5ff.). In certain If
the
oldest
forms of the creation-legend place
where Shu made
it
would seem
as
distinction between earth
if
the
kli
of Hermopolis
and heaven.
was the
Cf. Totb.. c. 17.
no
THOTH AS CREATOR.
Ennead of Heliopolis presents a sort of summary of cosmological teaching-. The gods of the Ennead are the gods of earth and heaven, and their grouping is indicative, to some that the
extent, of the Heliopolitan view of creation. In the first great group of Nine Thoth does not find a place, and it is clear that his presence in the second Nine is due merely to systematisation. Excluded, then, from the first Ennead Thoth is excluded from the old Heliopolitan theogony and cosmogony. Other ancient gods are also omitted from
Ennead of
the great
to
Heliopolis.
One
of these
is
Ptah.
And
be noted that Ptah himself
at a very early period, yet if not primitively, was a solar deity at Memphis. It is clear, then, that some of the most important of the older of is
it
gods
Egypt were not included among the gods honoured in the shrine of Re-Atum. Yet we find that attempts were made at a very early period to bring both Thoth and Ptah into con nection with the creation-theories of Heliopolis. One of the most interesting documents of Egyptian theology deals directly with the problem of reconciling and interweaving the creation-
theologies of Heliopolis and Memphis, and incidentally also with the relations between Thoth and the Heliopolitan Ennead.
Hie u-xt. it
i
i
must
)
document
in
is
question
the
so-called
so important for the study of be here summarised and discussed. It
The
is
chief aim of the text
Thoth
s
Shabaka cult that
to
depict Ptah, the local the guilds of stone-cutters and sculptors of ancient clays in Memphis, as the first of the gods, and the creator of all things. In order to find a place for other gods and other theologies, while still asserting the preeminence of Ptah, the other important gods of Egypt, in
god
of
is
Memphis who presided over
cluding Thoth and the Heliopolitan deities, are explained to be mere manifestations of Ptah. From the primitive god Ptah there issued eight emanations. These are so many different forms of Ptah, and constitute with him a Ennead.
Memphitic
In the next place
are told that Ptah and the Heliopolitan one, or, more precisely, that the creative
god Atum, are activity of (ij
Atum
Published
7 heulogie. Sitzungsb.
we
really a function of Ptah. Since the
is
in d.
a
critical
p. Akad.
i*>i
cd. i.
bv Erman.
ilin
whole
Dcnkmal mcmphitischer
THOTH AS CREATOR.
in
creative activity of Atum is but a function, or energy, of Ptah, each creative aspect or element of Atum must be, in some way, a form or manifestation of Ptah. Now all the
members
of
Atum are to be regarded as creative. Among Atum his heart and his tongue are the most
the organs of
important, for it was by these that the gods were created. Atum is Ptah, and Ptah must create, like the sculptor that he is, by drawing forth plans from the treasure-house of his
and giving them effect by the command of his tongue. Thus the heart and tongue of Atum become, in the Memphitic theology, forms of the artist-god, Ptah. With the heart and tongue of Atum the text identifies the gods Thoth and Horus one of the respectively. These two gods constitute together of Ptah. The emanations or Memphitic eight primitive forms, with identical other to be other seven forms are then shown organs of Atum. Whatever, then, the Heliopolitan god Atum, heart,
the
world-creator,
thinks,
executes,
or
speaks,
is
thought,
spoken and accomplished by one or more of the eight primi tive forms or manifestations of Ptah. It follows that the gods who, in Heliopolitan belief, sprang from the mouth of Atum, The old viz. Shu and Tefenet, in reality sprang from Ptah. were certain how brought into gods Heliopolitan legend told of Atum (i) but, since the being from the glands and hands various members and organs of Atum are really forms of Ptah, it follows that the Heliopolitan gods, generally, have taken their being, in, truth, not from Atum, but from Ptah of ;
Memphis.
As
is Heliopolis, so in Memphis, the primitive god who other then, of all first as divinities, creating thought in turn, create all other beings in the universe. The divinities first created here are Thoth and Horus, the heart and tongue
in
"of
of Ptah. (2) By the thought ofPtah s heart, and the utterance of his word were called into being Atum and his Ennead (Horus and Thoth standing, therefore, here also, outside the (1)
Gf. Pyr. 1248.
(2)
Gf. the
17, 28ft
the
.
It
is
primitive
telligence)
:
manner
Gf. Pyr. in
1652 and 1871.
which ]Ju and Sia spring from
important Shu-Tefenct
deity
Horus-Thoth.
:
Tefen and Tefenet
Perhaps we ought
to
frequent association of Thoth with IJu and Sia.
find
:
god Re. Gf. Totb. which spring from
the
to note the various pairs of divinities
tfu-Sia
here
Cf. supra,
an
(=
Utterance-In
explanation
p. 104.
of the
H2
TROTH AS CRKATOR.
primitive Heliopolitan group).
The next product of
and tongue of Ptah
-
the
is
1
-
1
the heart
so that, not only the gods,
words" were created by Thoth and Horus. (i) be noted that the heart (= Thoth), and the tongue Horus) are not here conceived as two independent deities, but as a single form or emanation of Ptah. It is only in Atum that they are sundered - - as separate organs of that god. It is obvious that the creative activity of Ptah, exercised, as here
but the
"divine
It is to
(
=
described, through thought and Sia-Hu), is just such activity as
command (= Thoth-Horus would
befit
:
the head of a
school of sculpture. In the ancient
commentary which is attached to the Thoth recognises that Ptah, the "creator of the gods", is in power than the gods". It was Ptah who founded "greater and nome it was he who built the temples, and every city
text (2)
:
up the statues of the gods therein. The text assigns the earliest stages of the Osirian legend to Memphis - - possibly in order to claim for Memphis the beginnings of ritual, or set
because Horus appears in this theology as a form The whole aim of the quaint text seems to be to set
possibly,
of Ptah.
theology of Heliopolis
forth the
serves
well,
therefore,
to
in
Memphitic form, and
a
the
illustrate
tendency,
it
already
described, to assimilate the theologies of different shrines. For our purpose- it has the special value that it helps us to give a reasonably full answer to the question raised in the preceding
chapter as to the possibility of conceiving the Egyptian Thoth as a sort of demiurgic Nous in the Hellenistic sense. (3)
The
obviously represents Thoth
text
as
an
organ,
or
- not as a manifestation of that god. He faculty, of Atum is a form of Ptah, also, but only in the same sense in which Horus and the other deities are forms of the god viz. as a
member
or organ of
other deities (\
)
It
is
in
right
Atum.
such a to
call
Thoth is not set apart from the way as would imply a special philo-
attention
here
to
the
statement of Philo of Byblos
Kusebius, l*raep. er. I, 10, 3qo) that TOHUTO; created the hieroglyphic signs as so many images of the gods, and that these images of the gods were then hidden away in the innermost shrines of temples built to receive them. in
(recorded
i2)
P. 941.
(3
See Bousset, AVrio.v (Ihristos,
1
Cr.
demiurgic function of Hermes by the
pp. 381
ft
,
for
an
latter s identification
attempt to explain the with Thoth.
1
THOTH AS CREATOR.
IX 3
sophy, or Logos-theory dealing with him. When Thoth is described as the heart of Atum, the outlook implied is like that of the Hymn to Amon of Recto Leyden (J,
heart
"His
in his
is
is
Sia
mouth",
ally Egyptian. therefore, his
Hu
his lips are
:
The
(i)
Ptah
is
850.
style of the
5, 15
that exists
is
Memphitic text
is
all
:
the primitive deity
17):
what
norm
the other gods are, members and organs. Thoth is simply the think ing heart, just as Horus is the commanding tongue of Ptah. Of Ptah, as of Amon, an Egyptian poet might have said "His heart is Sia (=. Thoth) his are Hu (= :
:
:
(==
tongue)
lips
Horus)".
In
making Thoth the thinking faculty of the primitive the deity Memphitic text does not, therefore, necessarily speak of a creative Logos or Nous. The text, indeed, does not make Thoth the heart of Ptah, but only the heart of Atum, and Thoth is connected with the heart of Atum as the other just gods are associated with the less noble organs of that deity. The identification of Thoth and Horus, as the first creative form of Ptah, with the thinking and commanding faculties of
Atum obviously implies the theory of a creation by command but there is just as clearly implied in the text the more crude and materialistic kind of creation which was carried out by ;
the glands and hands of Atum. It would be a mistake, there fore, to look for a genuine anticipation of Stoicism, or for any form of systematic philosophical in the Sha-
thinking
baka
text.
Since the text is as ancient as the Old Kingdom, the idea of Thoth as the heart of the solar deity must belong to a very early period of speculation. The idea occurs with striking frequency in the later literature of Egypt. Though in the Shabaka text Horus of Atum, appears as the
tongue
the course of time he gives up this honour to Thoth, so that the latter appears both as heart and as tongue of the in
(i)
gods
:
Cf.
same hymn
I,
350, recto
Another form of him
ocean.
is
the
he completed (tm) himself as
4,
where
Ogdoad
Atum
:
:
he
he is
it
is is
said: the
"Amon
begetter
arose from the
of the primitive
the universal lord, the
rlrst
who
existed."
same document (recto 3, 22 f.) it is said of Amon: The Ogdoad form, so that thou mightest complete them into an Knnead". Again 350, recto 4), the fingers of Amon are identified with the Ogdoad.
In
was thy (ibid.
I,
the
first
Tlioth, the
Hermes
of Kgypt.
8
THOTH AS CREATOR.
ti 4
hoth the (Treat is sun-god, (i) In Abydos (Mar., Abyd. I, 52TJ called the "Tongue of Re, and Lord of divine words". Pos the same idea is partially suggested in the Turin Papyrus sibly
and R.
(P.
the
in
23, 51
titles
A
Re, the representative of
Graeco-Roman period. of Re, tongue of Atuni, throat Cf. Brugsch, Religion, Thcs. IV, 759.
the texts of the
in
very frequent
Thus we
him called
find "
of p.
of
(Brugsch,
/;;;;/-;///
50
ff.
Kdfu (R.
In
i.
I.
hun-rnf".
Shabaka
in
his
text
Chons i= Thoth)
2691
"Heart
of
the Ptolemaic found to be perhaps
is
is
called
"throat
applied to Thoth texts. An echo of is
Re"
in
in
Diimichen, Geogr.
of Re, mighty 42 where Thoth is called - where the reference to creation by command "Heart
II,
luschriftcn
"heart
The designation
with striking frequency the
turn".
Thoth with the organs of the sun-god
Identification of is
the Great, the P.au of
"Thoth
words"
seems to be- fairly evident. So often does Thoth appear as Heart of Re" in the Ptolemaic texts, that the title comes to
name
be used as a personal l:
"
lMar
or
$
script
of the god. "
l)Cnd
This
IL62
is
65 a
seen in the
9^tc.etc.).
oJ<$
thus simply an equivalent of "Thoth". (2) this explains why Thoth is occasionally called "Heart"
Heart ^of
$ ome
Mar.. Dcnd.
i
II. 9),
and, possibly again, this throws
light on the saying of Horapollo
Ivcitzcn^lciu
i) >inucr
is
Re"
accordini:
i
\
ninuinJrc*.
\\hich
to
1
hoth
(
:)
\\ is
2.^7)
heart
cites
and
a
Inpassasjc from the Papyrus tongue of the wise man. This
that the thoughts and words of the wise man are the ., means, according to Hence the wise and pious would be in of the words i;od himself. thoughts and I
the yod, and
rice
(:) Cf.
nv\i7 Deiviereh
the
text
in
iKim..
Hist.
Inschr.
II.
57
d.
Re wishing
t.
soothe his anurv Jaimhlcr Tefenet sends to her his heart
ra
-.
Jflyv
\\
i
A
M
<n>
^^ U
01 -1C) heart
:-^
(StC \\
AAAAAA
AA/VNAA
/^~
The
.0%
*L*a^_
and the
Ibis
(
through the identification of
D \\
JA
J\
.
.....
--
Thoth) are here connected, not however, directly Re s heart with Thoth, but thro^h the assonance of
THOTH AS CREATOR. ASV..5JAC-J $77:5773,
In Kdfu (R.
(i)
as heart of
Atum, and
all
One can
H5
274) Chons (== Tlioth) appears 273) as "heart of Re, which knows
(ibid.
I,
scarcely refuse to see here a reminiscence of the theology of the Shabaka text. There are some indications that the epithet "Heart of so often assigned to Thoth, gave rise to much Re", things".
specu
lation in the
Greek period.
The most
interesting indication an Edfu text dating from the probably, (2
)
of such speculation is, time of the fourth Ptolemy (Edfu R. I, 289). The text deals primarily with the origin of the Ogdoad of Hmnn>. It locates their birth in Thebes betraying, thus, the spirit of the solar
theology of that centre, and furnishing another instance of the fusion of systems above referred to. But, though, the text is chiefly concerned with the of the "City of the "Eight" it is interested also in Thoth, the Lord of the Eight", "City of the Eight", and tries, obviously, to explain his title "Heart of
Re".
The
text begins with a reference
to
Eight great
"the
and mighty ones of the beginning, (3) the venerable gods who came into being at the beginning of all things, the gods who were begotten by Tnn, and who sprang from him .... who
were -brought forth (ms)
=
Thebes, and sculptured (S=S "Ptah-formed") Memphis. All things came into being sub sequently to them." Then the text (4) goes on in
in
:
(1) script.
Gf. (2)
In
Mar.,
Dend.
Ill,
15
cd
^^s
is
written
for
ib
Dum., Geogr. Inschr., 2. Abtlg., Taf. 80. For an echo of the Shabaka text in Horapollo,
dg. Religion
(Sitzber. d. preuO.
Ak. 1916,
p.
11511: .).
(heart)
in
a
puzzle-
Krman, Beitrdge zur Her: und /unge. The
see
-}.
it passage is Horap. I, 21 speaks of the heart as the leading or ruling principle of the body and the tongue as that which produces everything that is. :
DDO OOO ^ F=^ JV, P=q J), (a\
(3)
They
are called here
i
(4) Professor
.1.
\
J
<ft
^
t
\j ill
P P
A
A A8P
^ (^
|,
9
P
XAft A A
Junker has suggested the following emendations (with trans
lation) of portions of the
passage
:
8*
THOTH AS CRKATOK.
n6 *
D O
O \\
sic? *
f
f/
^
^"*
11
J
WY
(sic)
^^/
v-7 i
*~~ <~
^>
I
"*"")
Q
$\
R y r
*^-
<r>
I
he
within
whom
^
spewed forth from dwarf-maiden
lotus-bud
IM^"
/
Q
c
^
(Til
^^/n
I
>;
it
a
the Shininii to jiaze
(sic
r
./i
r Qwt)l =
One"
(=
Re)
on.
Behold, the god completed his first (?)
"".
Plan.
n>
and did not make
He
the
int-.-rred
oncs
whc
"
it
known.
ancient
thcir
venerable
timc was
cum
"
P.eted. I-
or
a
-l
parall
Prof. Junker lias
who came
The living ijods ,f
referred
me
to
Kdfu
the
.... who
from He
forth
text,
repose
Hoch. at
II.
51.
the west
Thebes"
^
N O""!
Q ^ ^ <=Z>
I
~
Ch=? I
I
I
Since the
i^od.
in
order to seal their
P lallS
^Aywv^
Their time on earth was completed, J^
A/VWVA
I
,
I
I
I
I
<c^>
and
<^~~=>f^
their
Ma rlew heavenwards.
^^^Z
^?
His Majesty (He) gave command that their bodies should b
I
* <S>-
,
JCTTD In
Hence
Kdfu
the
-~^*f.
in
AAAA/VA
II.
I
51 the venerable dead are called
typ*
\
above are the tpiw-
.
the place
where they were.
THOTH AS CREATOR.
^ o
-
^
(
i
g <>
i
*a e 5^?^
1
^
.
<o>-
,wvwv
ocv/
I
1^- $ T i e
Q.
[
111
c^^^f) T K^_ *~s !LJL
vy
f
A
i
i
i
Read
r , c,
Rcad
L
n
k
e
S)
^
I
T
I
I
I
n
his
D/
^
the
born
ocean,
the
in
rays
I
cast forth
;
(reading
=
^
[from the lotus] was a bud
vomit
I
An
was a dwarf-maiden whom Shu delights to look on. was begotten of the thought of his (/ e. Shu s) heart
.... (2) This unique who guides the living. Edfu
Cf. parallel
(i)
^ Q
AAAAAA
I,
which
_
AAAA/V
The Living 2/3,
is
him
of
e.
Lands, called.
is
who knows
Re,
we
which
to
(/
and Re)
(i) .
Two
name
his
One"
heart
Chons,
according <
tongue
with
one, the governor of the
<^*
~Szs$
the
things,
ibis
Thoth,
.
all
cf.
J
\<=>
the great one, who created heart that knows everything
this :
which
in
),
L
/
i
a lotus
flood,
which was a beautiful child who illumines
forth in
J^>
-i
iJ
i
i
?
O
1
in
"Conceived
/ns\
vy
1
1
1
iH
Ill
land with
o
</
I
.
came
^ AN
o
n (<>
O
*^^*o
*^
117
all
things **
can
readily
correct
o
III
I
* <
into
. j
(2)
T
of 1
ought
Possibly
to
be
.
Should we read
.
^ referring
it
to
Re
?
Cf.
Cf. the
description of
instead |
(j
Kdfu. R.
H
,
<n^>
Horus
in
I,
296 Q
fl
^
O
Edfu (Piehl. Inscr.
Jj J^ II,
<ZT>
78.
Time
/wv^->
of
1
Q
tol.
III
IX):
n8
THOTH AS CREATOR.
His task
the creation of
is
buried?) them (i. e. Eight") the Duat of the Km-ltf."
The
He
life
the
assigned (or
western nome
to the
of
XHMM.
obscure in detail, but its general meaning an attempt, obviously, to explain the im of the ibis-god by a reference to his origin. That portance is shown to be closely connected with the origin of origin the sun-god himself. This is not strange, since, as is well known, the scene of several Egyptian creation-legends was But the point of laid in or near the "City of the Eight is
text
is
clear. It contains
.
special interest peculiar to this text is its preoccupation with Here "Heart of Re". the familiar epithet of the ibis-god Shabaka of the we clear of the have echoes theology again is again chief creator, and the text, tor here 1 nn (=- Ptah )
Eight
are
described
as
(==
"sculptured
"Ptah-formed")
Memphis god are the instrument of creation generally. ;
in
and here again, the heart and tongue of the chief
we had
It
looks almost
fragment of theological speculation "Heart of Re", and giving grounds epithet explaining" tor his authority over the Eight of Hmmr. The spirit of the text connects it more closely with Thebes than with Helio-
as
if
in this text a
Thoth
s
polis, but, after all,
Amon
of Thebes
is
a form of Re.
the first-begotten of legend Thoth appears Re. This relation of Thoth to the sun-god is suggested also by a number of familiar epithets of our god, such as, "eldest In
as
this
child of
Re"
child of
Re"
(Metternich Stela 244), <
Edfu R.
at the beginning"
I,
266),
(Dendereh
:
"the
Diim.,
great one, the eldest
"the
most ancient one begotten GVoi,-r.
luschr. ill, 57).
The
primordial character of Thoth, as eldest child of Re, is thus fully expressed in a Dendereh text Brugsch, Thcs. IV, 760): "Thoth, thrice great, Lord of Hermopolis, the glorious ibis i
(thn),
presiding over
Re, born from Re" time of
at is
Egypt
:
T |,
sprung from
the beginning." (i) The Thoth-epithet "sprung not confined to Ptolemaic texts. In a text of the
Queen Hatshepsowet
in
Speos Artemidos Thoth "
(i) Cf.
Diim., (jcngr. InxJir.
111.
4-)
DcnJcrcli.
Thoth
is Q.
|
o
is
THOTH AS CREATOR. described as
one,
great
"the
119
sprung from
Re",
(i)
comes, thus, to serve as a standing epithet, or per Diim., Hausonal name of Thoth icf. Edfu, Mammisi, p. 14 that the circumstance fact This explains geschichtc, XXV). (2) "Eldest"
:
in the
to
the
Thoth
the Demotic script Dlnvti corresponds
Rhind Papyrus
Smsw (Brugsch,
hieratic s
epithet Sinsu
\\
p. -1233).
and with the equivalent epithet
,
be paralleled another of his
may
or(crbiicli,
M
titles,
"V\ ^
With =: iiTr
o
(Den-
^
D.. IV, 76 e). (3) It is the fact, of course, that other well as Thoth, are sometimes described as "born at as gods, the beginning", but in every case in which an epithet like to a god, it is claimed for, the deity in this is
dereh L.
applied question that he
one of the great primeval gods. As first-born of the gods Thoth came to be regarded as creator of all that became subsequently to himself. A very at least
is,
natural extension of this creative activity made him creator of himself, so that he is sometimes called "self-caused" or
Turin Pap. P. and R. 25, 3 6). 1.4) In the Shabaka text" we have already seen him functioning as a creator, but there he functions as creator only as a form "self-begotten"
(ftl
01-^1
of Ptah, and not, as it were, in his own right. But, just as many of the local deities of Ancient Egypt were revered as creators, and were not regarded as being sufficiently dignified
without that activity, Thoth of Hermopolis also became a world-fashioner on his own account, and a rival of Atum. Chnum, Ptah, and others. Each of the creative gods of Egypt fashioned the universe after his own manner. Ptah formed the
I
(1)
.Vw.vir 7v
(2) .(3)
lonian Knlil"
Bel"
With
titles
is
of Re s son, Shu. properlv speaking an epithet Thoth may be usefully compared certain Baby He is called tinnu sap Knlilld. "chief son of Sin.
these epithets of
of the
(Perrv. no.
3.
moon-god 1. 5). He
(Combe, Cultc dc Sin.
his titles
^
rkundcn. IV, 387
(Perrv, no.
7.
1.
9).
It
17). is
Aplu to be
sod, sometimes appears as son of the * (4)
The Turin
text
git
main
moon-god
rcstii
"the
noted that (cf.
in
.ia
perfect
eldest son of
lid, son"
is
another of
Babylon Shamash. the sun-
Combe.
K^~
adds
so there being outside himself,
mar
also often called
is
p.
A*
h
/.
c..
^
p.
"
181.
""^
f
^
(? is
no higoer
reality
through which he can be known.
THOTH AS CREATOR.
120
164)
he
:
is
as well as
hath of
He
"the
himself"
created
Amon
them Chnum fornu-d and so "built wheel, potter up the is maker of all that (Edfu, R. I, heart of Re which hath made the Ennead
gods as a sculptor. gods and men on world". Thoth also
begot
his
(m.v)
"the
(Edfu,
is"
:
ibid.)
he
(Edfu, R. which hath fashioned all
Atum
all
:
s
is
Great one who he is "the heart
"the
289)
I,
things"
:
(Edfu, R.
things"
I,
274).
obviously regarded as a creator in his own right. But Thoth was neither ram, nor sculptor, nor potter, and could not create like any of these. The Shabaka text, and the many other texts above referred to, give us an idea of the is
peculiar
kind of creation which was carried out by Thoth. He created as the heart of Atum, or of Re, and as the tongue of the
sun-god which commanded thoughts into being.
mode of
work
of creative
later
utterance
creation
is
by
the
Egyptian speculation which appear sundered
His special
Thoth
utterance. In the
aspects of thought and in the Shabaka text are
brought together into their natural unity. Eor the Egyptian the knowledge and power of the scribe were mysterious, for the scribe-,
like
.as Pyr. 1146 a, c
a
god, "brought into being what was not says of the scribe of the divine book) hence :
of Thoth, the chief scribe, "what
comes from
it
is
C2
said:
77r* 1
-
his heart,
at
r
-
&w
once takes
*~=^ D
O
(1 I
^ ~
D I
(Brugsch, / lies. IV, 7601. (i) The word of the thinker gives being to his throught, and, hence, the creative power of Thoth is exer cised in the utterance of command. Whatever exists, then, is place"
creation of Thoth s heart projected by utterance into tinphysical reality of experience. The oldest Egyptian texts arcfamiliar with the productive and creative power of certain a
spoken words. That idea underlies the magical formulae of Pyramids. It gives a very real meaning to the votive tablets, and to the stelae of the Old and Middle Kingdoms. It is an idea which comes to expression frequently./ in Egyptian the
(i)
ro .r^xvra
<>f.
/.
prayer to Thoth i;
O VTIOV
ur,
[Thoth s] command"; and Note the epithet of Chons
s-vai.
I
oimaiulres, p. 22:
(If.
"little
is
Kdfu, U. there
(= Thoth)
in
II.
H:
I
invoke thee
"Whatever
which hath come
to
/.
p.rj
began through his be without his words".
an inscription on the statue of
n
hC3 ffA
"lord
of
O VTWV 3?vcu
is
thought".
I)
THOTH AS CREATOR.
121
funerary literature, (i) The creative power of utteiance is implied in all passages which speak of magical and mysterious names of kings and gods. (2) That speech possesses creative a genuinely oriental notion.
is
efficiency
Among
the Semites
the far-reaching power of the formula of blessing or of cursing, and the deep importance of the name, are well-known. It is therefore quite oriental and Egyptian to suppose that a word
summon
a thing into being, or banish it into nothingness. The writer of the Shabaka text gives us clearly enough to understand how he conceives of creation through speech or
can
"When the eyes see, the ears hear, and utterance. He says that the nose inspires breath, they convey that to the heart it is which causes every decision to go forth, the heart) (viz. :
:
which pronounces what the heart has tongue) fashioned (thus) all the gods, and the thought. Ennead (3) and every divine word also came into being through what the heart conceived, and the tongue commanded" (op. cit. p. 989 f.). Thus, even the ancient period associated with Thoth s creative action the idea of a production by thought and utterance, by Sia, if we wish to express it so, and II u. and the tongue
is
it
It (the
:
It
/.
Shabaka text, the gods and the "divine words", then produced way, endowed all such formulae as were themselves probably important to note how,
is
are e.
in the
in this
first
with a productive or creative power. Thoth, then, created by thought and utterance. So it is "Thou art the god sprung from said of him Edfu, R. I. 267 :
the sun-god) himself, for god (/. horizon opened on the day of his birth the
e.
at his
command
Thoth."
retinue
be
(1)
Gf.
Nav. 7utb.,
(2)
Gf.
Totb.,
(imhv
known
ht-f]
(3)
word passes
into
when
Gf.
after
c.
c.
17, 5
17,
the gates of the every god came forth
being
:
thou art Chons-
5-7.
7.
were created. Si] used the
\Vhcn Re devised the names of In
the
Book
word w?ir
in
of
Horns-myth of Edfu) Mammisi, p, 14.
Edfu,
his
Dead of M. K.
c.
members, 17
his
(Lepsius,
Re the sun-god came Similarly Thoth appears often
reference to
as (and therefore to be) a cat (m/ir).
(especially in the
Ennead
his
:
(4)
Alteste Texte) to
:
whom
as a name-giver. "Thoth
.... Heart of Re, who made the
himself."
of Thoth as creator are often transferred to Ghons. Thus, 1^4) The epithets Edfu (R. II, 68) Ghons is the heart of Re which knoweth all that hath hap pened in heaven tongue of Tun which knows what is, and commands all that in
;
THOTH AS CREATOR.
122 If
and
Thoth
is
a creator, like other deities, in his
after his o\vn fashion,
why
own
right,
he so constantly spoken of of Re" ? This seems to make
is
as creating in his role of "Heart him subordinate, as a creator, to the sun-god. It is possible, however, that this is due chiefly, or solely, to an attempt to fuse the theologies of Heliopolis and Hermopolis, to an attempt,
to equate the god of Hermopolis with the sun-god Re. himself Thoth as creator, out of all contact with Re, was
that
is,
creator who worked like the scribe and philosopher, by thought, and by the power of productive speech. If, then, the attempt were made by a priest of Hermopolis to show that a
Thoth and Re are but different forms of a single deity, either deity must become a form or manifestation of the other. Obviously the thinker, Thoth, could more easily become a manifestation of Re than manifest himself through Re. Besides, Thoth, as moon-god, was already a substitute for, or repre sentative of Re. Vet in the fusion of the gods Thoth must not be made interior to Re. The problem was solved, on the one hand, by transferring Thoth s creation-activity to Re, and, on the other, by identifying the thought-principle of Re, the root-principle of creation, with Thoth. This is what we actually it is also what tind in the strange Kdfu text quoted above is implied in calling Thoth "Heart of Re". Thoth is conceived as the first product of Re s thought, but he is also, the thinking :
faculty itself of Re.
by which Thoth
is
god who
the
the
is
the
Further,
produced, Heart of
is,
thought-act of
Re
s
heart
same time, an act of Thus Thoth is, in every
at the
Re".
sense, self-begotten.
would be wrong, however, to see here any deep meta physics. There is really nothing here of a Stoic, or Philonic Logos. There is nothing more here, in fact, than the natural It
result of an
Egyptian tendency
to
equate or fuse the theolo Apart from Re, Thoth
gical theories of different cult-centres. takes place on earth.
He
is
the throat of Jinn-rnf. Chons, the great
Again (R.I. 2~5) Chons is "the heart of He which of Tnn which understands every thing." The theory of creation by utterance, as held cussed. See Maspero.
l-^yftc (Rev. lichc
b ragen,
d.
p.
I
h.
8x
l-.tndcs,
II.
p.
dcs AY/.. IOOM.
25*); Moret. p.
I.c
knows
all
god
things,
in
the
Kdfu."
tongue
in Kgypt, has often been dis Ycrbc crcateur ct rcreLitcnr en
27tV.); Keitzcnstcin. /wci religionsgcxkicht-
THOTH AS CREATOR.
i
23
a primitive god, not a creative Logos is himself a creator, sprung from another deity. But, like most other Egyptian gods, he comes to be forced into the system of Heliopolitan specu lation he lias to come to terms, as it were, with solar theology, and then he becomes the first-born of Re, the Heart of Re", and "tongue of Atum", and "throat of Iwn-rnf". Reitzenstein ;
therefore, in suspecting a Greek, and, in parti Stoic influence as showing itself in Thoth s title
appears to cular,
a
err,
Heart of Re.
work
in the It still
(i)
Egyptian tendencies,
obviously already at
Shabaka text, fully account for the epithet. must remain, of course, an unsolved problem
to
determine whether Stoic influence may be traced anywhere in the hieroglyphic texts of the Ptolemaic period. The problem will remain unsolved until some scholar fully familiar with the
thought and language of the Egyptian texts of the Ptolemaic period, and fully familiar, also, with the documents of Stoic philosophy, devotes himself to (i)
its
solution.
Awci religionsgcschichtliche I ragcn,
p. 73.
Chapter
Thoth
in
XIII.
magic.
He is god of wisdom, and orderer word has power to call things into being. It is little wonder, then, to find him endowed with great magical powers. Magic presupposes always a special Gnosis. The magi Thoth
is
a moon-god.
of the cosmos. His
cian claims to possess a higher and deeper knowledge than others, a knowledge of the secret nature of things, and of the
hidden connections which hold things together. He is the wise one who knows the real names of things, the one whose words have power to control mysterious forces, and to ward invisible
off
perils.
And
the
magician does
all
this
by the
power of his special gnosis, and without any appeal to physical strength.
Thoth, as the wisest of the gods, became for the Egyp of necessity, a magician. saw above that Thoth stands closest relation with temples and cult. Between the prayer
We
tian, in
and the formula of the magician there was a striking similarity. Ritual and magic stood near each other of worship, in
the ancient
religions.
Thoth, therefore, as lord of
ritual,
became also inevitably, lord of magic. Again, we have seen that Thoth was the skilled physician who healed the damaged eye of Horus, and that he was the patron of physicians gene rally.
names
Magic and medicine were, at one time, but different for the same science. Thoth, as physician, was thus,
already skilled in magic. Finally, the priests and physicians were of the learned professions, of "those wo know", and
Thoth, as the knowing one par excellence, could not fail to the patron of both professions, and, therefore, a magi cian equipped with all possible knowledge of the worlds of
become
gods, demons, and men.
The pyramid
texts
a great part in the
life
make
quite clear that magic played of ancient Egypt. The funerary cereit
THOTH
IN MAGIC;.
125
monies for the dead king, which occupy the major part of these texts, consist largely of descriptions of magical acts, and the formulae which accompany them. The magic formulae of the
Pyramid
typed, and
is
it
texts are already so ancient as to be stereo clear that the scribes who have handed on
Pyramid texts often had no clear idea of the sense of the ceremonial formulae which these texts contain. Some of the formulae transmitted in the Pyramid texts had, already in the the
Old Kingdom, become so unintelligible, that the scribes, in certain cases, add to them a commentary. It is clear, there fore, that a tradition of magic rites and formulae had already become fixed in the Old Kingdom. The question arises, then, whether we can find traces of Thoth s connection with magic in the earliest period of Egyptian literature. In the later periods this connection is clear. \Vc can, therefore, most conveniently begin with the later period
in
order then to reacli back,
it
possible, to the oldest texts.
In the Ritual of
Amon ^
<.v^_
Thoth
called
is
5
7)
He
gets the same
41; Berlin, P. 3055, (Formula *n *
n 9
n_
"
In Edfu he
called
is
the Ptolemaic period of Re", a personal
Thoth-determinative
the
q^jp^gv
--
in
magic"
.
.
^
~~
>
*-*
has become, like "Heart is written with the
and
of Thoth,
^* ^4^ W[ <=
in
).
"great
name
tne great
magic jl^Sf) Book of the Dead (Nav. iS2, 8. Af. z~ __^ "learned in magic". In 1
|
title in
24,
|
(Mar., Demi.
Ill, 67 a\ YX^ rt\
We
Thoth also designated simply Magician" c=^/i(Dum., of There are a traces god Hike as far back ttangesch. 50). l) as the O. K. (Cf. Mariette, Mastabas B. 4), and he appears occasionally at other times (Cf. Lacau, Text. rcl. 78, Rec. 3i,
find
"the
t
It is, 1646. Metternich Stela, 48: Dendereh, L.I). IV, 58 a beintended the name that therefore, possible c=^p5r(2) might ).
to identify
Thoth with the ancient god Hike.
(1)
to
The
Great
Sethos IV, 4.^ (2)
Thoth
is,
one"
and the
Magician"
of the
also,
of
god Hike of
Amduat (yth
hour, according
probably, Thoth.
v
N
Ox<=^
is
is
It
course, possible, in the abstract, to regard the the O. K. as a form of Thoth.
described Edfu, H.
I.
164 as
^>-,
v=^F
;
he
who wrote
THOTH
126
MAGIC.
IN
To make clear the function of Thoth as a magician \\c must here examine briefly the applications of the term hike as a substantive in Egyptian. In the Pyr. texts, and in the oldest texts of the the Dead hike appears as a power (or quality) which
Book
essed by the gods, and by
is
thing which
is
needed
the deified dead, (i)
all
make
to
It
is
of
poss
some
a necessary
divinity complete speak, of a god s equipment. It is represented (Pyr. 397) as a quality of the gods which the king assimilates by devouring the substance of the gods, 2) It is, further, set forth as a power or equipment of the Dead of which they
so
item,
to
i
may be robbed by various enemies in the Underworld. (3) It seems, thus, to resemble, somehow, other qualities, or endow ments needed for the full perfection of the glorified Dead something, that is, on the same plane as the so-called Kas of Re. It deifies to some extent. Again, it is clear from a number of passages that hike implies power over things demonic and evil. It is used, for instance, against the foes of the sun-god, 14) or against sickness particularly against various forms of poi soning. (51 The power thus employed against evil is often described as if it were something carried in the mouth, and put into action by utterance. hike
seems
1
In
6)
a few
mean
to
isolated passages
at first sight, an evil
strangely enough, thing or influence which is to be expelled. (Ebers, 84, 7 etc.) Looking at the use of the word hike generally, we find
that
seems
it
it
poison (1)
Pyr.
(2)
Cf. P\
(3)
Book
(4) Cf.
Cf.
(
:
.v>7
r.
250
403
:
:
024
410
of Dead. 32,
:
i3i.S
25
IV. 3 Cf.
26 4).
Pyr. 855
:
i
:
3i, 4
Book of Dead.
1472.
:
<o,
VIII,
20
21
:
:
3i. 20.
108, S: Naville.
It
=
Thoth comes with hike hikt
Myth
to expel
to
poison.
of //urns, plate XXII.
the charms of the magician (VI, 12 by hike that, according to the Pap. Sallier severed head of Isis into the head of a cow.
Papyrus hike etc.).
10.
7
Thoth comes with
3i, 4
Thoth transforms the Book of Dead. 24. :
:
411.
:
Pap. Mrit. Mus. 10188. 25, 15
the \Vcstcur
(7) In VIII,
might be
is
destroy the Apophis. (5) In the Metternich Stela (6)
of what
a sort of mysterious power which can beyond the sphere of man s achievement: 7) It
something before which demons of sickness, and of evil demons in general, must give way. Hence the
a
is
include the whole field
to
called magical. produce effects
is
14
:
23.
78.
THOTH
IN MAGIC.
127
who guard the king, are "great Erman, Hymnen an das Diadem der Pharaonen, pp. i3, 24, 3 5, 48, 50). Isis and Xephthis, as protectors of Osiris, are also Great in hike". Thus hike seems to include the whole sphere of magic, and to extend beyond it. Erman uraeus serpents, the deities in
(Pyr. 1882.
hike
says of
it
rightly
Cf.
\ibid. p.
i3,
note
2):
It is
"die
Kraft, die aucli aufierhalb des Zaiibers n irkt". Thoth then, when he is called "(treat in
ubernatiirliche
or
hike",
"Hike",
formulae" appears as a god of magic. As "Lord of divine he was in a specially favourable position to use his hike. No evil thing, whether foe of Osiris, or spirit of disease, could withstand the power of his words. He was in this sense truly
jL He
<t-BS
a
^
r
j ^i
\
K
,,
Mighty
in his formulae"
(Dend. L. D. IV, 58 a j.
..
and the "Lord of dread" to is the "dreaded evildoers, (i) Great in power of charms Thoth protects Osiris, and llis and wards off the enemies of that god by his of
demons"
3^
>
The
.(2)
effect of his
tensify the divinity of the
deprive of
being
whom
which meant
_y|
would be
to in
he guarded, and to
strength the foes of the latter.
all
texts of the late periods, "deify",
"Glorifications"
The
at first to
*
^5* T
"glorify"
or
somewhat finally, to have magical associations in the literature of the Hellenistic period. 3
comes,
like SSCJM .V
(
)
The important part played by Thoth in the legends of the Eye of Horus has been explained already as due mainly to his lunar character. The peculiar aspects of his activity in forms of that legend, however, which seem to lay stress on his powers of eloquence and persuasion, and on his and pacifying capacity to speak words of wondrously soothing certain
influence can scarcely be detached from his role as a god of effects magic. Between the ritual formula which produces the it describes and the words which calm and soothe the anger of the
Eye
of
Horus
(or of Hathor-Tefenet) there
is in
common
an element which might be called magically productive or
(1)
Cf.
Book of Dead,
1.^4,
8
f.
(where Istn
=
Thoth). For
^^>
^
D
iYi
see Pyr. 21100. (2) Cf.
Book of Dead,
182, 8
n
:
Mar. Dendereh
III.
77a/b, 3
Florence. Cat.
:
gen^, Schiaparelli. no. 160.1. (3)
Cf. Reitzenstein,
Hellenistische Mysterienrdigionen. p. 142.
THOTH
128
Hence
creative. is
partly at
of
"cool
repel
the strength or excellence of Thoth s speech
"soother
mouth",
evil",
magical, and his predicates "excellent in of the gods", (2) "pacifier of AAV. (3)
least,
(i)
speech",
MAGIC.
IN
"the
(5)
/",
peaceful one that knows how to sweet of tongue", (6) etc. etc. should all "the
(4)
be connected somehow with his
skill in
magic.
especially that Thoth not but also soothes the only protects, gods. This effect of his It
is
words
is
(Edfu, R.
his
by
"Glorifications"
conveyed most commonly in his epithet and often"). (7) It is said of him I, 297,
iPhot. 151
^
IT] <HZ>
L
W
_
*
^ ^ ^ v
\"
,
z=
S
>^|
/7<m/.
1
(2)
S/fty
3)
S////
1
The words
<8)
1
it/)-}}
frequent
rK f^
text
Thoth
is
\
In
Thoth
this
described
is
like
is
munih
as
Thoth seem
or formulae of
to
drive
tne Onuris-legend.
in
\\
A ^A^V/V\
L
Turin Pap.
|.
<d3>
w_i
1
and U. 2),
.
14.
the
In
same
described as
^
D theb.
Philae,
soothes
passim.
,
A .vr./.
JO
in
"who
r^"*"^
the heart of the gods by his words". Sin the moon-god of Babylon, who libbi
-
"^l*
Graberstadt,
p.
^AAAAA
A.
I
O
^
\\- Krman. _zr
s
iio ll(>rus
c
--N|
vth
Nav.
-
.
l.
I
The
I.
fclk
of the
tale
I.eyden
Papyrus (I, 384) published by Spic^elberg ivcs a description of some of the ora torical powers of Thoth. and of his skill as a raconteur and of his persuasiveness as a pleader. Junker quotes in this reference an interesting text from Ombo (I, 122): Tiberius presents a moon-eye to Chons: in the text Chons is called Chons-Thoth.
the great */;/
CHon S -Tho,h
who brought from l^r^m
.We
1
the Great
lle
"
iot^i
l>rincc
wll
)
uc1 g ctl
OO O _J?xJ O with liis honeyed tongue" (See Onnrislegende, /VA/V^^A
was
achieved
we
are
told
by
his
tli
p.
The magical
\-iluc
of
Thoth
gods,
who
Thoth
Cf.
Philae
.v/i/np.
""-"*
^^
s
e
i63),
(Junker (7)
One who had been
far
awa".
s,,e J:
i
soothed
the
/-/IIP/
appeasement of the
s
Phot.
P 4S)
1643:
Thoth.
-
appears already
in
the Pvr. texts:
*
they have
power
to
open the gates of
(pyr. 1710:
<K\
J*rN^ CT
as
Thoth (8)
that the
King
is
Perry, Sin. no. 6.
glorified". I.
(,:
Cf. Berlin
"who
Cf. Pvr. 706,
where
J>
Anubis. rather than Thoth, seems to effect the
"glorification":
1188 for
but even here
parallel).
soothes the heart of the
gods".
it
is
THOTH away from
MAGIC.
IN
129
gloom and depression
the hearts of the gods the
caused by the presence of powers of evil. We have here the genuine oriental
idea
that
certain
formulae have a potency to resist or expel the influence of malicious spirits. There are indications that the magical formulae of Thoth existed in special collections. statue in Cairo
A
XVIII th Dyn.)
(No. 583,
book:
saw the
says:
was
"I
glorifications of
initiated into the divine
Probably the contents were mainly made up of the protecting, and deifying charms, or "glorifications" of Thoth the "Scribe of the divine book", "who wrote the books of hike". I
of the
Thoth".
"divine book"
The magician is necessarily a being of great power, since even the strongest antagonists even demons, are compelled to submit to him. It is not improbable, therefore, that a number of epithets implying the possession of great power and strength which are often given to Thoth, are connected with his role Such
as magician.
Dead n
FL
182, 8), the S. t^__
are,
of
"Lord
perhaps,
"strong
strength"
of Dead, Lepsius (Book /wwv* a c] cd
one"
(Book c. n,
of 4),
P y n J 7 2 5b),(i) ( (Pyr- ia3 7 c). The -| e o Y^<5 power and strength of Thoth are shown forth in his magic "Thrice formulae. His frequent designation in the later texts |
|
may
Great",
and,
hence,
|
well point to the god s position as Lord of hike, the Coptic magical Papyrus of Paris, when it
Thoth HIO
nCABG may
be regarded as referring to his magical influence, and to his peculiar wisdom by which he acquired that influence. (2) calls
PllO
e
Cf.Dendereh,L.D.IV76e O
(1)
^ 7I\
o-=>
n
Thoth 118
p.
,
"twice
as
f
f
)
"Eight great"
Hence
since
,
](ft. IJj
I
I
(note),
epithet
|
D
va
Philae, Phot. 1448.
s
Philae, Phot. 1434. Greatest"
"Thrice
(2)
of
<
r
and
Griffith,
times
great"
"twice
:
f
;
f
]
must be ultimately traced
For Thoth as
JIT.
)
(2)
High applied
"eight
times
Priests, to
Thoth, explains
=
)"
finding
thus:
it
(Rosetta stone p.sya; /at [AS fa;) must times c "eight p.syt<Ko;
[J-eyoc;"
frequent designation
Reitzenstein, Poimandres,
Griffith
58.
p.
to the cf.
great"
c
his
in
l
usya;
text f
:
)
the
<}
= Now 8 = 2 = Tpiqiiytaios. However 3
.
fj-syiaro;.
occurs as an epithet of Hermes, and possibly rpiajxlya; and Tpiajj-lyiato; were really felt to be identical: in that case Tptapifttrco; would be simply a rendering rpiafxeyas
q q
of
JIT.
"Many times",
Maspero reading "Thoth r
.
f
the
nine
in
his
times
says Plutarch
text of great"
explains
superlative (and therefore Thotli, the Hermes of Egypt.
]
JIT)
a
(I.
O. 36,
4),
"we
are
wont
to call
Satni-Khamois (Contes pop. de V Eg. that
=
f
)
f
]
is
psyisro;).
a comparative,
thrice".
anc., p. 171)
and
Hence when Thoth 9
f
j
q is
f
j
(or
called
THOTH
i3o his
By
charms or
IN
MAGIC.
"glorifications"
I
^
Thoth
protects
J
the gods and deifies the dead: by them also he delivers men from the perils that threaten them from the evil demons that surround them. i) To be delivered from those threateningdangers, a man needs only to invoke Thoth s name on himself, (
he becomes thereby, for the moment, identical with the god. This is the thought of the formula in the Turin Papyrus P. and R., 125): "No sickness alighteth on him: he is Thoth the Great, the son of Re on the throne of Atum". Another for
of insuring oneself against sickness
way
is
to identify oneself
by potent words with Horus, for Thoth will then hasten to protect the new Horus as he once protected the child Horus from the scorpion s sting. 12) The protection of Thoth seems to have been peculiarly efficacious against scorpion-attacks. The aid of the god is sometimes invoked in sickness by re minding Thoth of his own physical troubles, and his own successful treatment of them. *O Thoth heal me as thou didst times
nine
have
\vc
great"
a
superlative
of a
/
superlative,
thrice
c.
.
greatest"
is to be ex 7pi7ar ".-7o:. It has been suggested that Thoth s title "eight times great" plained as a reference to the fact that eight dog-headed apes were his oopu^opQt in Ihiunr. It is to be noted that the title of Thoth s High Priest at fjininr, \\ r dwl ;
Great of the
"the
primitive divine
(
title
2<>
tV.
became, by the addition of four fenulc
afterwards
Thoth and thus arose
name
the
deities,
of their city JJtiunr.
"The
of Thoth (as well as of his high priest), is related to "rive times great" which Thoth receives (of. Griffith, Demotic l\ip. col. II, in exactlv the same way as "eight times great" would be to the epithet
Great of the the
at
beings
the eiuht oosjioVr. of
1.
has been similarlv explained as referring to the four deities an early period along with Thoth in Hninir. The four
Five",
who were worshipped
i
as
Five",
which Thoth docs
^ Note that
.
a
title
not.
actually
apparently,
receive
Great
"the
,
of the
Fight".
S~~\
"S^
written for
1S
"eight"
in the late
period (Dumichen, (n o^r. Inschr.,
SOL Meade argues (Thrice Greatest Hcnncs. p. 104 tV.) that the epithet ^ was applied to Hermes as early as 250 B. G. The evidence, however,
2te Abt.. Taf.
-c .sit.i*; .--
view
for this great"
Thoth.
is
slight.
He
however, no proof of Dend. Diim. Iljug. XXV.
gives,
(1) Gf.
AA/WVS
\_,
comes
=> >
3===i.
iii
*^c=^_
f-~\
I
I
\
words
here
are
the
twice-
hawk-headed
this assertion.
the
"Thoth,
great,
the
eldest
son
and puts to Hi Jit the dread of Hathor.
UO! .
"ft
"Thoth
the
is
thrice-great"
of
Re
I
1
^
"Thoth
L
divine
that
Ghampollion says (Panth. Kg., Plate 30)
the ibis-headed Thoth. and that
is
"III
I
he
o
W _j
<=^-
||
I
AAA/W N
I
o
q
"The
I |
I
ID
which
Thoth
I
orings to give strength and wide scope of movement to the dead (Tntb. Nav. 170, 5) are also, clearly, a collection of magical formulae. (2) Metternich Stela
I.
>6
140.
THOTH
IN MAGIC.
i3j
is a prayer of the Book of the Dead thyself", (71, 6), which reminds Thoth of the arm-wound he received when he inter vened in the struggle between Horus and Set. The powerful
heal
of
protection
Anastasi, (Anast.
I,
Thoth
nrngic
Thoth
god
"My
8,
s
is
alluded to
is
a
shield
in
the saying in
round
about
me"
3).(i)
As magician Thoth
is powerful patron of physicians, and asked to so, give skill to "those who know things", and the physicians who are in his train" (Pap. Hearst VI, loXfa) We have seen that, in the older texts Thoth acted as physician
he
is
"to
From
of the eye of Horus.
the Ebers Papyrus (90, 16; we Horus from something like an un pleasant cold. For the ancients magic and medicine were so closely related that we cannot always mark them off clearly from each other in Fgyptian texts. Medicine was the science which dealt with the rites and formulae by which the unseen malicious spirits which caused disease could be expelled from
learn that he once cured
the bodies of men. Its sphere was, therefore, largely coexten sive with that of Magic.
The
functions of Thoth as physician and magician help enormous numbers of amulets in the form of figurines of Thoth which have been found in all to explain the existence of
parts of Egypt.
had much
Possibly also this side of the god
s
activity
do with the swift growth of his popularity in the Graeco-Roman period. In this period he appears clearly to
as an Egyptian Aesculapius. Thoth of Pnubs is represented in Philae in a temple-decoration of the time of Tiberius as
Aesculapius, holding in his hand a staff round which a serpent winds itself. (3) In the Nubian temple of Dendur Thoth of Pnubs is shown in human form crowned with the diadem of Shu: he is seated and holds in his left hand the symbol of
(1)
Ps. 3
(2) Cf.
4
]:q
<-:;i
Ebers
I,
rrrr nr.s.
8
10.
"Thoth
\/\
@
i
i
sy
he gives success
<IH>
train,
i
to
gives
words and
script:
he makes the books.
-WWVS
o to the
1
1
1
1
learned
and
to the
physicians
diagnose" (?).
(3)
Rosellini,
Monnnwnti
del cnlto, PI. XVIIF, 3.
0*
in
his
1
THOTH
32
and
life,
right
-i-^,
Mj v-v
i
"He
yj
i
of the god
this role
* AAAAAN
MAGIC.
a serpent-encircled staff, or wand, (i) clearly associates Thoth of Pnubs with Aes
his
in
The symbolism culapius. With
IN
who comes
is
connected his epithet
him that
to
calls
him"
<;
an epithet which belongs to Thoth his form of Istn. The title given to the has been brought "the Hearer", god in Kasr-el-Agouz tm into connection with the Aesculapian character of Thoth, possibly with good reason, "since the real Egyptian Aescu (Philae, Pliot. 2). (2) in a special way in
It
is
=
lapius Imhotep, is prominent in the temple of Kasr-el-Agouz. In Daressy s "7V.v/t\v ct dcssins magiques" p. 15 (Cat. du Mus. dit ,
a reference to the need of invoking Thoth in time of peril, and to the haste with which the god brings help: "Thou grantest that Thoth comes to me when I call, and that Caire, 9405)
me from
he rescues
At
is
the
*
"
W {j>
I
Thoth appears as a - Heilpott, as a saviour, and protector from evil especially the evil of sickness. As the saviour who comes when he is invoked Thoth was one of the most popular of all the gods, and many hymns and prayers addressed to him by individuals of all classes have come down to us. It is to be noted that the form of Thoth in which he is thus popularly invoked, is most frequently his lunar, or ibis form; Thoth, as an Edfu least in the late texts, therefore,
X
text has
it,
(Edfu, K,
I).
\\
PI.
.
75b.
Cf.
T
TT]V
irspav irov
Champollion,
y_tpu>v
u;:sp
For
XLI1.
PI.
a
Ibis splendid
similar
Lcttrcs ccritcs
scription of Aesculapius see Pausanias, T OV,
"the
in
II, 16). (3)
Blackman, Dcnditr.
i)
(
1..
^r
^*
is
Cor. 27:
xs^aXfj;
731
xaOr,-a
in
symbolism
d Kg^ ptc, .
S* ln\
Philae,
p. 123.
Opo vov
see
For a de
[iaxrspiav
xpa-
TOU opax.ovTo:.
(2) Gf. Dendereh, Mar. Ill, 673. Baudissin, Adonis und Esmun, p. 337, notc 2 Junker maintains (Die Onurislegoidc, \\ icn, 1917, p. y) that the representations of the sceptre with scorpions and serpents is a "spHterc Zntat" of the post-Ptolemaic period. Yet, even though the Aesculapian insignia of Thoth of Pnubs may be of -
(Roman) date, they fit in, nevertheless, with more anciently recognised features of the divine physician, who healed the Kye of Horns. For Junker Thoth of Pnubs is but an Erschcinungsform of Shu (= Onuris). later
Cf. the
(3)
against
the
evil
text Anastasi
iy
^
i
5,
4
where Thoth
is
spoken
of as
protector
eye "<>
|7\
III,
Thoth, thou shalt be
mv
Helper: so shall
I
not fear the
eye".
THOTH The
MAGIC.
i33
make it clear that Thoth was New Kingdom, and troughout the later
texts so far considered
god of magic
a
IN
in the
is not true, of course, that Thoth is the only great even in the later periods. Every magician among the gods of the peculiar quality, or power something god possessed some gods having more of it, others which is called hike less. Thoth, probably on account of his special gnosis, and his connection with ritual formulae, w as regarded as having a very special equipment of hike. It now remains to be seen whether he was also in the Middle, and Old, Kingdoms re
period. It
r
garded as a god of magic. Thoth appears with considerable prominence
in the fu
nerary texts of the earlier periods. This, of itself, would sug gest that his connection with magic is very ancient. The early recognition of Thoth as author of sacred ritual would point in the same direction. Yet the textual evidence in the Middle Kingdom is otherwise almost nul. In the Old King
dom
there are traces of a special magical gnosis being as signed to Thoth. The remarkable reference in Westcar to the r*
Q
-O
MAAAA
3
"^
j I
/
V
I
I
I
^
^*-,
a ^/WvV\
AAAAAA CT]
Westcar wizard
in
j^
Nut
is
called
seems
to
connect the magic of the
^5 \Vfr
^>
a
fashion with the god.
of
/?
close,
In the
^^ in
)|
)t
though somewhat
Pyramid I
(Py r
-
texts the 23),
and
unintelligible, moon as eye it
is
not un
likely that Thoth s relationship with the moon in the Pyramid texts implied a share of the god in the hike of the moon. The
moon was
associated with magic in
the
thought of several
ancient peoples, (i) and it would seem at times as if that association caused the moon to be invested occasionally with a malicious and .sinister character. This may, perhaps, throw
.some light on the strange circumstance that -Thoth appears at times in the Pyramid texts as hostile to the dead king In certain texts of the Pyramids
(see Pyr. 954; 955).
Thoth
described as a being of dread aspect who slaughters the similar idea seems to be enemies of Osiris (Pyr. 635; 962).
is
A
conveyed (== Thoth) ^ 3 fi?
ill
in the is
who
(i) Gf.
Book
of the
spoken of as the
Dead "^^
(134, 10
n) where
V*!
bathes in the blood of the enemies of the
Psalm 121,
6.
/s/;z
god",
TIIOTII IN MAGIC.
i3 4
This being,
in slaughter and mighty in dread", seems resemblance to the mild and benevolent ibis-god. There is something uncouth and barbarous in this description of Thoth; but it is at least possible that we have here a trace of an ancient view which ascribed to Thoth such malicious
to bear
"great
little
and dangerous power as the thought of the old world some times associated with the moon. Thoth s title ^^" ^ ft n
c
Lord of
Pyr. 2iioc may also, as we said above, refer to his function as magical protector of Osiris, (i) The prominent part assigned to Thoth by the Pyr. texts in the ceremonies of preparing the royal dead for burial in
terror"
suggests, almost inevitably, his possession of magical powers. His position as "Scribe of Re" and "Bearer of the Divine Rook"
her
same
the
in
points
direction.
"Scribe
of the Divine
was
a familiar title of the priest who is called Her-heb, in the Old Kingdom. (2) In the later periods certainly, therefore, probably in the earlier also, the Herheb was
Hook"
d>d*
and,
regarded as peculiarly equipped with magical power. This power, then, must also have belonged to Thoth, the Scribe of the Divine Hook par excellence. When in Kdfu Thoth is called the great Ilerheb it is but another instance of the presence in Ptolemaic texts of ancient religious thought. The idea of Thoth as a god of magic in a special way may be regarded then, as an ancient possession of
(it
Cf. Plutarch, Is. ct
().,
Egyptian speculation.
phases. Yid. (lombe, Sin, p. 36 (2)
Cf.
Krman.
I
\\
ap.
kno\vn
to
-
glorify"
(3i
L.
Her-heb".
the dead of
Several
be explained from
(cf.
Thoth
I).
Berlin,
Thoth s
s
to
pass
often ascribed to
the
in
and regular
definite
through
f.
cxtcar
21:
I,
containing the formulae to be recited the craft of the
The Babylonians
ch. 8.
fluence of Sin such diseases as \vere
(3)
in
Krman,
funeral
Kcliifion.
services
716723. The
II.
p.
was
effect
ijHf.
called
of these
the
The book "Book
of
formulae was
7796).
epithets
not
referred
connection with magic.
to
One
in
the text
of these
is
^
arc /
cl ca ,-i v
to
L/ \fr
(l)umichen, Ilaugeschicliti XXV: Kdfu. Mammisi, p. 76): At the close of ritual functions had been presented to a divinity there took place the ceremony of hejijofterings
^ the
bit
rd
(
similar.
Part of the
"withdrawal").
Moor of the shrine with
a
This besom was the
"withdrawal"
besom consisting of /uin,
and because
clcanncss and other hostile influences
a it
consisted in sweeping
bundle of shrubs, or something was supposed to remove un-
from the shrine of the god, it was invested with magical qualities and entrusted to the care of Thoth. who thus became nb hdn-
TIIOTH
So
was Thoth
familiar
s
MAGIC.
IN
association with
the
hdn
title
"He
of the
/idn",
o o \tj
Tabl.
Note
"ruler
the
Rj
^ ^\ |
j\
in
>-d
Antcfokci
j
of Abydos, ch.
^\ foes:
is
Uendereh (Hang. XX\) the epithets tib hdn, are grouped together in of books", "Heart of Re
int
The 3<*
~"
AA/WSA
after
how
53r).
Ill,
VJ.
the Ritual
having rescued the eye of Horus from its female doth enter into this house". Thus the hdn
comes or
20):
in
given
(Mar. Dcnd.
^J)
.
is
of
sort
a
x-9\
j
the
formula to be spoken during the int rd (Mariette,
he acquired as
that
i
nomcn proprium
(or
:
no
,,Thoth
being male
represents)
Thoth.
of
script",
.vw.vir,
the
evil
"Lord
same passage.
For
Davies and Gardiner, Tomb of Amencmhet, p. 98 f. and Tomb of 25. Just as Thoth could thus become the hdn so also, perhaps, in
see p.
a
n
somewhat analogous
fashion did he
become
the
i(
y
sh)ii
of the
gods".
The
shtn
was a staft provided with eyes through which the indwelling god could see and with which the god could be eventually identified (see article by Spiegelberg, Rccucil /! S\ is mentioned /TV ^AAAAA 28, p. i63 rt .). A staff (or sceptre) of Thoth called ,_)Y ^Tv U ^ ^.l \J A sceptre of Chons is frequently spoken of in the texts of in Pap. Bologna 1086. but it mav be the falcon-headed sceptre of Horns. The staff or sceptre Kdfu \
\
|
j
(
"Y\V
of Thoth was, most probably, regarded as possessing magical qualities.
Chapter XIV. Thoth as god of the dead. In the Pyramid texts Thoth is associated with the ancient of the dead, Anubis, in reconstructing- the god body of the dead king- (or, Osiris), (i) and in the removal from it of the traces of burial (Pyr. 1247: 519). It is Thoth also who pro
nounces the formulae of "glorification" (Pyr. 796) (2) though Anubis seems to recite them sometimes, as if he were taking the place of Thoth (Pyr. 796). We have to picture to our selves Thoth s functions in the mortuary ritual of the Pyramid period, in general after the manner of the Her-heb the ritual of later times. (3
in
s
activity
)
The Pyramid text speak of the dead king as being borne on the wings of the ibis-god, either up to heaven, or across the celestial oceans. (4) Again, we find that the Feast of Thoth was one of the chief memorial days of the dead. Pyr. 2118 says: "My heart is not weary to perform for thee the service for the dead every day, on the Feast of the month and half-month, on the feast of the laying down of the candle
on the Feast of Thoth, and on the
stick,
5, O~~0 (U^-feast), the duration of and throughout thy years, thy months which thou livest as god." (5) This Feast of Thoth (or "Feast of (1)
Pyr. 10
(2)
For
83o
:
this
:
6^9.
ritual
in
the
late
period
cf.
Pap.
"Anubis-Horus
(u
i/j)
accomplishes the embalming: Thoth by the charms of his mouth." (3)
For the Jfcr-heb Pyr. 38j
-j
s
Boulaq,
no.
3,
pi.
i
i.
5.
makes thy members whole
functions sec Krman. Religion, 68
f.,
151.
59^: 1170: i3y;b: 1429. is (5) ^ f Pyr. 8:0 f., where the clearly a day of the dead; cf. 861. For the Feast of Thoth in the Old Kingdom see L. I). II, 56, 85 b, 86 a b. b, 89 a b. The Calendar of Rams. II in Medinet Habu puts the n ;g--feast in the (4)
:
-
>r?-,>-feast
81
1,
88
a
i8th p. (I,.
Thoth, and the Feast
364. There D.
II,
5).
is
of Thoth
on the
mention of the Feast of Thoth
The Thoth-fcast continued
to
K)th Thoth. in
the
Vid. Brugsch,
tomb of Meten, IVth
Thcsr,
Dm.
be closely connected with the ritual of
THOTH AS GOD OF THE DEAD.
i3y
Hermopolis") is mentioned in very early Egyptian documents and, in view of the contexts in which it frequently appears, it seems to stand in some relation to the memorial services
for the dead.
Thoth must be regarded as a god Kingdom. The details of the Osirian legend bear out this view of his character. Obviously the functions of Thoth as advocate and judge in the trial of Osiris In view of
all
this,
of the dead in the Old
are the functions of a god of the dead. Though, as has been already noted, the various phases of the Osirian Trial were only gradually imagined -by people and priests, and it is dif ficult to decide which features of the Trial are the most pri is likely that Thoth took his place naturally in the from the because of his character as god process beginning,
mitive,
it
of the dead.
The Osirian cult was developed in Egypt mainly in the form of a mortuary cult, and as the Osirian religion came to dominate the entire worship of Egypt, the daily templeworship of Egypt tended to become a sort of funerary ritual. It
was,
Osiris.
at all events, strongly influenced by the drama of In a similar way even the court ceremonial of Egypt
The numerous
took on a sort of Osirian or funerary tone.
pictorial representations of the Trial of Osiris which existed in the O. and M. K. must have exercised a great influence
on the religious imagination of the people. Thus, templestate -ceremonial, and sacred art, emphasising every where the importance of Osirian religion, and setting its beliefs so concretely before the multitude, must have helped cult,
greatly to
But the
as has
dead
pi. 10,
Thoth in his role as god of the dead. been remarked, Thoth must have found his place
establish
into the
17:
They
late
period. Vid. Ritncl de
of R}-stJ\r
come
to thee
I
cmbaumcment, Pap. Boulaq. no. 3, 7/;nr-feast they of Abydos on
on the
:
of the time
they of Hermopolis on the feast of Thoth." A Philae text of Tiberius says that the Feast of Thoth was celebrated throughout
the land in
memory
the feast of Sokaris
:
of the triumph of Thoth:
j
jl
(/
-- \/
/
v
__^
(Vin-
__ CIS
cum
judicaris
!).
The
feast is
called in
Philae lib
ml f
hriv (Philae 950: 059).
In Pap. Sallier IV the igth Thoth is celebrated as the day on which Set was given over into the power of Horus. Thus it seems to have changed from a memorial feast of the Dead to be the anniversary of an incident in the myth
of Horus,
THOTH AS GOD OF THE
i38
DEAD.
the Judgment-scene primarily because he was, quite in dependently of Osiris, concerned with the dead. The Lord ot in
sacred worship, and of the "Divine w ords" belonged, of ne there the "Knowing One", cessity, to the ritual of the dead would naturally be in his right place. the "mighty in word An ibis-god could more easily than other deities take r
:
He
care of the dead.
could bear them
away on
his
wings
over all the obstacles of the other world, to their place of blessedness. His lunar character also connected him in popular imagination witli the dead, ^i) The reappearance of the moon on the Feast of the New Moon symbolised very obviously the rebirth of the dead in the world beyond the tomb. Hence in Pyr. 782 we find that the dead king is reborn on the feast of the to
new moon.
(Pyr. 2ii8b)
In the list of
the
feasts
ceremonial days above referred
of
and
\
,
of month and
7C
/^C
half-month, appear prominently, as if the glorification of the dead were- somehow connected with the life of the moon (cf.
The
Pyr. 14531.
close association in
quaintly expressed brother of the dead king. is
Jn the Middle
of the
Pyr. ioor,
moon
where looh
with the dead is
called the
(2)
Kingdom we
close connection with the dead.
can see more clearly Thoth s In this period the details of
funerary ritual become more definite, and the importance of the funerary formulae more pronounced. In the funerary stelae of the M. K Thoth is not infrequently invoked in the formula .
along with Anubis, the ancient god of the (cf. Cairo, 20025). (3) To the dead is held out the glad hope that they shall be able to do homage to jrp-
of the
ns})
di htp
t
dead, and Osiris
moon
god of the dead cf. the prayer to Chons. \\ b. (Cairo), e Dd-Hnsw-hrf- nh Sethc 22, 70: "Chons who traverses the heavens who Hies with He, and who journevs daily through the Duat to arouse the dead between heaven and the Dual. Fvervthing that lives, lives through the breath which (1)
no.
For the
as
statue of
15.
t
;
he gives." It seems to have been a very ancient notion in Fgypt that the dead farethe silver boat of the moon. For across the nightlv heavens in the lunar barque besides other passages referred to in text association of the dead with the moon
-
cf.
l
\r.
(2)
I2.M.
Cf.
for
The dead were
analogous ideas Pyr. 882 and 186. often thought of as identified with the moon.
already discussed in which the dead king it the right of Re. Cf. (.>;
Fl Bcrsheh
II.
p.
.|<>.
45.
becomes
the
Cf. texts
-Scribe of the Divine
Hook"
THOTH
AS GOD OF THE DEAD.
i3g
gaze on the beauty of Thoth (Cairo, 20473 M. funerary text of the M. K. published by Lacau K.j. (i) (Sarcophages, p. 161) represents Thoth as a Psychopompos. He stretches out his hand from heaven to grasp the arm of H
lu
and
l,
to
A
him up
the dead in order to lead
to the
kingdom of
the
gods
and Pyr. 1247 d). (cf. ibid., p. 201 In the New Kingdom and later periods the role of Thoth in the Judgment of the dead becomes more and more im In these later periods the ceremonies which Thoth, Anubis, and Horus anciently performed for the dead Osiris are still performed by them for the dead worshippers of Osiris. Mortals were still subjected to the same dread Trial through portant.
great patron and model, Osiris, had so triumph antly passed. The priests who take part in funeral services of the late period call themselves by the names of Horus,
which
their
Anubis and Thoth. (2) The ceremonies of reanimation of the dead were carried out even in the latest period of Egyptian culture, and the priests who perform them appear as Horus, Anubis and Thoth. (3) Similarly, in the ceremony of "Opening the Hcr-hcb priest appears as Thoth. as patron of the dead, prayers for a pleasant burial are addressed in the later periods. A Turin Stela of
the
mouth"
-
To Thoth,
New Kingdom
(Turin, io3i) prays to Thoth for a ful burial after a great old age". Similarly in the
the
/C==
fi^f
Thoth, judge
no
Thebes (Sethe,
in
^D
(|
Ma et,
of
tomb
of
to the prayer: west of old age after invoked by the people as a 17,
me
give
"beauti
105)
"O
the
Thoth was also to me", says a wor "Come protector in the underworld shipper of Thoth in Pap. Sallier I, 8, 4, "when 1 go into the presence of the Lords of Ma years".
:
et".
The Thoth-epithet
(1)
ipi
connects Thoth
ib
with
Anubis who,
as
god of
the dead, \vas also ipi ib. (2)
Horus
;
Cf.
my
Berlin
P. 3055, Col.
hands are
for
thee
as
I,
(>
7:
those
My arms of Thoth
;
are
my
for
thec
ringers
are
the
arms of
for thee as
hose of Anubis, the Lord of the divine Hall". This text is taken from the ritual of Amon but the cult of Amon is an echo of the funerary ritual of Osiris, (and, ;
therefore, of the funerary liturgy of Egyptians generally). (3) For a good representation of this ceremony in the late period see Sieglin und Schreiber, Die Xckropole roil Kom-eschSchukdfa, Tafelband, Tafel 27. For
the ritual of the
ceremony
see,
Pap. Boulaq, no. 3
:
Ritucl dc
I
embaumement.
1
TIIOTH AS GOD OF THE DEAD.
4o
Thoth as above
functions
stated,
as
Psychopompos
in
the Pyr. texts. The same function is often assigned to him in documents of later periods. Even in the Greek period, the
idea is as general as in the O. K. that the dead fly to heaven on the wings of Thoth (tpi dnh I)hn tl}.(i) As the earth opened for the dead at the words of Thoth in the Old K., so in the Graeco-Roman period, the doors of the earth are opened by Thoth for the dead; and by him also the gates of heaven (kbhjr) are thrown open. (2) As Psychopompos Thoth sometimes carries with him the symbol of the west (vid. Daressy, Cercueils, In the temple of p. 99 and the representation, plate XLIV).
Rams.
II at
of the
westerners".
the
Abydos (Borchardt, p. i3) Thoth is With this may be compared
tomb of
fl
who
Hsr-t, he
U
Thebes (Champ. AW.
in
is
in the
I,
called
"Thoth
his epithet in
161):
"Lord
of
west".
Thotlvs role as Psychopomp may, perhaps, have contri buted to his early identification with the Greek Hermes whose role as guide of the dead is familiar. (3) Like Thoth, Hermes was also regarded as t j-y.z .y.s-r z (vid. Eitrem, Hermes und die Toten. p. 46). As the days of rejoicing with the dead fell to gether with the feasts of the moon s phases in Egypt, so also sacrifices were offered to Hermes on every vco;r/;v(a (Eitrem,. l
4
ibid., p.
I.
At the New Moon, and on the yth day
(i)
Maspero,
(2
Maspero.
i
the dead is
1
is
C.atal.
In Pyr.
ibid. p. 48.
delivered from tknr
e.
(i.
broken down, so that the king
Cf. Pyr.
790
:
is
s
epoques
ptole-
658 we sec how, by the words of the
ritual,
pcrsanes
the earth-god) and the resistance of the
shdw
enabled to enter through the door of heaven.
1713.
Horns and Thoth sometimes
Oueen
dex
month,
et
Sarcophages
general.
of the
Oxford.
College,
M. K.
(a
act together as guides of the dead. Cf. Ostracon,
duplicate to Anastasi
I,
3, 5):
"Mayest
thou be
may thy limbs become divine with the brothers, while Thoth and Note Thoth s title, 6#nv = Leader (Pap. Hearst, Harachtes make thy soul to ascend sLA
pure,
and
VI, 9
10) and
.
**
his epithet in
Totcnbuch, Xav.
1
82,
io(Af )
:
A
Er$
_B>
Q n
and his role of secretary to the Knnead, and to the sun-god, would, of course, also tend to connect him with Hermes. Plutarch speaks freely of Thoth as Hermes. For Hermes as moon-god see (1)
Sieckc,
Thoth
s
relation
to
literature
Hermes der Mundgott,
Roscher, Le.\ ikon.
p.
2374
f.
Leipzig.
and speech,
1908.
For
Hermes
as
Psychopomp
of.
THOTH AS GOD OF THE DEAD.
141
the dead were honoured in
Argos
by special ceremonies in Delphi; and the thirty days of mourning for the dead ended with
a sacrifice to Hermes.
Possibly the special favour which Thoth enjoyed among the people in Egypt, as shown by the enormous number of statuettes of ibises and apes that have survived, was largely due to his role as protector of the dead.(i) The innumerable statues and amulets of
Hermes still extant seem also to be due mainly to the work of Hermes among the dead, and,
especially,
to his protecting influence as guide
of the dead.
(i) It might be urged here also that the pictorial representations of the Judgment, which were so universally familiar in Egypt, in which Thoth appeared so prominently as advocate of the dead, as weigher of the heart, as recorder of
the verdict etc.,
dead.
(If.
p.
must have helped greatly
142 infra.
to
make Thoth popular
as a
god of the
Chapter XV.
Thoth
in
Egyptian Ritual.
We as the
have already seen that Thoth was honoured in Egypt Founder of ritual. But his connection with ritual was
not merely that of a founder or inventor. In the innumerable representations of temple-liturgy, court-ceremonial, and funerary ritual which can be seen everywhere in Egypt Thoth appears not merely as the Lord of sacred formulae, but as the leader in
the actual sacred ceremonial itself
-
master of liturgical ceremonies. This
-
is
as a sort of official
obvious
the case
in
The Pyr. texts seem to imply this liturgical Thoth also. They represent Thoth as acting- with
of Osirian cult. activity of
Anubis
in
preparing- for burial the corpse of Osiris Pyr. 83o, purifying- witli Horus the body of the god (or i
as
639^:(ii
king") iPyr. 5igb. 63g): as pronouncing- the deifying- formulae over the body Pyr. 17131. Thoth it is who equips the dead with efficacious means of protection against tin? dangers of the i
When
the dead has to enter into the presence of the the gods Thoth leads him in, makes plead for him with the Judges, weighs his heart in the scales ingthe feather of Ma et, and, in the end, records the against verdict. The details of all this ritual and ceremonial are fa
Beyond.
Great Tribunal
->f
Book of the Dead: What Thoth same must he do for every dead since the Osirian ritual was the standard and guide
miliar in the literature of the
once did
for
Egyptian for all
Osiris,
funerary ritual
noted, the priests
the
in
Egypt.
who took
Hence, as has been already
part funerary celebrations re as themselves garded incorporations of the Osirian gods. It will be true, of course, that the Osirian liturgy was, in its (i)
For
embalming of
a
the
late ilea.i
illustration
see Mnlli-r,
in
of the /)/<
cooperation
bciitt
n
of Horns
WiinJfitfrrus.
I,
and Thoth p. 3i
tV.
in
the
THOTH
EGYPTIAN RITUAL.
IN
148
turn, largely determined by ancient customs connected with the burial and veneration of the dead. Possibly it may be held
that the gods of the old Osirian drama reflect, to some extent, the priests and magicians who, in the primitive period, provided all that was necessary for the dead. When Thoth was given
a place in the Osirian ritual, it was a place determined partly by his personal qualities, and, partly, by the associations of ancient custom. Thus his role in funerary ritual was imagined as that of a primitive Hcr-hcb of Osirian liturgy. In the later
thought of Egypt the Her-hcb was himself regarded as some sort of incorporation of Thoth. Throughout the whole specu
and religious development of the Egyptian mind there are many traces of this quaint kind of action and re-action between traditional custom and artificial speculation. lative
It
part in
has been shown already that Thoth played a great Egyptian court-ceremonial. The fixing of the royal
mimes, the determining of the years of reign, the foretelling all these are functions assigned of royal feasts and victories to Thoth in the coronation-ceremonies. They are all fully illustrated on the monuments. In the actual coronation-cere took the part of Thoth. Even in the joyful liturgy of coronation there are echoes of the funerary,
monies a
priest, of course,
or Osirian, ritual. One of these This is very often represented.
Horus and
Set,
is
the purification of the king.
Sometimes it is performed by sometimes by Horns and Thoth. (i) A very
was the sym interesting feature of the coronation-ceremonial bolical uniting of the Two Lands -- represented by the rush and the papyrus. The ceremony was called SmJ tlwi. Properly who re speaking this ceremony belonged to the two gods -and Set. Horus of Egypt presented the two great divisions an at Set It is, however, a remarkable fact that disappeared His ceremonial. this early date from the representations of is to be associated circumstance This Thoth. was taken place by with the substitution of the name of Thoth for that of Set in lists of gods. In the purification-ceremony at the coronation Set also tends to disappear, leaving his place to Thoth. All with the gradual this, of course, is somehow to be connected
the
(i)
For
role
of Thoth
and Horus
takes part in the temple- ritual see
in
the
ablutions
of the king
Blackman, Temple of Deir,
plate 42.
before he
I
THOTH
44
EGYPTIAN RITUAL.
IN
degradation of Set to the level of a Typhonic being, (i) In several representations of ritual the figure of Set has been replaced by that of Thoth, but the accompanying legends con taining the
name of
Sybilll, 6 5 d;IIl,
The
Set,
have been
left
unchanged
(cf.
LD.
Ill,
2 38a).( 2 )
substitution
of Thoth for Set
is
to
be explained
partly by the role of Thoth as Lord of ritual, and partly by the circumstance that Horus and Thoth appear together in
many cult, in
other familiar ceremonies of court-procedure, and templeand thus, \vould be regarded as suitable companions
the coronation functions.
as has been said, many features of - - as a result of the domi funerary ritual were reproduced nating influence of Osirian religion in the temples. If we look In the temple-cult,
any particular temple-liturgy, that of Amon for in find in it numerous points of contact with the Osirian drama. Thus in the temple-worship of Egypt Thoth appears active almost in the same fashion in which he func closely at
stance,
we
tions in Osirian worship. It is true that the ritual
of Egyptian temples was not religion of Osiris. Other ancient
taken up with the myths and legends, over and above those of the Osirian cycle, are echoed and reflected in the temple cults. Thus, for in stance, many legends of the sun-god (such as the legend of Hathor-Tefenet), and many cosmogonical legends find ex quite
In the
pression occasionally in the worship of the temples. ritual texts
which
refer to such legends
Thoth appears
in the
fashion proper to him in the legend in question. Junker, in his excellent treatise, l)cr Auszug dcr Hathor-Tefnut aus Nubicn, has shown how from the pictorial representation of ritual
an important legend minent part, can be actually,
actions
i
cf.
in
which Thoth plays a pro
in
large measure, reconstructed
also his Onnrislegende).
must be admitted, however, that we cannot discover every ritual act the legendary elements which be behind This is true, for instance, of a ritual action which is very It
in it.
(1) Cf. Lcpsius,
Meyer, Sct-Tvphon. (2)
For
I.exikon. p. 770.
this
Abhandlung
p. 51
f.,
cf. p.
question
in
fiber
40
f.,
den Ci
general
erst en
dgyptischcn Gotterkrcis,
p.
1
83.
f.
see
Rocder
s
article
"Set"
in
Reseller s
THOTH
IN
EGYPTIAN RITUAL.
!
45
generally assigned to Thoth in the later texts -- the. presen tation of the wnsb (mostly to Hathor). (i) It has been conjectured that the wnsb is a water-clock, and that Thoth is associated with
and measurer of time. But the wnsb (or wtt) is, appar ently, most frequently used in the ceremony of the pacification of Hathor (as the angry Horus-eye) by Thoth, and it is difficult it
as lord
to see
how
a water-clock could serve such a purpose. In the
Nubian legend of Hathor Thoth is sent as an ape-god to calm the angry Hathor and induce her to come to Egypt. It is possible that the ape which appears as part of the object called wnsb was regarded as symbolical of the god who was sent to pacify Hathor, and that, thus, the wnsb came to be a recognised
feature in the
ceremony of pacifying the angry Horus-eye. It is to be noted that the ape-god who calms Hathor, and in duces her to leave Bwgm for Egypt in the form of the Nubian legend contained in the folk-tale published by Spiegelberg, (2) called wns (the dog-headed ape, apparently) and there may be some kind of morphological connection between urns and is
As the Hathor of the Nubian legend is the lunar eye of Horus, there is a close connection between the wnsb and lunar cult. If wns and wnsb are morphologically related (the b of wnsb being a formative element) the lunar implications of the wnsb could be explained from the of the wnsb.
moon-legend
angry Hathor. (3) A very prominent feature of
ritual functions throughout the later periods is the presentation of the figure of Ma et. In most instances of this ceremony Thoth is present, either in person, or as represented by the king (or priest). have already discussed some of Thoth s associations with Ma et.
We
(1)
made
his
after
Gf.
Denderch, M. D.
5J Ill,
22/a
according to which the
(2)
Leyden
On
all
I,
has been
^^7
the directions of Thoth.
(3)
N/I
tfQrf
384.
this
cf.
Junker, Omirislcgcndc, p. 147. i63 and passim. See also For the wnsb as a pro p. 22 f.
Der Anszug dcr Hathor-Tcfnut aus Xubien, of Hathor see
tection
Mar., Dcnd. Ill, y3 e Dum., Bang. XVIII, 14. In Mar., 22 a Thoth appears himself as the wnsb: he comes as wnsb in order to protect Hathor. In the Nubian legend the wnsb is generally employed rather to
Dcnd.
:
Ill,
distract
and amuse Hathor than
to protect her.
Junker (OnuHslegende, p. i63, Anm. 2) notes the possibility that wnsb may be an enlargement of wns and points out the apparent inlerchangeableness in Philae texts of wtt and wtb. Thoth, the Hermes of Egypt.
IO
146
THOTH
IN
EGYPTIAN RITUAL.
We
have seen the two together in the barque of the sun-god Thoth as chief minister of the Ruler of the universe, Ma et as symbol of Re s methods of government. In somewhat si milar fashion the two come to be associated in ritual. Thoth is the Lord of ritual Ma et is the symbol of conformity to law, and, especially, of conformity to ritual law. Thus when Thoth presents Ma et to a divinity, his action symbolises the perfection of the ritual service which is offered to the divinity in question. When, as sometimes happens, Ma et is presented to Thoth himself, this is partly due to Thoth s relation to justice, and partly to the symbolism of Ma et just described, e., the offering of Ma et to Thoth implies the perfection of the cult which is intended to be offered to him. Another function at which Thoth is constantly present -
:
/.
the offering of the wdl-t. Since the wdl*t is the lunar eye of it is, obviously, the duty of Thoth, the guardian of the moon-eye, to be present when that eye is brought back is
Horus,
to its lord.
Thoth, as has been shown,
y
is
the
lni
.v;r.
Chapter XVI.
The
and shrines of Thoth.
chief temples
shown above that Thoth anciently stood the Heliopolitan group of gods, and that he was not one of the actors in the primitive Osirian drama, but has been
It
outside
was brought into it in a more or less secondary fashion. Hence it is reasonable to infer that the cult of Thoth was known in Egypt previously to the Pyramid age and previ even to the growth and spread of Osirian
ously
religion.
not possible, however, to determine where Thoth had his most ancient shrine. The "Place of Thoth" i) referred to
It
is
(
cannot be located by any other Pyramid re ference. It is probable that in the early dynastic period Thoth had al possibly even in the pre-dynastic period ready several cult-centres. The standards of Hierakonpolis in
Pyr. 1271
-
-
(I,
pi. 29)
show
we
polis, too,
the sacred ibis of Thoth, and in Hierakon a representation of a primitive shrine of
find
Thoth which seems
to point to the existence of a cult of the
ibis-god Hierakonpolis in the days of Narmer. (2) With the shrine depicted in Hierakonpolis should be compared the re in
presentation of a shrine, or other enclosure, in the midst of which stands an ibis, in Royal Tombs, II, pi. Here an 2.
X
ox
;
being offered in sacrifice to the Ibis-god, w ho is shown standing on a pedestal; and it would seem as if the ceremony takes place on the "festival of the pilgrimage to Hermopolis". Possibly the enclosure within which the ibis stands represents 7
is
Hermopolis. Tombs"
"Royal "in
the great
(1)
/H
I,
or,
houses",
^1
.
This
pi.
is
i,
"in
not
to
speaks of a Feast of Thoth the House of the Great Ones".
be translated,
"Throne
of
Thoth"
as
Tu-
rayeff thinks (p. 24). (2)
which
is
The set an
"shrine"
of
Thoth
altar for sacrifice
consists of an ibis standing on a pedestal, before
(Hierak.
I,
pi.
XXVI
B).
10*
THE CHIEF TEMPLES AND SHRINES OF THOTH.
148
XII
(ibid.) shows an ivory tablet from the tomb of Semon which the ape-god appears perhaps as an object empses of worship (cf. sketch on pi. XVII, ibid.).(i)
Plate
The frequent references to the "Feast of Thoth" in the K. O. testify to the antiquity of the public worship of the god. (2) Hence, we are probably justified in finding in a "House of Thoth" mentioned in L. D. II, 17 (IVth Dyn.) an indication of the existence of an independent temple-worship of Thoth in the earliest dynastic period. Such a cult would imply the existence also of a definite priesthood ministering to the god.
We
are not surprised, therefore, to hear in the IIIrd(?)
nasty of a priest
the
"of
(Le Musee egyptien, Thoth in the O. K.
We
p. i3). (3)
hear
House"
"The
(4)
of Thoth
Temple
called
/"Ss>
<^
of a priestess of
also,
Temple)
(or
Dy
Thoth"
"of
frequently spoken of in the O. K. (5), and we find in that period the priestly title, or title of dignity, which is later so
is
familiar
-
-
Great of the
"the
IVth Dyn. Gizeh).
(L. 1). II, 15:
of the temple
five
This
(6)
^
title
of
Thoth"
we
as
fffj,
had a special connection with the worship of Thoth Hermopolis Magna
shall see, in
(
The
(i) pi. 6. Q,
10, 11)
statuettes
of rpcs found
need
not
be
the
pet
represent merely time. 191
regarded
monkeys \vhich were popular
Capart. Debuts (.Kng. trans.,
Cf.
graves of the O. K. (Pctrie, Abrdos II, of Thoth. Possibly they
in
as representations
2:0)
p.
Pyr. 21 IS.
Mast. D. 60 Feast of
:
Cairo,
L. D.
II,
18,
5,
26
Hermopolis",
rather than
"Feast
etc. etc.
of
For
p.
n.
a
II,
:;)
89
c
:
Yid. Recitcil,
1903, p. 210, article by Naville of Thoth, see Mar., Mast. D. 5.
Cf.
Mar.,
D. 67.
.\fast.
Here should be
Westcar
7, 5
8 to the
(I
1
(6) In "Judge"
Mediim.
Tomb
tms
text the
(sib),
and
title
a
of Xefcrmat,
in
^
o
XX.
(O. K.)
we should
of the
;
also,
Rccueil,
I9u8. Vol.
^j d
I,
I
i
7Jtn-I\vn
p. 26.
perhaps the
cm
of the Hildesheim
I,
WWNA
o
a
p. 22.3;
re
M
/2
S^
k^W who
.WWVA belongs to the son of a king For the title see also L. D. II, 84, g i
Mar.,
:
translate
Newberry, Beni-flassan
recalled, also, 2?
/WWVA
>=^
3o4
question
Ucr-hcb. pi.
d-D
D
ft
ference in
also a
homes
But, in any case, the public
prophet (4) See Transactions of Confess for Hist, of Rcl. paper by Miss Murray on Priesthoods of women. (
I
Possibly
Thoth".
^^
i,
Cairo
(IVth Dyn.):
1485: Mar., Mast. D. 16
worship of the ibis-god seems to be implied. rfe cf. Gizeh. L. D. ($) For the title pi.
Fgyptian
p. 28.
i).
(2)
II,
in
Benedite, Scribe et babouin (Paris
:
*y is
:
Petric,
collection
is
a
THE CHIEF TEMPLES AND SHRINES OF THOTH.
149
scene in the Royal Tombs just referred to re of Thoth in Hermopolis, we have in it the feast a presents It cannot be first trace of a definite cult-centre of the god. If the
said with
complete security that the Hermopolis in question the Hermopolis Magna of Upper Egypt, rather than Her mopolis Parva of the Delta. Both towns are mentioned in an is
ancient
list
of centres of worship in Pyr. 191, (i) as Wnw Wnw of the North. It is known that the
of the South and
were important centres of Thoth s worship in the very difficult, however, to decide which of them is the more primitive home of Thoth s worship. Since, how Ibis is of the in nome the the ever, Delta, and the (no. 15) nome of which Hermopolis Magna was the capital is called the nome of the Hare, it has been conjectured that the Ibisgod, Thoth, was first worshipped in the Delta, and that his cult in Hermopolis Magna (Hmnw} developed later. (2) Such a view is based on the assumption that the nome-standards
two M. K.
Wnn>
or
It
is
nome-symbols represent the primitive objects of worship This is, however, a mere hypothesis. Where
of the nomes.
can one find a trace of the worship of a hare in the i5th nome Upper Egypt ? Again, how, on this view, could we ex
of
plain the designation of the northern Hermopolis in the Py ramids as "Wnw (i. e. the Hare-nome) of the North" ? It would, if we could show that Thoth, the and was ibis-god moon-god, primitively worshipped in the that at some and indeterminable, date he was later, Delta,
indeed, be very satisfactory
somehow assimilated to an ape-god revered as dom in Hmnw. This hypothesis would explain
a
god of wis
the combined
on the one hand, lord of time and order, and, on the other, lord of wisdom and literature. Unfortu nately, however, it must remain a hypothesis, for we know nothing definite about the beginnings of Thoth s worship either roles of
Thoth
as,
in the Delta, or in
Hermopolis Magna.
The representations
Tombs in the
point,
O. K.
vol.
I,
p. 2
1 1
f.
Hierakonpolis
and
the
Royal
worship of Thoth perhaps, The existence of a special priesthood of Thoth
Petrie Kahun, 18, 4042. 814 Newberry, Transactions of the 3rd International Congress of Rel.,
(1) Gf. Pyr. 167, 2 - 9, (2) So,
in
to a fairly general
:
THE CHIEF TEMPLES AND SHRINES OF
150 in
TIIOTII.
the O. K., points in the same direction. The popularity of in the O. K. is also suggested by the Snofru
Thoth as god
Wadi Maghara
texts (i) of
Thoth appears
Sinai in which
in
beside Hathor, as an important divinity. Thoth s title in Sinai is nb hlswt. (2) This is, properly speaking, an epithet of Min (3) :
it
however, that for the Egyptian miners in Sinai, influence was not to be restricted to a single centre,
shows,
Thoth
s
or even to the soil of
Egypt itself. (4) have seen above that Thoth holds an important the funerary texts of the Middle Kingdom. Throughout
We place in
he stands
this period
of the
"City
Egypt. From
I
(2)
\Yith this
*
t
\
^
rkunden,
(1)
54: L. D.
I.
the
(
Upper
^z^
~~
modern Eshmunein).
(5)
1523: Thesaurus 1495.
II,
compare Thoth
of the
"Lord
on the
s designation
tail
Wt,
Plate VI.
number
For Thoth as nb
Trogodytes".
]|
Plate
Cf.
of the lion in Abukir
of her shrines
Mistress of foreign
Gar
Ijlswt in Sinai, see
III.
Sage rom Sonnenauge,
/.ur
(3) Sethe,
the
Eight"
title
in
t
?.}
diner and
great
Hare-nome
connection arises his frequent
this
of the city of the
"Lord
connection with Hrntw, the
in the closest
the metropolis of the
Eight",
outside
Egypt,
p. 3o,
thinks that Hathor, from the
had the best
title
to be regarded as
lands".
(4) Students of the history of religions will
attempt to
probably be familiar with Voelter s presence of Thoth-worship in Sinai to a connection leader Moses and Thoth. In his book on the Hebrew Patriarchs
from
argue
between the Hebrew
the
Israels. Leyden, 1912), and in his recent pamphlets, "UVr war and Jahve mid Mose (both published by Brill, Leyden) Voelter has brought
(Die Patriarehen
Mose
9,
together a great mass of arguments to a form of the Egyptian god I.Iar-Sopd,
presence of Haihor
show
that the
Sinai Voelter associates with
in
Hebrew God Yahweh
and that Moses
is
a
is
really
form of Thoth.
The
the legends
of the Eye of the brought back to Egypt by Thoth. The story of Moses
sun-god (Horns) which was and Sippora is but an attempt, according to Voelter, to give a historical form to the legend of Thoth and Hathor. The speculations of Voelter are often highly in genious,
but
they
do not deserve
the
for
are,
most
part, quite
out of
all
relation with facts,
Eisler (Die kenitischen \Veihinschriften der Hyksoszeit, Freibg.
thinks that
Thoth
Geheimnisse "Vielleicht
gilt
ist
Wuste
)
is
in place in
I,
82
is
ff.
hier verehrt
Serabit, Eisler supposes ever,
Sinai because,
1919^.154)
Der Herr der Offenbarungen und
Lander". He says further: der die Brunnen in der \Viiste kennt und offen-
offenbar auch als Herr der unerforschten
Thoth auch
bart (Pap. Sallier,
der
and
to be seriously discussed.
als Gott, .
.
Thoth
ein
SiiCwasserbrunnen fur den Diirstenden
A stone
figure
of a baboon found
to be a representation of the ape-god
by no means certain.
(5) Cf. Cairo,
.
worden."
20025.
Thoth.
by
in
Petrie in
This,
how
THE CHIEF TEMPLES AND SHRINES OF THOTH. The
Hatnub and El Bersheh are the fullest and most evidence for the association of Thoth with Hmnw in
texts of
familiar
the Middle is
151
Kingdom,
From
(i)
the most frequently used of
forward
this time
Thoth
all
(A
s epithets.
equivalent epithet, Q t^" Q J] "he that is in occurs also from time to time. See Book of the Dead,
c.
17, 5.1
influence
reasonable to suppose that the political
is
practi
Hmrw>",
cally
It
~~
n7
-
nomarchs of El Bersheh must have helped to spread and popularise the cult of Thoth in the Middle Kingdom. The nomarchs show their interest in that cult by giving- them selves the titles of Thoth s priests. Often they call themselves of the
(
2)
which was apparently the
of the chief
title
priest of the City of the Eight (cf. Edfu Rochm. I, 129). The temple of Thoth in Hmnw is frequently mentioned in the texts of Hatnub and El Bersheh, and on the basis of
we can form some
these texts
in the
Thoth-cult
s
god
notion of the organisation of
chief shrine.
may be assumed that the City of the Eight as a whole was under the patronage of Thoth. The city contained, it would seem, numerous shrines and sacred places. The quarter of the It
>
city J
which
known
is
with Thoth,
as
and he
(3)
X
of
"Great
(2)
Medum,
of the Five
in
and
extension
"great
one of his
(Harris,
V, (Leyden v
For
I,
58,
of
m
n <=>
(j|f|
Funerary
i.
of the Five in the
I,
i.
Thoth",
a variation of this title see El
s
House of
of
stele
the Middle Eight"
Bersheh
a title
South"
the
^^
or
is
ci~D Jg* I,
16 p.
-
Great
which suggests the At times the
Kingdom.
given either to Thoth or
See Leyden V, 46. Stele of early New Kingdom. The personal found in the Greek period (cf. Rylands, Demotic Pap p. 256. .
is
t
obviously identical with
Not.
House
the
in
five
The name appears
(3)
Champ.,
<=>
temples of North and importance of Thoth s cult in
priests.
is
etc.)
the
20).
pi.
Thoth
name Port is which 283
stands in the closest relation
^
See El Bersheh and Hatnub (Blackden and Fraser), passim.
(1)
epithet
I
therefore, frequently styled
is,
he that presides over
(Petrie,
I
A
860): Is
it
AxT
also in the
again,
as
|
|
form
9 6
^
A
|.
T
H
\J
<=>
A
\\
(Turin,
(Thebes,
Tomb
ot
n n ^ U V JJ
912)
I
here supposed to be equivalent to hsi
+
XV
and
^
.
1
rl?)
&
\
.
<===>
152
THE CHIEF TEMPLES AND SHRINES OF THOTH.
N. K.).
(i)
the
Other very special Thoth-shrines
^avies, Sheikh HU^-CEJ note and the
p. 32,
of
^
flame"
Said, pi.
necropolis which
2)
| |)
|
Thoth describe das Apparently the
Even
t
is
Eshmunein arc
XXVIII,
cf. ibid.,
called the
"Island
Kingdom we
the Middle
in
in
[^^^(V^O EJizVzL known
district
<
as
A
(1
jj
|
(Cairo,
lind
20025).
>
was what might be
o
called the ecclesiastical district of Eshmunein it contained the chief shrines and other sacred of the city, and buildings stood in a relation to the City of the Eight" like that in which Karnak stood to Thebes. (2) :
"
The meaning
^Tj
Deir
in
It
of the (j
J
s=>
^_J
\
not certain.
s
(3)
as a place in which Thoth and appears i bn make a of the products of Punt. Sfh-tregister (4) Sfh-tbn is familiar as an associate of Thoth, (5) and, possibly, the two deities are brought into relation with the products of Punt because of the use of these latter in the cult of the el Bariri
i
but
they should appear as working together in not clear - - though it might be conjectured, perhaps, that it is due to nothing more profound than a con
temples
the
H
t
:
ib-t
why
is
fusion between (]
J
o
^
(net)
and |j
^ ^
..-^ (-measure").
The
would be the most suitable place for re is not possible, however, Net" has arisen from any confusion between the words for or "counting",
Counting-house"
gistering the products of Punt. It to suppose that the "Temple of the
primitive
(i)
Cf.
Piehl, Inscr.
I,
98. Cf. the personal
from Kshmunein, Ainulcs du Service, (:) \ve see it
is
See Turayefl
,
p.
Jn
119.
name
AA/VAA Jb^<;
Ptolemaic text (Mallet, Kasr
a
Ptolemy presenting to Thoth an object which is probably a copy or model of a shrine in Eshmunein. It is
written variously
(Piehl, 7;i*tv.
(4) Naville (5) Cf.
III,
:
(
.
I,
98)
:
nL
I
79.
Mariette,
Abyd.
I,
pi. 5
i
a.
-
p. 101.
10,
the
(3)
XI
l/>h
.
:hamp., \ot.
^ft
II,
cl
called a
42)
(Leyden V,
;
i).
Lj
Agon:,
p.
45)
"Great If.sr.t"
J
(j
)&|
;
THK CHIKF TEMPLES AND SHRINES OF THOTH. "measuring",
and
(i)
The
"net".
of the
"Temple
158
net"
has
associations which have nothing to do with counting. The Eight gods of Hermopolis are located there (Leyden,V. i.N. K.) and the temple seems to belong, in a special way, to the
Eight and to Nfwi-t--jj>Ji (Davies, Sheikh Said, p. 32). An Edfu text says that the heart of Re, as identified with Thoth, is in
the
Hermopolis,
^
^^=
"
the
glorious in
of
"Temple
Net."
The designation "Temple (or House) of the Net" was it would seem, a puzzle even to the Egyptians themselves. At tempts were made by the priests to find for it a suitable my ?
thological explanation.
Ramses
(Not. II, 42)
Amon
In a text published
II
is
as catching birds in
by Champollion
represented between Horus and a net. Thoth, who stands by, and
gives the sign for the pulling together of the net, is designated President of Hsr-t", and, "He that is in the "Lord of Hmnn of the Net". It is clear that the catching of the birds, Temple 1
,
under the direction of Thoth, is suggestive of some mytho logical incident which was supposed to have given its name to the House of the Net. (2) There are, here and there, ob scure references to a capturing of Set by Horus in a net which took place in the Ht-ibt. Thus in Dendereh (Mar. IV, 73,
1.
21)
we
read: c\\ ^
-a
sibly the reference here is to a detail of the legend of Horus and Set, according to which Set, in the form of a crocodile,
was captured
Brugsch-Dumichen, Rec. de mon. eg., One is here reminded of the obscure text in Ill, 96, 2i).(3) the Book of the Dead (Nav.), c. 20, i 3, in which Thoth is in a net (cf.
directed to capture the enemies of Osiris in a net "before
the dldH of
all
the gods and goddesses suggests the explanation
(i)
The
^ h ls
script
idea
/-j-H
r
)
"Temple
of the
month".
to the suggestion would be due, of course, of Thoth as moon. But it is, obviously,
forced
and
secondary.
121.
(2)
Cf. Turayeff,
p.
(3)
See Turayeft
p. 121.
,
I
in that night
Cf.
the text in Pierret,
Etudes cgyptol. (premiere
THE CHIEF TEMPLES AND SHRINES OF THOTH.
154
of the
Whatever
the origin of the name "Temple Net" may be, it is certain that the building or shrine so designated was intimately related with the cult of Thoth. struggle".
of the
It
may, indeed, have been a part of
his chief temple at
Her-
mopolis Magna. city
In
That the and cult
the
of
"Island
is
Flame"
clearly implied
Hmmv
is
s
X, Two Papyri,
(PI.
CZD
called
mentioned along with Hermopolis
is
Thoth
texts of the later period.
in
Geographical Papyrus of Tanis
Abydos), the necropolis of place
also connected with
is
V
Y7
the
in
k^l. The
(1 (1
lists
of the
nomes in Edfu. (i) In Dendereh (Mar., Dend. II, 78 a) the king, when he presents a figure of Ma et, is called "Son of the Lord of
^a
*
Hmnu>", (
Island of
Flame".
The
^ ^C=D f^ H
of Sia in the
"child
,
(2)
of
often alluded to in the funerary But the older the texts in which it is mentioned, the more difficult is its identi fication. Yet, even in the older texts it is always associated, "Island
New
texts of the
at least
What
Thoth and
with
indirectly,
the
is
is
Flame"
and Middle Kingdoms.
meaning of
^
points out (Onurislegende,
I
p.
o oMf /\\\ll how
151)
which shows Thoth and Shu holding
his worship.
Mastabas,
Marietta,
,
the
in
representation
a net in
In a
hymn
3i7?
Junker
p.
Dend.
Mar.,
which an wdl.t
is
enclosed,
nected with an old legend telling of the capture of the Eye of Horus by
The wandering Eye was caught
Shu.
in
a
net and brought back to
con
Thoth and owner bv
its
Thoth and Shu (or one of these gods). The net in question was the net of the fisherman or hunter. Possibly this capturing of the
44,
IIj
is
tne
Jc5l
Eye by means of
hunter
5,6
s
underly the
may
in the
H
(1
net;
(its)
Hathor, the
to
is
pupil
AVw.f-boat of Re (Junker (!) Edfu, R. is
l^SI
of the
"Temple
In
of the wdj.t
aS
"
name
{^=(j |(j(j ]~{ ^xs^^p. formula
offering
it
net
^3 -^z~ V|
healthy".
A
(2)
In
^ Jj
I.
the
the burial-centres.
It
recited
n
D
net
^d
was used
:
o
Brugsch, Thcs.
=.
a
36,
during the
n,
wdt.t
I,
is
free
from
Thoth, the Grea,, carries
also to capture the foes of the
ibid.). I.
Flame"
and the sacred
interesting to note that
<^^
I
]
1
1
041
Thoth
s
nome
female associate
the text, Brugsch,
is
spoken
trees are associated with
^ in
)
(
Hare-nome.
129 the sacred tree of the Hermopolitan
Island of is
19
HI,
"The
341. Brugsch, Diet, geogr. i3b2. In Edfu R.
I,
Edfu R. in
is
I
Cf.
Dend.
Mar.,
<
the necropolis of the capital of the
of as growing
Net".
Thcs. 760.
\hm.t
e
ivji
THE CHIEF TEMPLES AND SHRINES OF THOTH.
155
Thoth in the British Museum (no. 5656) (i) it is said of him that he made shrines for the gods and goddesses (2) in the Island of Flame. In another hymn to Thoth composed in to
the time of
Rameses IV
of
(pub.
Piehl, A. Z. 1884, p. 38
by
ff.)
spoken of as the birthplace of Thoth. In the Pyramid texts the Isle of Flame is either an island in the lake or ocean which the dead have to cross, or a place where the dead have to give an exhibition of their power the
"Island
before they
Flame"
is
are admitted
land of the gods.
to the
Pyramids the name of the island
is
written
/VA/WSA
In
HO MU 1
I
1
i
the .(3)
i 1 "ft
The exhibition of might to be given by the dead in the of Flame is, apparently, a struggle against lying and
Isle in
justice. (4)
Here again there may be some remote suggestion
of Thoth
position as
s
of
"Lord
Ma
In the
et".
Book
of the
18, we hear of seven words which (A. a. Nav,) 71, 16 caused a slaughter on the "Island of Flame"; and ch. 15 of
Dead the
Book
of the
Dead
speaks of the great god
14) (Naville, c. 15 B. I. [B. a.], 1. i3 who lives on the Island, the golden
youth who came forth from the lotus-flower. (Lacau, Textes rcl. XIX, Rec. 27, on the Isle of Flame. It
is
not obvious
how
p. 217) that
It is said
also
Hprr was born
the heavenly Isle of
Flame cor
responds to the necropolis of Hmnn The name "Isle of Flame" It has been noted already that the is certainly very ancient. r
.
tendency of Egyptian speculation was rather
to elevate things
earthly into things heavenly, than to bring heavenly things down to earth, and give them a dwelling there. The reference
on the Isle of Flame suggests, of a means the Hermopolitan necropolis connecting perhaps, with the Isle of Flame in heaven. It is well known that in
to the birth of the solar deity
Hermopolis was laid the scene of a number of cosmogonies and according to one of those cosmogonies the sun-god ap peared in Hermopolis in a lotus-flower. What more natural ;
(1) (2)
necropolis.
may
Published by Turayeff, A. Z. 1895,
P-
i-Ofl
.
The gods and goddesses are, probably, the dead who were They would be deities as identified with Osiris.
buried in the
-- which (3) Pyr. 397. Here the dead is spoken of as the "bull of heaven" possibly be Thoth (as moon-good). Lacau, Textes rel., Recueil 27, p. 218 (Book of Dead 174). (4) Pyr. 265 :
THK CHIEF TEMPLES AND SHRINES OF THOTI1.
156
than to suppose that
it
was
in
the Hermopolitan
that the sun-god appeared? Later this be transferred to heaven.
Book
In the
was on the
"Re
him who
in
is
of the
Dead
|^^cd^J^-
.
-
we
5
J)
(
$
fl (j
of
Isle
^Nav.) 17,
*"^ P|
Flame"
(l
would
are told that
the high-place of
Hmnn^, before that which
Shu
raised aloft
heaven) came into being", (i) Similarly, in the inscription of the Great Oasis (Brugsch, 26, 22 23) we read that the primitive deity, Amon, was on the high place of Hmnn> be (/.
e.
any other being was formed. The coming forth of the primitive deity from a lotus-blossom flowering in the Nwn is also, as has just been said, localised in Hermopolis. So in Dendereh (Mar. I, 55 In it is said "Thou didst come forth in \\ nu between its live plants". We have already discussed an important form of the ancient rcgend of the birth of the sungod, the scene of which is also laid in Hermopolis. (2) There fore
:
an interesting modification of this legend to be found in the texts of the Graeco-Roman period which Sethe has ana lysed for the According to these texts the is
Ogdoad,
\V<">rtcrbuch.
the eight primitive deities were formed in Thebes. Tnn created them in */pt: there they descended to their "home", the Isle
Then they, in turn, created light on the Kti (i. e. probably, the high-place of Hmnn>\ (3) and took their place in \Vrni (i. c. Hermopolis) beside their father Spsi (probably Thoth This form of the legend is, obviously, due to an of Flame.
.
attempt to connect the creative activity of Ptah-7 w/z with the idea of a creation of light in Hmnn The Ogdoad had a spe cial shrine in Thebes, and, therefore, are represented here as .
having been fashioned in Thebes. Their appearance in Her is looked upon as their shining forth from the "Isle of Flame" and this idea is probably borrowed from the
mopolis
It
is
who
is
(1)
of him
Hermopolis, and
not possible in it
may
determine the precise position
to
Hermopolis"
;
but
it
of"
the
probably correct to hold that
is
be conjectured that
stood
it
in
some
high-place it
close relation
was
in
to the
Hermopolitan necropolis. (2) (3)
Supra, pp. 115 See Sallier, IV,
ft
.
8,
3
4
where *
CD
Wx
rE^o
and >^ -<J
the
ape,
a
<\
_EC^ -W^AA
fragmentary
text
speaks of the
ibis
u (
V, I
as
having been
sent
to
the
/,->/
THE CHIEF TEMPLES AND SHRINES OF THOTH.
157
legend of the coming forth from the Nnm of Re, the god of light, (i) The saying of the Book of the Dead, c. 17, 4- 5 that
S=% Ji
the
V
T|
!
R\>
J)
("that
Jl vi
111 r
..
which was raised up by
Shu",
the heaven) was not yet in being when Re was ruling of Eshmunein", connects the thought of the the on "height creation of heaven and its separation from earth with Her/.
e.
mopolis.
(2)
There are many indications that Hermopolis was a centre of cosmogonic speculation. Mysterious passages in the Book
Dead
of the of
Egypt
indicate
(cf.
Book
its
in the
importance
funerary literature
84
of the Dead. [Naville], 56,
;
89
64,
:
146, 3i- 35). It was known also as a source from which could be derived the most im portant and powerful magical formulae (Book of the Dead, Nav. 1 37 A, 23 24). Even in the days of Menkaure sacred formulae were sought in the "City of the Eight and were found "under the feet of this god" (/. e., probably, Thoth cf. Book of the Dead, Nav. 148, 1518).
ch. 5
also Lepsius, Totb.,
cf.
;
c.
1
;
The name
of
Thoth
been accounted
often
s
for
the
city,
by
of the
"City
reference
the
to
has
Eight"
which
cult,
existed there, of eight beings represented as having the forms of serpents, or frogs, or apes. There existed in Hermopolis - at least in the latter a shrine of the Ogdoad be period side that of Thoth. (3) The Eight are often mentioned and - - but not in variously depicted very ancient texts. miliar designation of Thoth and of his chief-priest
- -
mopolis (1)
Note that
over rebels. 1st
"Great
in the
Book
Cf.
of the
place of
"hiyh
of Dead,
makes
Five",
c.
17
Hni>nr"
(Grapow
s
it
unlikely that there
Re won some edition
The fa Her
in
in
sorts of viclorv
Religiuse
Urkunden,
Leipzig 1915).
pt.,
(2)
Shu
is
primitively
who
the
light-filled
space
between earth and sky.
Hence
up the sky by coming between it and the earth. In the darkness of night and greyness of dawn earth and sky seem to be merged in a close embrace. Between them comes the light, and raises up the heavens. Shu is he
is
the god
raises
thus the support of heaven identified,
:
he
is
also,
It is probable that "the raised up of legends of Hermopolis as having been
shining forth (/.
c.
obviously, a light-god.
Thus he came
on the one hand, with Re, and, on the other, with Chons
in
(the
brought
that ancient centre of the light
by the appearance of Shu). (3) Cf.
Shu"
Pianchi-stela.
heaven) was thought
into
being
in
in
to
be
Thebes. in
the
Eshmunein by
the
of
which separated heaven from earth
i
THE CHIEF TEMPLES AND SHRINES OF THOTH.
58
was primitively a
cult
of an
Ogdoad
in
Eshmunein.
The
of Hermopolis were, probably, Thoth and four others. The Ogdoad may have developed from the four. An indi cation of this is the fact that of the names of the Eight four are feminine forms of the four. Thus the four female remaining "Five"
may have been merely supplements made
deities
to the original for Hermo priestly speculation. The name polis does not seem to go back into the ancient period. The possibility cannot, of course, be excluded that the name is ancient, and that from the name itself has arisen the
Hmnw
group by
Hmmv
legend
of the Hermopolitan
Ogdoad.
(i)
It would be possible to set up several hypotheses to account for the introduction of an ibis-cult into Eshmunein.
Such hypotheses, however, could not be
tested.
The com
parative absence of ancient archaeological material in the Delta makes it practically impossible to determine whether the northern or southern Hermopolis is the older centre of Thoth-cult. It can scarcely be doubted, however, that there
was a shrine of Thoth
in the Delta in the most ancient period. the existence of such an ancient cult-centre in the Delta that, as we have seen, explains, in part at least, Thoth s as sociation with the Delta-drama of Osiris. The "northern Wnw" It
is
probably Thoth s centre in the Delta- but this designation affords no sound basis for a theory of the priority of the shrine in Middle Egypt. It is simply impossible, working with existing knowledge, to determine anything in reference to the mutual relations of the sanctuaries of Thoth in the Delta and in Middle Egypt. i
is
Pyr. 191)
The ^
v
Ofr
<
chief
Q
<2.
Q
-
I
in
x
->
(1) u>
town of the Ibis-nome in the Delta was 8-8 -(2) The town (or the nome ?) is written A 9
Y/
^\
The
represent the
of
cult
Thoth
numeral
(2) Steindorflf,
in
Hmmv
explains
such
a
eight. See Dum., Geogr. Inschr.,
Die dgyptischen Gauc und Hire
handlungen dcr kunigl. sdchs. Gcscllsch.
d.
puzzle-script as 2.
Abtlg., Taf. 80.
Knhvicklung (Ab\\lssenschaften, Vol. 27, p. 860). Steinpolitisclie
dorff conjectures that
it is identical with the modern Tanah, near Mansura. Naville (Ahnas 24; says that the chief town of the Delta Ibis-nome was also called Hmmv. According to Brugsch (Diet, geogr., p. i88f.) RJnvi and B h had the same position
as Hmmv in Upper Egypt. Ahmed Bey Kamal says (Annales du S. 7, Thoth was worshipped in Rlnri as an Ibis, and in as an ape. Cf.
in
Lower Kgypt
p.
23
1)
Picrrct.
that
Etudes
/?<"/;
eg.
(Paris,
i8;3), p. 61.
THE CHIEF TEMPLES AND SHRINES OF THOTH. Graeco-Roman -<
as
8
~~ >
V JL
X
This town
texts ^^TS
is
N r\
r
I
159
probably the same
1
(Vatican, no.
]
which, according- to
16),
Ahmed Bey
I
I
Kamal
(Annales du Service, torn. 7 Rapports stir quelques lode la Basse Egypte], lay a kilometre to the north of the modern Bakliya. "The House of Thoth wp-rhwi" was probably ;
calites
the sacral
fane
name
name
town of the Ibis-nome.
of the chief
town may have been J
of the
(Brugsch, Diet, geogr.,
and 459
p. 962, 188
named Hermopolis
three towns
o
$=
or
X JiJ Strabo mentions I
f.).
y
The pro
the Delta, - - so that we conjecture that Thoth has several shrines in
may, perhaps,
in
the Delta.
In Dendereh a is
mentioned
in
of the Bull of
"Temple
Ma
et
-
sn
connection with the Hermopolitan nome. There
be here a suggestion of Thoth s epithet "Bull of Mae (i) In the Middle Kingdom we hear of temples of Thoth in other districts in addition to El Bersheh and Hatnub. A fu
may
t".
nerary stela of the M. K. tions a temple of
Thoth
;
in
Munich (Glyptothek,
so also does a Turin
men
40;
stela
of the
same period (Turin, no. 107). The El Bersheh reference to the temples of Thoth in the north and south (supra, p. 151, n. 2) justifies us in assuming that there was a fairly widespread public cult of Thoth in the Middle Kingdom. With the XVIIIth Dynasty a period of exceptionally intense
veneration of Thoth begins. That is evident from the extra ordinary popularity of personal names having "Thoth" as one of their constituents, throughout the duration of that dynasty. hear in this period also of the building of different shrines
We
honour of the god. Queen Hatshepsowet boasts of her zeal worship of Thoth. She doubled the offerings usually set apart for his cult (Urk. IV, 38g. Inscription from Speos Artemidos), and erected new sanctuaries for the god. Appa rently she built a shrine for Thoth in the valley at Speos Artemidos (near Beni Hassan). It is probably from this shrine in
for the
(i)
RAJ
is
mentioned on the stone of Palermo. ^^^="
neighbourhood of
^=
uL his foes.
Brugsch assigns
it
to the
~^ .
It
suggests
Thoth
s
function of defending Osiris against
THE CHIEF TEMPLES AND SHRINES OF THOTH.
160
Thoth
that
TO* *(i)
s epithet [ft
derived
is
if
Maspero
s
is the suggestion that valley of the sanctuary of Pacht (/. c. Speos is correct. With this "Artemidos), (2) shrine should also be connected Thoth s epithet in Leyden V, i Thoth /.? m R)-in-t. (N. K.) The designation of Thoth in a Dendereh text Mariette, i
I.
260 nl
set
D
may
(]t|*
up by Hatshepsowet
also be
derived from the shrine
Speos Artemidos. Maspero points p. 363) that rl-in-t and Phit were situated close tog-ether. (3) Speos Artemidos was known
out (Etudes dc mrth.
at
d arch. V,
et
as Pr-Ph-t or lid S
Other rulers of the XVIIIth Dynasty were,
like
Hatshep
sowet, zealous in erecting shrines to Thoth. Thotmes III and Amenhotep IV built shrines of some kind for Thoth in Heras we learn from the mopolis inscriptions of those kings. (^4)
The
of Thoth. is very prominent in the templeof the entire period of the New Kingdom. His inscriptions eult was carried also in that period by Egyptian leaders and kings beyond the borders of Egypt. Horemheb, we are told, ^ built a shrine to Thoth in the present day Abahudeh, near Abu SimbeC in Nubia. From this shrine cult
{)
is
derived the epithet "Thoth of Imn-hri-ib Abu Simbel.
\ (51
which Thoth
receives in
The
royal residence of the reformer-king Amenhotep IV lay outside the limits of the Hermopolitan nome.
A mania,
would be of great interest, from the point of view of the history of Egyptian religion, to determine how the religious Jt
movement towards concentration on Horns myth (Naville\
(i)
pi.
(3i
<^>
Jain-, p. :M) J
shows
Thoth (4
i
:
mtinein. by .
S)
described as
is
:
NVeigall.
^
F.ffendi
Kcfort.
p.
d arch. V. 225, 226.
rx/vp
I
it
365,
p.
Sethc C/.ur Sage
stands
lay on the way which c. "dweller* (/. )
Annalcs du Sen-ice,
Mohammed
et
o
t
that a
wn.t and Ihr-^ni. and that
Sea.
XI.
Maspero, MnJcs dc myth, See Bruesch. Diet, geogr.,
2)
the cult of the solar disc
VIII.
Chaban\
p. i3
.
1007.
clos
in
led
from
in
Rl
p.
21122?..
int.
Ibid,
mm
Sonnen-
connection /*>r-#);i
note
to the
with
Red
2.
(Excavations
in
Ksh-
THE CHIEF TEMPLES AND SHRINES OF THOTII.
161
inaugurated by Amenhotep IV affected the worship ofThoth. We have, however, no reliable materials to form a judgment on the matter. It may be assumed, however, as highly pro bable that the art of Amarna, which is so different in certain features from the conventional art of Egypt, was, to some
work of artists of Thoth s city. The "City was an Eight" important centre of art as well as of religion, even in the Middle Kingdom, and the tomb-paintings of the nth. and 12 th. dynasties from Sheikh Sa id to Minieh, and in El Bersheh, were the work of the fermopolitan School, (i) The peculiar methods of the Hermopolitan artists extent, at least, the
of the
1
can be traced not
legitimate,
also,
of
is
it
held,
course,
to
the art of Amarna. (2; It is argue from the presence of
in
Hermopolitan artists in Amarna, either that Amarna was in fluenced in any way by the religious news of Thoth s city, or that the worshippers of the sun-disc at Amarna were more kindly disposed to the cult of Thoth than to that of Amon. Possibly, however, it might be fair to infer from the of Hermopolitan art at Amarna something as to and method of temple-decoration in Thoth s city in Amarna period. Erom the connection between Thoth-cult Egyptian colonisation and propaganda, which we see in
traces
the
style
the
work of Horemheb
in
and the
obvious that the cult of
Nubia, our god lost nothing of its importance through the politicoreligious activities of Amenhotep IV. it
is
The period of the 19 th. Dynasty furnishes us with un mistakable evidence of the popularity and influence of Thoth in the Egypt of that dynasty. The great builders of temples Sethos I and Rameses II erected several shrines in his honour. In the time of Sethos "Lord
of
Karnak". (3)
I
we
find
Thoth designated ^z
In Thebes at this period Thoth was pro-
Maspero, Biblioth. t #. XX VIII, p. 201. Davies work on Amarna. The whole outlook of Egyptologists on (2) the art and religion of Amarna, and on the supposed reform of Amenhotep IV is Itn in likely to be changed greatly in the near future. That either the cult of ;
(1)
Cf.
Amarna or
the
of those who set up the royal buildings there were quite unconditioned by anything that preceded them not likely to be maintained so stoutly in the future as it has
artistic
methods
contained features which in
Egyptian culture is been in the past. See Mitteilungen d. D. Orient-Gesellschaft, 1917. (3) Gf. Champollion, \ot. descr. II, 100. Thoth, the Hermes of Egypt.
,
j
THE CHIEF TEMPLES AND SHRINES OF THOTH.
162
bably identified with the Theban moon-god Chons who had an important temple and cult in Karnak. We see the iden tification
name
the composite
in
formally expressed
1
AAAAAA
/?
^^ <r\
^^7
(I
VvT
of
H.
To
(i)
the temple of Mn-mf-t If", which In the same "Temple
s epithet "Dweller in
familiar in texts of the late period. (2) Sethos"
Thoth was designated
we
In the time of Sethos
(Mar. Ab.
^(1(1
also
his
44,
I,
1.
of
called
temple of
II built
Nefertem". (4)
monument
a
ferred
(3) in the
god
this
period
town
belongs
under
"Thoth
In the reign of Sethos I, 860:
Hermonthis (Champ. Not.
r
V
FD
in
"the
We
(6)
-
house
of
hear also Rameses"
apparently, re letter dating from the
a
-
-
Memphis which
in
The Memphite temple
,
the
in
Thoth
a temple for
Thoth
to
206
II,
to
at
^^^
|7J
Mar., Ab.
and to
Maat".
as
;
Rameses was
Thoth
find
IjzlO^^t I^f
Thoth was worshipped also etc., etc.X Leyden V, i
of
"Bull
19):
epithet Thoth,
his tree in the
,
Jj \_1
I
the time of Sethos belongs the origin of
rLJ
III
I
Thoth is
^
is,
Pap. Bologna JIU S2 L which J RH speaks of Dynasty, oS_ W WVV /WWVA S\Vjf \_1 In Tell-om-Harb in the Delta traces of a temple-cult of Thoth as ape-god, which date from the time of Rameses II, have been found (Annales dii Service XI, p. 3). In far-away Nubia, ^
*-
ft\
f
*"""
>
fc^^.
-H,
(*r)
;
19 th.
t_
I
too,
Rameses showed
his veneration
temple which he built be
A
A
"]
I
n U
i i
for the
Derr, Thoth
is
god,
said to
I
for,
in
the to
dwell,
*
j{
"\~~
There too Rameses speaks of Thoth
(I
<3)
as his father. (7
at
.3
i
Karnak, Hypostyle, North Side. Sethe, 19, 02. The identification of the almost complete in the Graeco-Roman texts. (2) See Mariette, Abydos I, 52; 53: Appendix B, Tableau 23 (A. B.). (1)
two gods
is
(3)
Mariette,
(4>
Mariette,
Appendix B; Tableau 23 c. I, 27. 38, c. Cf. Thoth of Pnubs infra p. 170. 3: Memphis, 224: Turin Pap. (P. and R.) 19, i
Abydos Abydos
(5)
Sec Recucil
(6)
Pap. Tur.
III,
19,
:
I,
I,
6; Sethe (Sage
sanctuary erected forThoth by Rameses
II
I,
4.
vom Sonnenauge, 23 in
ll
Hammam.
note 2) speaks of a Cf. Mariette, Ab. II, 206.
Blackman, Temple of Derr, p. 12. Thoth had a shrine in the temple of Ptah built by Rameses II at Gerf IJusen in Nubia (Weigall, Report, p. 81). The temple of Gerf IJusen was a poor copy of Abu Simbel. (?)
THE CHIEF TEMPLES AND SHRINES OF THOTH. Rameses
i63
was a still more eager worshipper of Thoth predecessor Rameses II had been. In the Harris Papyrus we are told (I, 58, 4 5) how the third Rameses built two temples to Thoth and equipped them most splendidly III
than his
with
the apparatus of sacrificial worship.
all
temples were
we
period
Probably these
Hermopolis. Elsewhere, too, in the same hear of public official worship of Thoth. The Harris built in
n
^
speaks of a Jt J) - l/JTn Jm^ 1f Q Q !k vfr \_i which seems to be cpoyCDIT in the lyth., or i8th.,
Pap.
6ic, 8f.)
(I,
-
I
qr^j
nome
of
Upper Egypt,
"^x
(i)
In the later periods we hear frequently of temples of Thoth but very rarely do we hear anything as to the -
individuals
of Thoth district
of
whom
by in
Egypt
those temples were erected. The shrines period are not confined to any one
later
this
they exist everywhere, showing thus the On an interesting ostracon
:
universal popularity of the god. of the New Kingdom published
by Gardiner (2) there is a which gives a good notion of the
of Thoth
of shrines
list
New Kingdom period. The ostracon of a sacrificial speaks offering to Thoth in six centres: i. Hmmr diffusion of his cult in the
2
-
^
Cusae:
3. [1
:
^
^v Wu
J] [/}&
is
J^>
Bubastis
\
fl
:
(3)
;
I
Thoth often appears in connection with Abydos. (6) He *-^_ sometimes called A "dweller in Abusir-el-Melek",
the
.
of Ehnas
necropolis
Dendereh he
called
is
(Vatican, 99).
god who
In
(7)
dwells
the
of
texts
in Heliopolis"
great (Brugsch, Thes., 757). In a text on a statue of the late period "the
(2)
So Brugsch: cf. Turayeff, p. 148. Theban Ostraca c.2., Hieratic Text
(3)
Herodotus
(1)
says
6062
Naville, Bubastis, p. (4)
that
According
to
:
Thoth had
p.
1
a
5
f.
(University of
temple
at
Toronto
Bubastis
(II.
Studies).
i38):
See,
Turayeff, p. 149.
Maspero
(Et. dc
myth. V,
p.
854
f.)
it
is
Etlidem, or
Kum-
el-Rahaleh, on the northern frontier of the hare-nome. (5)
Gardiner puts
it
somewhere beetween Ptolemais and Aphroditopolis. Its an epithet of Amon, and Habu) was Spsi (
chief divinity (according to Medinet
also of Thoth). See Turayeff, p. 150. (6) Mar., Ab.
I,
24
a
:
Wreszinski, Agrptischc Inschriften
I,
25
(p. 89), etc., etc. ,""
(7) In
What
the
same Vatican
does this mean
text
Thoth
is
called
Thoth
?
II*
"1
o
THE CHIEF TEMPLES AND SHRINES OK THOTH.
164
at
Florence (Florence 1784) he
is
called
nw
v
^\ HI |O ^r* JT in a Saitic text in the Bibliotheque nationale at Paris
so
(
I
A 06
shrine of Thoth in the late period
O
Papyrus of the
late
says that the place called Rl Snti i
the
in
Eshmunein
museum
a text of the
temple of Sethos the
same epithet
an altar-piece
Thoth
is
Turin,
further
somewhere
Thoth
is
in the Delta,
called
^H^V
4T^
C
is
called v\ )^rvV-
C~l
I,
He
C D
44, 6
:
^
^
*
j^
gets
and on s
i=oui!
. t^j)
In the
14). .
\\
where the text occurs
called
Thoth
cult-centre of
the text, Mariette, Abydos
in
in
A
of Aix-en-Provence (no.
Abydos Thoth
at
A
(i)
.
p. 149).
rhnn
Leyden funerary speaks of Thoth Lord of
i)
,
$. (Turayeff,
n>p
lurayeff locates this shrine
9 as ^ o ix nuP| J the late period, wliich probably lay I
in
the seat of Thoth
Faiyum Labyrinth, (Leyden, V,
\\
period (Lanzone V, LI)
, .
of the N. K.
stela
in
is
_
I
of Thoth
&
\
A Faivum
.
no. 84).
;
existed in
Ab. ,^/! (Mar.,
I,
44,
3).
Late texts connect him with Ombos. So, in a text published in Catal. dcs num. el inscr., Kom Ombos, 2nd. part, 3rd facsicule, p. 294, he is called "the Great, the Lord of Eshmunein, the
god A Sfr & ( 2 ) There is, of course, no connection between the presence of Thoth s cult in this Ombos and the circumstance that Thoth supplanted Set in so many of the great
(
<
ceremonies of ancient Egypt.
liturgical
(3)
In the latest periods of Egyptian history we hear com paratively little about the erection of temples or shrines for Thoth. In the 3oth. dynasty we find that king Nechtharheb built a temple for the "Lord of Eshmunein". (4)
Brugsch quotes
i.L Z.
1867,
quarries at Turah a quarry at
Turah
(1)
Cf.
(2)
Compare \
u1.
an
inscription of Nektanebos II in the in which the king speaks of having opened
91)
p.
to procure building material for the erection
Brugsch, Diet, gcogr., Junker,
supra,
(4) British
p.
1
Museum,
p.
Auszug dcr
43
f.
^2.3.
524.
jSo. Hutlior, p
(>(>.
TEMPLES AM) SHRINES OF THOTH.
TIIK CHIEF of a temple to
"Thoth
rhwi, the great
wp
god of B
h".
165
Xaville
(Ahnas, p. 25) that the great stone blocks which are to be seen at Bakliya are portion of the building material
thinks still
which Nektanebos brought from Turah for the temple of Thoth. It seems, however, that the temple was never actually built. In the Ptolemaic period the Pharaohs developed a new and intense interest in the maintenance of the older Egyptian cults. Numerous temples were built in this period all over Egypt. The cult of Thoth was affected greatly by the Ptolemaic religious revival, and it would seem as if the ancient god of enjoyed in this period of Egyptian renaissance a greater popularity and exercised a greater influence, than at any other period of Egyptian history. In the great temple of Hathor at Dendereh Thoth appears he had there a special as one of the most important deities shrine and a special cult, as we can see from his epithets ritual
:
^
(Brugsch, Thcs. 760) and I
Q ,
"Dweller
in
Den
n|
(Mar., Dend. Ill, 68 u) (i) In the temple of Horus at Edfu Thoth was still more important. In that great sanctuary he was revered as one with Chons the moon-god, and in that character was identified; in some sense, with Horus himself. dereh"
He
called there
is
^-^_ mighty
*V"
-<2>-
Q
-
:
*lC
/
^N^
AAAAAA
di^^YYY^i^
"Chons-Thoth,
the
lion,
i
power, the hm, many-coloured of plumage, the great f
in
in strength, the
mighty of limb, who makes a slaughter among
enemies of the W^-Eye" (2]. The god is here repre sented, at one time, as a falcon wearing the solar disc- (like Horus), and at another, as a lion. This idea of Thoth as a the
lion is
suggested often, as we shall
see,
in
the later Nubian
identification
possible that it is ultimately derived from the of Thoth with Chons-Shu in Thebes. Thoth is
connected
a
temples.
Temple
It is
in
very special
of Edfu. This
is
the
way
with
"&-Miouse",
one
portion of the the H-t sbk-t. It was,
apparently, some kind of shrine or chapel of the moon-god which formed part of the temple of Horus. In this shrine were kept statues (or other representations) of Chons and (1)
See Turayetf, p. 149. R. I. 263.
(2) Edfu,
THE CHIEF TEMPLES AND SHRINES OF THOTH.
166
Thoth, and also a sacred
was
Sbk- /-shrine
god Shu who
staff or
of Chons. (i) The temple of Edfu. (2) The often identified with Chons sceptre
at the east side of the
god of
(as
is
light)
,thus occasioning, it would seem, the representation of Chons as lion) was also somehow present in the .&-/-shrine of Edfu.
(3)
That the ^A- /-house was connected with moon-worship is clear from the fact that the lunar-eye, the moon as eye of the god of heaven,
^
^
in
a Ptolemaic text (5)
lord of the
Sbk-t,
R.
called Sbk-t (Edfu,
is
^k
_|
AJL
I.
Chons
77). (4)
^^
is
called
P
""
"the
glorious
and the lunar reference of
-
month"
fl
Sbk-t
cannot here well be doubted. It is likely that special cere monies were carried out in the Sbk-t-shrmv on the various feasts which marked the phases of the moon. Possibly the Edfu-
^^
Thoth
of
epithet
or
may be somehow Sbk-t-shr me on the month-
(Edfu, R.
connected with the celebrations
in the
I.
53)
point to the existence of still another shrine which belonged to Thoth in Edfu. But the exact meaning of the epithet is obscure. (6 days,
may
it
)
An
Thoth existed in the Ptolemaic remarkable Edfu narrative of the birth
interesting shrine of
A
Thebes.
period
in
of the
Ogdoad
Edfu, R.
,
~
speaks of an
77)
F,
n
<^>
XI IMG Medinet Habu).
of
Thoth
in
(7) This shrine of the god was erected by Ptolemy IX (Euergetes II). Thoth is entitled there "Lord of Eshmunein", and often in the inscriptions of this shrine he
n
named
title
(1)
Kdfu, K.
(2)
Piehl.
(3)
Isis
li-t-Sbk-t. I,
^
I
K\.
Tiw;^
deities
Koch.
^k
(8) In the same temple a god of healing, was honoured, and in the texts the two ^*^| (--= Thoth and Dhr are, apparently, sometimes confused
recives the
559. For the U-t-sbk-t see Junker, Onurislegende, p. 148. II, 01.
as
Seshat
See Kdfu, R.
257
(4)
I,
7/i.svr.
250
:
In
Scihe. 20. io3
a i
:
I.
:
the
378.
and
Scribe"
For
companion of Thoth was also in the which associate Shu with the shrine see
texts
270: 278. of Bab-cl-Abd
text
the
of Horus
is
(Karnak) in
put
of
the
Graeco-Roman
parallelism with his
I
I
(5) (6)
Dumichen, 7 cnipelinsc/v. See above p. 27, note i.
(7) Cf. (8;
The
I,
I,
inscriptions of this temple to the
V
,
period
"56A--/-eye".
-<S>-
3o.
Champollion, \ot. descr.
.\gou:\ the temple lay
(]
6o3.
are published by Mallet in his Kasr-flsouth-west of the great temple of Medinet Habu.
THE CHIEF TEMPLES AND SHRINES OF THOTH. each
with
name
the
Dhr
other.
of Thoth
167
and called sometimes fD J ^v, sometimes thrown together with the S9
^^
is
is
O)
name 7\ J^^ deified
a
in
7)/ir
strange fashion, c
O
I
u-"^^
3?\
^.
It
(i)
,WC^)
is
for
as,
instance,
a
j^
f-j
^~"^
j
j
be noted that the ancient
to
temple. sage Imhotep was also honoured Dhn is really has led Sethe to conjecture (2) that Teos a deified priest of Memphis, 3) The epithet Stm Sethe regards as belonging to the deified priest. Mallet (4) thinks that the in this (>-
i
epithet R l\
P^l^
is
he belives
equivalent to the priestly
be a specific
to
title (5)
title
i
1\
,
and
of the Memphitic
\vf\S%
that this deified Sw-priest priests of Ptah. Sethe is of opinion of Memphis may possibly be the Theban Hermes whom
Clement of Alexandria mentions along with Asklepios of man. (6) Against this Memphis, as an instance of a deified view of Sethe, however, stands the fact that the epithet Sim in is used in the inscriptions of the temple in question only the with connection in used not is it Thoth reference to :
name Teos (^TlV and Thoth
is
called
Stm only where he
*j
does not appear as identified, or confused, with Teos. (71. late period "Thoth-Sfw" very familiar personal name of the as en epithet of suggestes that Sim was regarded generally the oracle-god and healing god Thoth. It would be very na tural that a human sage (Teos) should be honoured, The in the same shrine as Thoth, the god of wisdom. deified,
fact
that in this temple
Imhotep and Amonhotcp appear
The personal name Dhr-p-hb is found See Parthey, Agyptische Personennamen, period.
in
(1)
(2)
Sethe, Imhotep, p. 8
(3)
A
Thcs. V, 866
priest
of
of the Ptolemaic
p. 116.
f.
Memphis named Teos
is
actually
known.
Sec
Brugsch,
f.
(4)
Kasr-el-Agouz.
(5)
For the equivalence of Urn and
Stories of the (6)
Theban tombs
as
High
titm,
cf.
Brugsch,
Wb.
1221
:
Griff
Priests, p. 4.
Clement, Strom.
I,
21,
6 184, p. 399. See Sethe, Imhotep, p.
tV.
Theban Hermes Reitzenstein (Poimandres, p. n8f.) refuses to identify the Thotkult zii "Der He texts. these of rightly: the says of Clement with Teos-p-hb und die \Vorte Theben stammt sicher nicht von diesem einen Herocnkult her, of Thoth was well know des Clemens lassen sich kaum so pressed. The cult (7)
in
Thebes long before
Ptol.
IX built the temple
with the Theban moon-god Chons
in
the
in
question.
New Kingdom.
Thoth was
identifi
1
68
CHIEF TKMPLKS AND SHRINES OF THOTH.
Tl IK
paredroi of Thoth
be explained, (i) similarly Imhotep, and Teos are all deified sages, and Amonhotep Euergetes II who, even more than other Ptolemies, was a lover of Egyptian wisdom, did not think to do dishonour to Thoth, the Hermes of Egypt, in setting up beside him as gods three Egyptian to
is
sages. In the text of the Dedication of the shrine (2) it is said that Thoth (or possibly Teos) was wont to descend on the temple each evening in the form of an ibis and mor
every
;
ning, according to the text, the god went forth again from the shrine. It would thus seem that the temple was looked upon as a centre for night-oracles received
through incubation; and it is probable that the chief worshippers in the temple were the sick who came to get comfort in their pains from such dreams as the night-abiding god of healing might send to
The peculiar epithet of Thoth in this shrine, who hears", would fit in well with the customs
them. "he
a temple. (3
The
-
-
Stm, of such
>
cult of
have developed
Thoth
the later period in
in
as steadily as his
just
cult
Nubia seems in
the
Egypt
to
of
that period. In the great sanctuary of Philae Thoth was very specially ,-enerated. He gets there the title "Lord of Philae" (4) he is also the texts of Philae, "Lord of :
styledjn
"Thoth
of
"Thoth
"Lord
Eshmunein",
of the
He
Pnubs".
Abaton"
island of Bigeh)
c. (/.
appears here
as
one of the
and
triad,
Arhensnuphis, Thoth, Dedwn. The epithet "Thoth of Pnubs" the special designation of the Nubian Thoth. The texts of -,
Philae are quite clear as to the identity of Thoth of Eshmunein with Thoth of Pnubs. 5) In spite of this recognised identity, 1 1.
)
Cf.
Reitzenstein, /WM;/c//r.v. p. i2of.
(2,
Mallet,
(3)
Compare
tip.
dt..
Thcbanischcn Gr^bcrstcidt in
which
(\^
Amon
is
\yj^X
(4) (>}
hot.
101.
91
R
^*1 who
invoked
Brugsch,
So
1447).
in
the
VVVVVA
Amon
Sitzungsber.
published
d. p.
^
S
SUCh
ar
in
Krmans Dcnkstcinc
Ak. 1911,
J^L T\ 8 =s j^xsi/
as
8^^. noci^
niven to a god
.[
p.
the prayers to
^
and cP
/]
^ %\
in
!
^
!
iHAiJjrSDi ithets as would
dcr
/www
nat urally
"%=-
stood high
nits
pp. 1088, 1091, 1092 etc.)
be
the estimation of ordinary folk.
77it-.v.
IV, p. 765. \Vurtcrbuch
Zettel.
I
hilae.
470.
(Photograph. 1434)-
949
THE CHIEF TEMPLES AND SHRINES OF THOTH.
169
however, the Nubian Thoth possesses characteristics which do not normally belong to the Thoth of Egypt. Thus lie appears, for instance, in Philae as "the god of wine who drinks the lord of drunkenness and fes abundantly" and, again, as He appears here, further, as "the living lion which tivity".
overthrows the
evil
ones, mighty in strength, lord of
In Philae, as in Dendereh, Thoth is
said to be
The in
/]
(
XA^AA* (^^\
(4)
with Shu
)
he
mighty Shu, Lord of wine". (2) Thoth in Philae, "great and splendid god (3) and "He that pacifies the Nsr-t in
and
"He
)
/
/
that pacifies the Nsr-t in the
Abaton ^= I
point to the existence of a special cult
)
:
i
(
epithets of
Bigeh
Bigeh,
"the
identified
is
victory".
of
Thoth
in
the island of Bigeh. Here again, as at Philae, it is the Nubian, rather than the Egyptian Thoth that is honoured. (5)
The chief shrine of Thoth of Nubia was the temple of Dakkeh (Pselkis). This temple was built by the Nubian king Ergamenes, who was a contemporary of the A AAAAAA second, third, and fourth Ptolemies. Ptolemy IX, who built the shrine of Thoth in XUMG built also a Pronaos for Hermes Paotnuphis (i. e. Thoth of Pnubs) at Dakkeh. The shrine built by Ergamenes at Dakkeh seems" to have been specially dedi D cated to Thoth of Pnubs ( i!PAV(6) The name P-nbs, or (I
(1
I
I
,
\D Ji
Pr-nbs
("House
of the
I
V
/
Sycamore")
reminds
one of the old
village which is now called Ofedwineh (about 10 kilometres distant from Pselkis). This village was known In the temple of in the Roman period as Hierasykaminos.
name
of the
Ofedwineh the sacred sycamore is frequently depicted, and there also the goddess Isis is represented as seated under a tree, while Thoth stands beside her. (7) It is possible that the (i)
Ibid., Zettel 958.
(3)
Zettel 93o.
(5)
(4)
(2)
Ibid.,
Zettcl 947.
Zettel 816.
Another peculiarity of the Nubian Thoth is that \vhen he is sometimes represented as completely human in figure
with Shu, he
Mon.
II.
PL
1
identified
is
(cf.
Champ.
32, 2).
(6) A Greek inscription of the temple says that its pronaos was built in the 35th. year of Ptol. IX, and dedicated to Hermes Paotnuphis. (Weigall, p. 52 if.). (7) See Weigall, Report, p. 85 ff. The nbs-\rtQ appears as sacred tree in
/WWVA
nearly
means
all
the necropolis of the
"necropolis".
list
of
nomes
in
Edfu. In Ed. R.
I.
335
^^^
fl
I
.
()
Q
THE CHIEF TEMPLES AND SHRINES OF THOTH.
170
Pnubs may have
place-name
sacred Sycamore of Ofedwineh.
Pnubs
in
Upper Nubia
derived (i)
its origin from the There was however, another
where Ergamenes lived
(2)
period of his rule. It is, therefore, likely that at Pselkis and elsewhere derived his title
in
the early of
"Thoth
Pnubs"
from the Upper
Nubian town where Ergamenes began his reign. (3) Thoth of Pnubs is represented at times as an ape seated under a tree (probably the
It is a reasonable ;z/>.v-tree). (4) conjecture that the Nubian Thoth was somehow associated with tree-worship. It is rather as ape than as ibis that he appears in Nubia, and an ape-cult would stand, perhaps, without difficulty in close relationship with the worship of a sacred tree. But it is not possible to indicate clearly the pro
by which Thoth came thus to be worshipped in asso Dakkeh, the chief Nubian shrine of the god, his identity with Thoth of Hmnn is implied in some of the epithets ascribed to him. The epithets of Thoth which recur most often at Dakkeh are "Lord of Pnubs in Takens" (/. e. north Nubia), "Lord of Dakkeh", Twicecess
ciation with a sacred tree. In
"the
great lands
of
Hmnw
,
of
"Lord
p rhn i, shtp nfrn Both in Dakkeh and ,
n
Bigeh",
"Lord
of the southern
.
Dendur Thoth of Pnubs appears Dendur Thoth is re presented in human form, seated, wearing a crown of plumes (the crown of Onuris) and holding in the right hand a J-sceptre as a form of Shu. (5) In
i
round which
a
in
the temple of
serpent coils
itself)
and a scorpion.
(6)
The
him accompanying god "Thoth of Pnubs, Lord of Dakkeh 1 JU S^x (?) **-* II The crown of Onuris and the designation "Lion of the South" are features which really belong to the Nubian equi valent of Shu Arhensnuphis. (8) The serpent-encircled sceptre
text
this
representation of the
calls
I
r
r
_<*
\>
(1)
Ptolemy mentions
(3)
Cf. Weigall,
(4)
For
(5)
Brugsch, Thes. 761, 39 (Dakkeh).
(6) (7)
(8)
JT
a
Report,
p.
tier
Hungersnot.
20.
good representation of Thoth of Pnubs See
Blackman, Temple of Dendur PI. XLII. Blackman, Dendiir, p. 54. Brugsch, Thes. 765, 62 c. For equation Onuris
see Junker, Onurislegende, p. 7.
I))
I
Or, perhaps, Maharaka. this Pnubs. Cf. Brugsch. Siebcn Jahrc
(2)
It
["")[
Bibl. eg., vol. 27, plate IV.
Shu
= Arhensnuphis,
THE CHIEF TEMPLES AND SHRINES OF THOTH.
171
suggests the magic, and, particularly, the healing powers of the god. (i) In the
Nubian temple of Debod (which, like the shrine of Dakkeh, was also built by a native Nubian ruler) Thoth of Pnubs is represented as a man in a standing position who
holds in the
with a serpent and j-sceptre together to be noted that, just as Thoth is
hand a
left
two scorpions.
It
(2)
is
Shu
frequently identified with
we find in Dakkeh an Dakkeh we hear of H
Nubian temples, (3) Shu with Thoth.
the
in
so
identification of
ZZ
^ This H
fj
In
the venerable, the
"Shu,
-jj-
(j
identification of the two gods Eshmunein". (4) based ultimately, as has been already said, in all probability, on the Theban identification of Shu and Chons. (5) The ap-
dweller in is
seem
would
It
(1)
Eshmunein could
from
follow
to
of himself, and, as
Dcnd.,
Mar.,
own
his
in
were,
it
Thoth
that
43
IV,
be
right,
of
represented in
We
hear in that text of the first serpent-form of Thoth n p rlnvi". serpent-form. For the connection of the scorpion with magic see a discussion by Gardiner,
PSBA, 1917,
44 on the
pp. 34
(2) Roeder, Debod,
Thoth
in
Kalabsheh
2 me fascicule,
Dakkeh
S=5
I
p.
known
is
Plate
II
:
For
106).
as
Kherep
srkt.
a
similar
representation of
Talmis) see Gauthier
Ij^-g
where the god
PI. 114,
who
official
39
is
7emple dc Kalabchah,
Thoth of Pnubs,
styled
-)
]
Lord of
JIT,
"
(3)
comes
I,
forth (4)
91
Debod Thoth
In
is
identified
with
clearly
/
i
from Kns-t.
Champ, Notes
descr.
I,
fk
vS
X
<=!
-li
Tf
|
I
<^>
j&
V fr) Lfj
v
O
who
i
73.
44 there is a remarkable representation of Thoth and Shu holding up the heavens in which can be seen the sacred ir<.f?-/-Eye. This Chons Thoth. Shu would suggest, perhaps, such equations as Herakles (5)
D.
In Marietta,
II,
pi.
=
1906, p. i8if.). Herakles in the Greek legend supported for a while the universe. Shu as the light-space which separates earth from heaven performs (Cf. Recueil,
a
similar
(cf.
The texts,
As
function.
AZ, XXI,
79
p.
descriptive epithet
and
it
nQl] U
possible that the
is
identification
of
Chons and Shu
Junker
in
to
be
his
m
"th-
found
6
same
in
and
p.
200
shining
word swi may in
Edfu
Nubia
is
^
due
readilv
is
applied
to
identified
Article,
Chons
Chons). in
Edfu-
example II,
pi.
76)
of the
where
identification a
falcon-god
of is
n
n
to prove that the con circumstance that these two gods
undertakes
to the
part in the legend
were
Pauly-Wissowa,
also have helped to bring about the
interesting
^*^
Chons. f.
one"
Dendereh (M.
Onurislegetide pp. 7
Thoth and Shu
play practically the
Shu
light
Chons and Shu. An is
called "Chons-Shu dweller in
nection of
of
gods
Wiedemann, Herodot,
:
of the bringing
home
to
Egypt of the
THE CHIEF TEMPLES AND SHRINES OF THOTH.
172
pearance of Tefenet as the spouse of Thoth in the Nubian temples is due to the assimilation of our g-od with Arhensnuphis Shu, and therefore, partly to the role of Thoth in the legend of Onuris. angry goddess. The real god of Pnubs, according to Junker, is the warrior-god Onuris, and through Onuris Thoth and Shu are equated. In proof of this theory Junker carefully examines the representations of Thoth of Pnubs at Philae, Dakkeh and Dendur. The scorpion and serpents which are described in the text above as coiling themselves round the sceptre held by Thoth of Pnubs, Junker as a regards
late
addition to the original simple 1 -staff
of the
a
on which
staff
is
set
.
a
|-staff
In
some
instances the god holds instead
falcon-head
bearing the
sun-disc
the
familiar sceptre of Onuris.
or
never
Ifmmv "Lion
is
shown
Further Junker points out that Thoth of Pnubs seldom as receiving gifts such as arc generally offered to Thoth of
writing-apparatus, bread, symbols of moon-worship etc. The epithets of the South" "He who comes forth from Nubia Lord of the southern ,
which arc assigned to Thoth of Pnubs prove, also, according to Junker that the connection between the ancient god of Hminr and the god of Pnubs is merely external and secondary. When Thoth of Pnubs is called Lord of wine who drinks abundantly". "Lord of drukenness and gladness" he is identified again with Onuris lunds"
of
Nubia^
who was
When Thoth in
the
House of
looked on as the
books"
"Lord
of wine
.
Lord of Ma f et, Lord of judging who dwells Phot. Scribe of the Knnead" (Philae, 1.156), and again,
of Pnubs
is
called
"the
(Kalabsheh, Phot. 1776),
the
ascription
to
him of these //wmi
may
-epithets
be
some fundamental agreement in character between god of Pnubs, or, more probably, to the fact that
due. according to Junker, either to
Thoth of
Hmnw
and the
local
Onuris also was looked on (even Onuris, however,
came
certainly right in
maintaining
in
the N. K.) as
Lord of laws and judging. That
regarded as judge and legislator needs itself to be explained. Junker admits that the representation of Thoth of Pnubs in ape-form makes a difficulty for his theory suggesting that the primitive local god of Pnubs was an ape-god with which Onuris came somehow to be identified. Junker is to
be
that
Thoth and Onuris-Shu
largely through the legend of Onuris.
painstaking statement of the evidence in
It
is,
are
associated
however, not yet clear
for theory that Tholh of purely external and secondary fashion with the god of Pnubs.
in
at
Pnubs
spite of his
Hmnw
is
related
Appendix A.
names
List of proper
in
which the name
Thoth
of
appears.
Ahmed Bey Kamal,
>
Rec. 1898, p. 88. Florence, no, 1676 (N. K.).
,
^
"
Tables d offrandes, p. 178.
and R.
W, Pap. Turin. P.
96, 6 (end of
PI sri Dhwti (Psenthotes), Rec. 42, p. 45,
l^iSlo.^
lemaic).
1.
Psenthotes.
J)
Papyri
JsOwO,
III,
MavsOci)).
(Rams. cOwTir,
(Rams.
I)
;
pp
d.
283.
Cairo no.
3
:
194
1 1
63 }.
^aOonr,;).
(:
Rec. 1903, p. 169. Cercueils (Cat. du Mus.
Daressy, nos. 61018
Dyn.).
(Erbach Pap. Pto
3
P3 Dhwti Spiegelberg, Dem. Pap. (Catal. du Mus.
Rylands Demotic
XXth
61019 (XVIII th Dyn. Seti
Caire^
d. I)
61020
;
II).
Rylands Dem. Pap.
Ill,
275.
This
may
represent
R\ ;
T\,
Turin,
Leyden Ill,
5.
I,
or
it
may
no. 92
be the same as Mri-Dhwti.
(Funerary
Stela
350, verso, col. 4, 23 (written
Gardiner,
Theban
^^)
^^J^O)
Topographical
(Rams. Ill
~1
of late
Florence, Ushebtis (Sala IIIX
Catal.,
period). :
Anast. p.
32
r
LIST OF PROPER NAMES, ETC.
174 ~~*\
J%, Naville, Deir
crz]
Vv
~
a
5^
(Esljarthon
Rec Tgo3
Catal. du
lands
cf. ibid.,
t),
79.
Rj lands Dem. Pap.
JJ
1
,
el Italian,
Ill,
no.
verso,
4,
I,
p. 453.
p<
I95
(
Musee, Kamal, Steles ptolemaiques, no. 22150.
Petrie,
Han ara,
Dem. Pap.
Ill, 14,
PI.
V,
(Greek period),
5
cf.
sister
is
Cairo no.
1
A R
ft
(I
A
(Ty
^ x^ A O R
$\
\1 Jv.
^AAA^
20025;
ill.
and
^
man
s
appears as a proper name,
Wien, Kunsthistor. Museum,
X xTf Q,
A
Rj
p. 264.
Florence, Catal. 1553. Stela of M. K. (The ~\
p. 21
1
Stela of M. K.)
3.
^piegelberg, Demot.
@J)o^J) \^f VJ.
Musee
Catal. du
Insclir.,
VJ. rs
d. Ct7/Vt%
7vVt\ 33,
no. 31144; p.
152.
Spiegelberg The Greek form
,
Demot. Pap. 30710. is
Cf.
XssOwTr,;, or XscOovjTs;
(Rylands Dem. Pap. Ill, i.SgX The Mahaffy-Petrie Pap. has also XssOwOr,;. Cf. P. S. B. A. 23/3oo. For the Upper
Egyptian form ,
Brit.
Xi-Jh .r.r^ see AVilken, Ostraca, no. 1194.
Mus. 772 (X.KJ. [Whether 1*1
represents
{] (j
Dhwti
is
not certain. Cf. the forms of the
supra, p. 10,
note
Mission. V, 346 Cf.
2S.
Jj^fe^
XVIIIth Dyn.), 1
J^z^
I
name
V
^ and w 1
Petrie,
:
Han
ara, PI.
V:
Cairo, 20198 (M. K.)
:
Petrie,
Kahun,
Turin
(Stela,
no. 171.
\ Cairo, 20237 (^-
K-)-
(h\s may be
Sbk-Dhn>ti).
(Sr pi D.\ Hilton Price, Catal. of Eg. Antiquities 1622.
\>
1
Cf. p. 204].
2.
Cf. also in the
same
vol. 1622 a,
b: 1626: 125
11,
128.
PROPER NAMES, ETC.
LIST OF
Quibell, Ramesseum, i
XX,
175
XXI,
4:
9
(cf.
Rec. 21,
16).
Berlin
Tombstone, XVIIIth Dyn.
7 2? 2
>
Pap. jud. de Turin,
,
(name of a
19, 10
criminal).
Cairo, Wb. 386
($,
A
-
MII
x
Dhn \X
Cairo, Sinuhe-Ostracon
Rylands Dem. Pap.
ti,
pT^J^U
PL XXVI.
Cf. )
vol. 4, p.
1
88
:
S $)^ ^5 ^ JT A /W^VA
^
"
JL M
Q
U
7^e6\ II, i3
^
O^ft^ LJ :
|\=^^ Daressy, (5
yj,
v
7^
,s
r/-f
D. see Sphinx, 7"^
1,
A/8,
Dhn>ti
i3,
D-Hmnn
*&
{
J)
s
letter of
;
name. N. K.
Ill,
277.
^x ^^
J),
\A
This
^
Monum.
Maspero,
Masp
may be
sri-t
U
cA
7:Yz/^(?A-
,
roj-.
;r^.,
a contraction for
hnn>
See Mission
D.
ill
XXth
XXIth Dyn.
Cerciieils des pretres
stm (Steles
Cf. the
name,
d Avion,
p. 15.
For Tl
ptol. 221 36).
Pap. 1201,
Brit.
sri-t
Mus.
P. S. B. A. 1911, p. 109.
.
Kunsthistorisches Museum, no. 172 Catal. dn
j
rr
Musee
d.
Caire
;
Steles ptol.,
i
The Greek form
22238. Pap.
J^ Ji\j
f.
p. 23g.
7V Dhwti, Vienna,
(Ptolemaic)
c=^=, 11
)\
Pap. Nesikhonsu
<=>
Ill,
NX Hnx,
Pap.
J)
"
III,
woman
a
;
Cairo, Wb., no. 61.
,
bn>
^
*x
,x.
(Sethe, 24, 56)
is
TaOwTi;.
vSee
Rylands Dem.
pp. 265, 462.
Cairo,
20258
(XVIIIth Dyn.): Ley den V,
51
(Stela
(The name is frequent in the time of the XVIIIth Dyn.). It seems to have been often given
of N.
K..).
to scribes.
It
is
used as a name for
women
as well as
LIST OF
76
PROPER NAMES, ETC.
See Leg-rand, Repertoir general. 689. It occurs in M. K. also. So Louvre, Cat. 186. In the Steles Ptole-
men.
maiques
it
appears as Jn
Carnarvon and Carter, Five years exploration
>
at Thebes, p. 21
AW,
(no. 22145).
(Ushebti
;
XVIIIth Dyn.).
Rylands Dem. Pap.
Cf. P. S. B.
Ill, 262.
The Greek form would be
Cf. Rec. igo3,
(-)OTJ;.
GyC = Gy, HOy - ps. -participle With this name Dhu Acij; == Hr hi
:
tical
^
Catal. dn
V>
Musee
theque
Xy
of the
name
text
I
Caire,
Dem.
Carlsberg (Schmidt*,
15,
is
i
\&\ the
^^,
S.
in>
seems
&
\\
name
is
Kamal,
Steles ptole-
Pap., no. 80664
^V&, Louvre, Apis
Glypto-
:
Another variant
Fig-. 67.
Berlin, Pap. 8162,
5, 7
(in
the
written clearl
Cairo Ostracon, Wb., no.
rkunden, IV, 448
be iden
to
[|
maiques, 22029: Spiegelberg,
same
d.
ti
p. 20.
would be
a parallel
-
.
A. 28/298.
7
(XXth Dyn.l
d.
Stela, no. 189.
Parallel to this
is
the
name ,
Rj-lands
The Greek form would be 193)
like
Assyrian, p. 4 1).
A;/s ? Txtc:,
(Catal. d. A/MS.),
l\ip.
H-opTat;
Ranke,
l>
P-,
D>
also
272,
p. 189,
occurs
Keilinschr.
4 63.
(cf.
Material,
found again in Spiegelberg, Dem. Pap. no. 80704 and Spiegelberg, Erbach Pap. is
;
Rec. 42, p. 48. Schmidt, Glyptotheque
A woman s
262,
Ill,
(Rj
(-JsTspTx-.s;
KccpTa-.sr.
Ti-hu-nt-ir-ti-sii,
The name
Dem.
name,
^^
n g]\ ^T" M .^A/ A __r. 1
|
OS ^->J
funerary stela of the late period.
Ny Carlsberg, is
found
no. 2428.
in a
Louvre
LIST OF PROPER NAMES, ETC. I
<=>
c*
I
I
V& Ryl. Dem.
name
a
of a sailor,
Turin Pap. P. and R.,
V&,
XXth
115 (Period of
12,
~
Rams.
Lit
ti
pi i
:
Copy by Sethe
spsi.
and
(P.
Dem. Pap.
_w_, Rylands
pp. 262, 272
Ill,
Greek forms would be
Ahmed Bey Kamal, ,
(-"bTj/Yjvt;
d.
and
C.\
no.
Gardiner, Topogr.
Cat.,
:
K.\ p.
(XlXth
34
I,
61
b
:
Lyons, Funerary Stela of N. K. pp. 18; 38; 34.
first
This
is
a very
beginnings of an Egyptian
awakening in the XVIIIth Dyn. be sought. See Rec. 1901, p. i3o.
political
are,
Pap. Mallet (Rams. Ill): published d.
% ^r
in the
from El Kab, where the
Etudes
Q
J<
XVIIIth Dyn. (Greek form TcO^oci;). is not far especially common at Edfu which
common name is
Cf.
(XlXth Dyn.): Harris
17
Louvre, Apis Stela, no. 10
The name
The
1134.
Tables d offrandes, p. 98.
Cairo 20025, 20387, 20068 (M.
Leyden, V,
3
"
BET^.EV.
^j, Gardiner, Topographical Catalogue,
in
Spiegel-
:
>
berg, Demot. Insehr. (Catal. du M.
Dyn.).
R.).
TT
L
L
\AAAAA
II).
Dhn
Cairo 20198 (Tombstone M. K.).
,
1
Chonsu (A)
(stone coffin of late period).
2
,
1
of
n$, Turin Pap. 91,
Mus.
Brit.
(name
165, 5
Dyn.).
Tomb
Thebes,
,
to
is Hc-rpw-.c .:.
of the Ptolemaic period.
[7\
1
According
33, p. 152) the Greek form
Leyden, V, 108 (N. K.).
,
1
63.
4
fj.
to N. Reich (Rec. It is
pp. 124,
Pap.,
177
myth., vol.
Thoth, the Hermes of Eg\pt.
4,
p. 37.
perhaps,
by Maspero
LIST OF PROPER NAMES, ETC.
178
^j
Ramesscum XI: Gardiner, Topogr.
Quibell,
,
(time of
Amenophis
berg, Dem. Pap., q
Q ""1
-^
K
no. 50012
frequent. In Spiegel-
written
is
it
is
(I
3o23, 42
I
J|
^^$ It
f.
Bersheh
form
in
^-^. See,
jj^
(Statuette of M. K.)
a popular ancient name.
is
K.
oMr>
=^ *^=
Leyden, V,
,
,VJ
funer., plate tiquite s des
XXIV
15 (N.
K.)
Leemans, Monum.
:
du Musee d an-
c gyptiens
(Monuments
Pays-lias a Leyde,
III).
Pap. jud. de Turin,
i,
5, 3, 6 (cf. ibid.,
rrknnden, IV, 547 (time of Thotmes
Brit.
,
both
Mus. 827. Stela of M. K. This name
men and women
for
Fraser, Hatnub,
I,
1 1
:
in
M. K.
Leyden V,
is
frequent
109, etc. etc. O)
D
Annales
d.
Service, III, 277
frequent script of preceding
name
_
K
9^ ^
280 (coffin of
#
A
M. K.
12214.
Blackden and
Cf.
ft
,
46, 3).
III).
Mus. Reisner, Amulets, no. 12209:
Catal. du
jj,
o
Flo-
(cf.
I
<^=>
\\ i
also,
Bauer, Berlin
:
Florence, Catal. 1500; Statuette of M. ! rence, Catal. 1549).
^
CD
"~.
/WVAAA
often in El
Kahun
Pap.
The name
*AWAA
V ^^ \
II).
p. 22
Cat.,
\\ i
M. K.
in
Q
\
|
n/ Cf.
Cairo, 20235. Brit. Mus. 805 etc. etc.
A^ ime d Bey Kamal, Tables d
EL.X
^,
offrandes, p. 129.
Louvre, Ushebtis, no. 1121
/,
266 (N. K.). Cf.
Brit.
:
Brit.
Mus.
Mus. 28 (N. K.X
I
"
4
J$L
3j)^ col.
IV,
1.
^f
Spiegelberg, Sethosrechnungen,
n. The name
is
also written J^*
x
"^ 1
1
I
^
p.late
X,
LIST OF PROPER NAMES, ETC.
See Borchardt, Salhure,
I,
(name of Ramesside
124
p.
179
period). 1
Louvre, Stela, no. 8986 (Pierret, Inscr.
t^. I f>A
eg. II, p. 124).
Urkunden, IV, 465, 16: L. D. Text IV, 94 (XVIlIth Dyn.).
,
*
^
11
^ st
V See the name Cairo (Wb.\ no. 204 o vfc. Thebes, Tomb of Hri (Sethe, 11,82). The Greek form
Cf.
EEVCOTC-JTY;?,
p. 42). Cf.
<2
according to Spiegelberg (Griechische Namen, L. D. Ill, 9 f. the name 5^ 1] j
/.
Demotic Papyri,
III,
282: Spiegelberg,
Mumienetiketten, no. 90, and Demot. Studien,
Demot. Inschr. (Catal. du Mus.}, scher, Holies Tor von Medinet Habu,
nos. 80704,
forms of the name
BGTTJTC;/
464 and Rec. 1900,
p.
Brit.
,
p. 87
Quibell, Ramesseum,
,
4fj
(-)
,
II,
XL
83
II
(Ind.
For the Greek
see Ryl. Dem. Pap.
Ill,
(Is this
Dhwti smlt)
pi.
XXIX XXXVI. ;
D.
8s\
,
,
[jfl-?-,
(Sethe, 25, 14: ;
II,
Tomb), Plate XIII (== L
Hannover, Canopus-jars
du Mus.
and
15,
1057 b: H61-
Mus. 805 (Stela of M. K.).
Beni Hassan Text,
JTJTG;;.
p. 47.
8,
I,
3
f.
Beni Hassan (Newbcrry)
,
is
Ramesseum,
(Saitic period).
XXV.
Cf. the similar
Rec. 1906, p. 155 (time of Quibell,
Ramesseum.
XXIInd
Dyn.).
Sheshonk
Cairo
^^^t]!
Wb.,
fl,
Newberry,
III),
no.
77
Cat* 1 ^I>
1
Legrain, Statues, no. 42189. \\
names
Ushabtis, no. 46582. I
2*
Appendix
B.
Epithets of Thoth. representative of
,
Re; Cairo 20062
2204 (Coffin-lid, N. K.); Leyden V, the Heavenly Co\v, 74, etc. etc.
and R.
(P.
i,
comes (\\
Turin Pap.
;
23,
of
2
5
Ennead
;
3.
^m
to
^ iat ca ^ s him:
Philae,
b.\ * title
,
2008
Book
:
the ancient and great one for the
Berlin, P. 3049, col. 17, 2
3o
(N. K.)
i
Turin
;
).
M Jfr
Z.
Atum
of
representative
,
(M, K.)
(\Vb.)
in
:
of Thoth of Pnubs, in Maharraga, Photo
Dakkeh, Phot.
1921:
(\Vb.)
1929:
1925.
(sic)
the Mallet, Kasr
el
heart of "1,
often
Re:
II,
65
Mar., Dcnd.
*^
A
.JKas^
S
R.
i,
^T
in
^ Iar
Ill,
1911,
determinative often
the heavens;
and elsewhere
^Wjl
so
a).
1, the Ipi, Edfu, Piehl, Inscr. II,
the Ipi ~ lb
shining
Agouz, 82.
(with Thoth
Mar., Dend.
moon
Dend IH 8ic:
^y^Q brings
the
i
(time of Ptol. IX).
101
L<
*ht-eyc
D IV 76c
to
its
owner.
Edfu
EPITHETS OF THOTH. J\
AAAA
w^
*E5
b rm
"
the
s
^g^A^v,
Mar., Dcnd.
--
"^
f.
the Ini-sw
*"
c=.
51
Jj 1& ?
cf.
;
H
Ini-sw, supra p. 78 ,
87 a
I,
See discussion of
653.
II,
Ab.
Mar.,
:
^
R JJ
^
u dl-t-cye
181
Pap. Leyden,.347,
;
who
?,
brings to
C^O
,vww,
Re
24
12,
(N. K.).
eye from
his
A-/Z.S--/
:
away
;
Philae, Zettel 878 (Wb.).
who brings Goshen,
eye
who
giveth
far
2.
,
Nav.
was
that
the
182, ii
H*^ ^^ r
Mammisi
7
life
to
men,
(according to Af).
according to whose word the Ennead acts
(Edfu), p. 14.
S?*, who accomplishes truth (MG), Mar., Dcnd.
^T
r
P P p
R.I, l
-
,
\vho
II, 62, etc.
does what the goddesses love, Edfu,
63.
J
fl
O
,WVWN
Totb.,
|
Ji
^^ M^i
universal benefactor
-,
;
Turin Pap.
_
25. 9-
in his chapel, Totb.
,
who does good ^*^
:
Nav.
,
TTY
AAAAAA
;
182. 9.
Mar., Dend.
who makes
^g^,
the foes of the wdlt-zyt
Ill, 70.
,
Edfu R.
I,
among
slaughter
263 (Chons-Thoth). -Q
,
who hath made (Sethe
s
Eternity
copy,
,
;
Thebes,
Tomb
of
^sj
^
-^1
^^
i3, 87).
he of the balance
;
Harris,
I,
45,
n.
EPITHETS OF THOTH.
182
llQ/r7V?
the
9Pi
<a>
>"
Brugsch, Thes.
eye),
^
C "RIO
protects
(the lunar
it
36.
throat of /
1
0|^?
who
ij
Brugsch, Thes. 759,
""-
*"/;
3o a (DenderehV rr*
^
l
the
,
o
1
s Pl cnc*id in s P e ech.
^ r ~^
J$^
LI
V,
,
@
/wwvv
I.
One
in
Hermopolis
;
Anastasi
9, 3.
the twice great
,
Myth of Horns, PL
Mar., Dcnd. IV, 82.
;
the Great
^>
r-~-i
sun
"silver"
o
A
Naville,
78 n
Mar., Dcnd.
;
II,
4
IV, 41
:
:
I,
22
III, 70,
:
etc. etc.
v ^
the thrice great
,
Dcnd.
Q
v^
KV
U
>
land
II,
:
^
-
4
x
_/in
10
J,
<==>
37 a
^
\,
great
Inschr., Ill, 57
;
Mar.
72 a: IV, 33, 74, 89, etc. etc.
III,
:
_B^ H s
Turin Pap.
;
Dumichen, Gcogr.
;
_
fear
in
great
in
every
HI
(<>
25, 8.
in
Philae,
strength;
Phot. 1448;
Z.
958
(\Vb.\ <
**:==>
_
D
TV
\V
I
I
I
\\
I
_y ^^
^ SL u^_j _
"
.
great
in
power
;
Totb.
Nav. 134,10-11:
Berlin P. 7518. in
^, great
p
great in triumph
|,
;
_
D
^^^
-
\
M 0-=
Ill, 81
<?
ape
Q
Z.
g3o (Wb.)
:
;
<<&>*
Harris, v___^ ,
Dend.
II,
65
I,
II, 3.
the
great
and venerable
45, 12.
who equipped a.
e:
ft 1
~X
1434,
L. D. IV, 58 a (Dendereh).
the ape; Mar., Dcnd.
^^, ^a
power; Philae Phot.
of T. of Pnubs.
title
the
Eye
for its
owner
;
Mar.,
EPITHETS OF THOTH.
knows
at
57
3o b. (For reading
II,
:
f
geschichte, 42.
m
--==
the beautiful
Two Lands
the cf.
^7 ^^
Mar., Dend.
,
,
6.
24, 4
the eagle of many-coloured
(Chons-Thoth as
Duat
in^the
life
(XXth
C~]
^>
"^\
Thebes,
;
;
Horus
in
Tomb
of Pi
Edfu).
whom
to
I.
is
subject
Sethe,
Sdn>,
I,
i3,
87
Dyn.).
^zlQtj l?, who increased HI, 74
n^Q
21, 67.
Edfu R.
plumage
identified with
*
,*
I,
Dumichen, Ban-
Sethe prudent of heart; Karnak, Hypostyle,
:
his
Mar., Dend.
figure (crescent);
b.
who
1?iH tU*^_ X A 1o J 7
increases his form (crescent)
Mar., Dend.
;
3ib.
II,
the unique one
.,
D
;
Edfu, R.
I,
267.
clean of hands (arms); Totb. Nav. 182,
/"*?"
;
I)
/9
;
61M6.)
Turin Pap.
;
,
i83
^ =
^
astute
^ i
i
^
his plans
in
(?)
3.
;
Dendereh,
>
-6-
^j
>
\
-
\
t
**
L. D. IV, 76 e
Vo x ^5
D
SsT
cf.
:
^
I
Mar.,
Z)^;?c/. Ill,
70
:
Naville,
the messenger: Mar., Dend. Z)ewrf. II,
Mar.,
62 b
(written
5^
Ill, 81 e
^^1)
:
Sec
el
Hennc 6,
3.
Philae, 2500; J unker
4z/A
*
zug, p. 66.
I
-^fff WP
trw
ibdn
rnP nft
who
months and years; Edfu, R.I,
seasons,
V v& % wpiw Vo xfa^ ^ -^ ^
ikr,
eloquent judge
(?)
;
1
D
>
^=3,
eloquent judge
21*
Mar., Dend.
II,
74
b.
(?)
distinguishes
27.
Mar., Dend.
II, 3.
pleased with
ma
et;
EPITHETS OF THOTII.
184
V/o
u^
x^
D
I
I
<r>
^KvwvA^
dlstln
o
"
uis hes
bodies of dif
ferent countries, Turin Pap. 25, 10.
path-opener of P.e
*j,
;
Nav. 16 (Gate of
Totb.
the underworld). *
-mmnr
\\
,
porter of Ilorus
ffi
Temple, Edfu Roch. Jt
r,
the Great
I,
|^^j,
in J|J, great
XXI
Great Amduat, /th hour
thos IV, 43), and Turin Pap. 125,
^ j^
mdw
the
755.
I,
One; Dumichen, Rezepte
Cf.
pi. 57.
Wn im * P residin ff over
the
0>
niM
Pyr. 1465.
;
I,
(ace. to
.4/>.
Se-
27.
Great One
from the Nile; Totb. Nav.
Mar.,
:
25.
Kdfu R.
///;;
3
who camc
178, 14 (of. Pyr. 126
forth
and Cairo
20520, 32 M. K.). |
J
*\
-f!
fS.
a ff ic jN[ar
"
1)cnd
8Teat in slau ^rhtcr
"
II,
^
,
Hrihor
i
Stcla of
:
I otb.
-
l82
8 (ace. to
6 7 a et c.
S dv.
Rams.
Nav
II,
184, 10 (cf.95,
Rcc. 16, 56,
35\
Champ.,
Karnak, Temple of Chons, Architrave of
Sethe,
3,
67).
Cf.
Wh 182, 9.
/W.
HI
-
161.
prudent
J
Luxor
fb
*
;
-
yb//7
5
supra p. 40
f.
Urkunden IV, 554, no. ends
(
?
)
th e
strife;
35
.
Totb.
Nav.
EPITHETS OF THOTH. Ct
^ji
o
^
words
in his
mighty
,
~^j)
of
"orderer
Edfu, R.
^
^
r
AAAAAA
7
r
Nav.
69, 12, 12 (J.
a\
and R.)
24,
;
e judge of ma et
j\
Totb.
sound of hand Turin Pap.
;;^
Mar., Dcnd.
:
II,
(P.
74 a
(cf.
M. K. the reading of which
159, a stela of
SaW
mshn-t
the
;
~ ,
,
on
fate"
27.
I,
sound of heart;
,
L. D. IV, 58 a (Dendereh).
pfl.,
AAAAAA
I
;
185
?72J
r
for Osiris, Thebes,
-f
14.
Brit. AIus.
not certain).
is
Tomb
of
Nb nnmf
(Sethe, 12, 8c).
d r-H
^_j r-^^-, _^
AAA^^A
;nj r -^
77^
1
i
i
i
for the
Ennead
;
Luxor, Court
<=>IIll
yard of Rams. the
^r
J/
>
Sethe
II,
md)i>
;
2,
105.
Luxor, Chamber of Chons, Rcc.
16,
Berlin
P.
P- 55-
impartial judge;
,
Bauer,
30284,
,
B. Plate 23
Appendix
of
|v\ -=4
-.71
<^<
*^*
Totb.
O
Re
OH o i
Nav.
I
182,
Temple of Sethos
^*> j
i
;
Mar., Ab.
23, 2
5
(P.
and
whose abomination
is
R.).
falsehood;
i
3.
^9
(?
;
I,
c.
Turin Pap.
;
xj, the bnti-ape
IC/O
in the
judge
Ztewdf.
Mar.,
swee t of tongue
;
II, 71.
Naville, Horns-myth, PI.
I.
1
EPITHETS OF THOTII.
86
W
the lDene ^actor
Kasr el~Agouz,
Mallet,
3o (Chons-
p.
Thoth). the Ibis; Anast -
>
lhe
avert this (evil) stadt,
io3
i
p.
~)
U
J
fj\
^ xj
and
(P.
ne
wh
can
dcr theb. Grdber-
aits
i,
the silent one
Sail.
;
8,
I,
I
I
\\ r-t
Edfu R.
;
(?j.
I,
265.
Turin Pap.
25, 3
6
R.).
who
,
f V
sprung from the forehead
.
9>
^ rAcious
Erman, Denksteine
sprung from the
,
-^
fj\
*-
>
f.
"A
*
CUV?
:
v
has come forth
iDendereh).
Re
from
;
Brugsch, Thcs. 760
Speos Artemidos (Hatshepsowet), Urkunden,
IV, 387.
^A |\::Z that
comes
forth
,
the
from
with the
"one
Hmnw
;
^^
V
the livin
T
lion S"
<o
\>
^/] <
?)
;
Pm lae
C
Phot. 1448 (Wb.). f
tnc
south,
>
strength;
Philae, Phot.
627
beak),
111, 61.
lion
Z1
(or
Nav. 125,3 (confession).
Totb.
^, truc^?) of heart; Urkunden
nose"
017>.)
mighty
in
(Thoth of Pnubs as
Shu).
I
iv
L)
lion
with dread ful growl; Philae, Zettel, 217
(Wb.).
n^Jf"^
Inrl^
parent; Totb. Nav. 182, 8
f
.
whose
l ^"
protect his
EPITHETS OF THOTH.
^ the Lord of All Inscr.
V\ -r^>
O
I,
,
D
who
A A
mh
0=
<^
44
Si
ib
;
Dend.
AJ^fl
*S^ 4^Dnl
II,
3i
II,
m
the
7
wh
Atum
<=
(Cf.
(W>.).
s
\
fill 8
tn e wdi-t with
what
tness
Leyden V,
the true witness; Cairo, 20539,
^fc"^^ AA^VA
it
182,
I
I
Ji vi
|
true
36.
i.
compared with Thoth). Cairo, 74: Brit. Mus. 581 (Stela N. K.).
Nav.
Mar.,
;
p. 116.
Edfu, Mammisi,
;
as
z^^^^i
01 Mar.,
needs
it
self-begotten; Turin Pap. (P. and R.) 25,
,
,
.e
a.
^
1
po-
II, 71.
Phot. 978
w^
65
son of
,
)
impartial
b and
\x}/
,
excellent and
II, 83.
Mar., Dend.
place; Philae,
its
the
loves ml f t, Turin, no. 101, Funerary Stela (N. K.).
the
,
of Nefer Sechem, Piehl,
|
|
litarch; Mar., Dend.
,
Tomb
122.
~JW ^^ ^_/I
|
whose stylus protected
Thebes,
;
187
\Vb.,
witness
3
(M. K.
:
king,
no. 116, Sethe, 25,
for
the
gods,
I
4.
of gladness; Philae, Phot.
lord
14891496 (Thoth
of Pnubs).
jl^P%o
nb
ihv-t,
lord of old age; Philae, Phot. ion.
<=,
^AAAAA
/
undantly
\\
;
D
000
|AA,
Lord of wine who drinks ab-
2i*
Philae, Phot. 1434 (Wb.)
:
cf.
Phot. 1447 (Pnubs).
1
EPITHETS OF THOT11.
88
^7-$-, lord of
Edfu R.
life,
lord of life-time
,
Falken
Philae
r.
401.
Junker, Bericht Strabo
;
(WZKM
lord of purification
,
I,
iibcr
d. h.
26 \ p. 46.
Philae, Zettel 54 (Wb.)
;
s
:
^
Philae, Zettel 54 (Wb.\
lord of heaven
,
lord of judging
|
LJ
N|
X
,
io3i
O, lord of mdn
Louvre 3238a ^ lord of
;;/?
74
II,
b.
is
Hb m
Louvre
ntr,
A
(XXth Dyn.)
71
XVIIIthDyn.) and often Totb.
in late
Nav.
:
Pap.
period.
i83, 48
:
22.
hnr, lord of triumph
;
first
Philae, Phot. 1448
month of the
Uh-t-
hnv\.
of the gods;
lord
,
^.\ no. 3
(X. K.).
on the igth of the
feast
s
(Thoth season
Avignon (U
;
Mar, Demi. 11,71:
./;
;;?r
//
1
(letter,
Metternich Stela,
P. 8049,
Berlin,
col.
17,2
3
Chons-Thoth).
D Jl li
Mar., Dend.
hnr), lord of speech
(or,
(M. K.^: Turin,
i
;
Urkunden IV, 232.
:
\_J
nb mdtr
1
Turin Stela, no. 157
;
, i
i
lord of laws
;
Totb.
Nav.
182, 8 (ace. to Af.).
i
w, lord of the hdn (bundle of shrubs used
Edfu, Mammisi, 22 a
:
Edfu R.
PJ^i^
p. 76.
Cf.
^
J^l^
in
:NIar
the "
//// rd)
;
Dcnd ni
II, 67.
lord of thc
-^^Miouse
;
Edfu R.
I,
63 (Chons-
Thoth).
A o, /N
lord of eternity;
Dyn.); Sethe
i3, 87.
Thebes,
Tomb
of
W
sdn>
(XXth
EPITHETS OF THOTH. lord of magic
,
r\/vn
lord of foreign lands
T
Urkunden ,
54
I,
;
lord of script
Mar., Dend.
^z^0,
182, 8 (ace. to Af.).
Totb. (Nav.)
;
L. D.
II,
;
Wady Maghara
II, 71.
7
-^sffti^
lord of drunkenness
(O. K.),
a.
152
Mar., Dend. IV, 74
;
189
ij e:
II,
:
Edfu R.
J^
I,
^n
cf.
267.
Philae, Phot. 1447 (Wb.) (Thoth
;
as an associate of Tefnut of Nubia). I
f
r
n r
^Y^
the beautiful one of the night
b>
Mus.
tropol.
=
12, 182, 2
unknown
"
i
^-,
(Stele
the
who
did evil against
it
;
D.).
Turin Pap.
;
who
,
XVIIIth
Edfu R.
II,
cTlJn iihb gnjj
t
(P.
n
the
rescues
New York Me-
;
and R.) dl-t
25, 3
f.
him
from
3g (king as Thoth).
n ntrji
nr-t
Mainmisi
\
and men). (Edfu) 116 (annalist of gods j
i
i
i
Q
H, Annalist of the Enncad, Edfu,
Mam-
I
misi, p. 21. AA/WV\ ,
o
determiner of length of
strong ^ of arm
,
Anastasi
;
life
Edfu R.
;
I,
27.
10, 6.
I,
J]
,\AAAAA <f*3
Thoth
nht
I
...>>>>>
^TT
*~T\ /WWVA Jj,
strong of thigh
Edfu as
in
and eagle
lion
Edfu
;
=
=
I,
263
1 1
tongue of
tongue of
Atum
Re
;
;
(Chons-
Horus of Edfu).
the strong one of the gods, Pyr. 1237
fl,
p
hps,
c.
Brugsch, Thes. 759, 3o
Mar., Ab.
I,
808, king of eternity; Totb. (Nav.)
52.
i,
3.
a.
EPITHETS OF THOTH.
igo
king
"I,
of the gods, Turin, Stela 157 (N. K.).
(?)
-A.
the unapproachable; L. D. IV, 58 a (Dendereh).
-,
,
great god
Leyden, V,
;
i
(N. K.)
Turin, Stela 187 (N.
:
K.\
and often elsewhere.
^*f
tne
reat
"d
8"
Metternich Stela, 49.
;
the
,
stasi
V,
whom
for
god
longs; Ana-
Hmnn>
9, 2.
venerable god l^^zzucz^, JKa O
in
Edfu
Edfu R.
;
I,
164.
<^
I
Re
"
Totb. (Lepsius)
ni
283
)rr
i3i,
Chons-Thoth
i
Edfu
in
=
<bx
|
nirh-t,
who knows
Mar., Dcnd. IV,
i
V^} ^
12.
[This
strength; Edfu R.
in
I,
Horus).
&\ wlio knows reckoning: Edfu R. r//
the night,
in
i.
the lion great
sfi-t,
thatshincs
I,
63.
the balance
is
also,
(?)
;
EdfuR.
II 3
r.
apparently, written, <
um>
Geogr. Inschr. I/ioo. Dendereh
^
:
<=:=
Mar., Demi.
II,
46
(1
.
^,
Luxor, Chamber of Chons,
<
Recueil,
16,
55
Mar., Dcnd.
;
^^^
Leden
V,
i
wll
^1
^ ivcs the
to
its
owner
;
"
^
^
in
its
P lacc
;
Mar.,
I, 4 3 a.
who Mar.,
^^-Eye
(N. K.). sets the
Dend.
"
II, 83.]
y;t //i/.
II,
65
a.
sets
the
iih-t
in its
former place;
EPITHETS OF THOTH.
i
O
who
o
I
who
his
in
is
him
to
life
SaJhure
Borchardt,
favour;
I,
124
p.
Dyn.).
n JO
who
,
Karnak, Temple of v\
puts things in their due place
;
\\
i
Amon
(Rams. IV), Sethe
who gave words and
,
151 a bis, 9 (Ace. to
mosis
of
Rives length
\v
(XlXth
. y
191
Aa)
:
Mariette,
7ofb.
script;
Karnak
107 (Wb.).
3,
(Nav.)
27 (Thut-
16,
III).
-^7
C
i
who
,
gives
Annales du service, vol.
J
the
^,
\\
(Nav.) 85,
8, p.
to
(?)
all
12 (inscription of
the
gods
;
Nectanebos).
Turin Pap. (P. and R.j 125: Totb.
ibis;
14.
the j
and
glory
"
reat ibis
;
Turin Pap.
23, 5 f
.
(P.
\.
R.).
mnh hkhv, the
hb
Edfu R.
II,
1
Ibis splendid
in
magic
;
6.
X >
TG
O^^^-
]f
delighting in m?-t\ Mar., Dend.
he of the
,
/2f
"
(
see above P- l3 4)
the shining one; Mar., Dend.
Dweller
in
the pr- f nh
(
J
II, 9
[Perhaps to be read as mhi
II, 58.
A
the venerable Ibis;
Anast. V,
II,
41.
Mar., Dend.
:
jT u
9, 2.
Ill,
53
r.
Mar., Dend. ]
?]
library")
;
Louvre, Catal.
232 (Ptolemaic). >
\
-N,
dweller in
Cairo 20025 (M. K.).
the
Jit
ibt
^see above, p. i52f.);
I
EPITHETS OF THOTH.
92
V
I
\ he that
Vienna, Kunst-
;
Museum, Sarcophagus Room
historisches
the great
1
on the balance
is
t ^ie
tfw;
"
reat
*
ri
l-
i
I,
XX.
no.
of the 8 ds; Edfu
^*
ods and
^
men
;
Bericht Strabos iiber den heiligcn Falken ron Philac (\VZKM. Cf.
26), p. 46.
68 u
dM!
//;/
jrr of the
Ennead, Mar., Dend.
hri did! JIT n ntru nlnv-t, Edfu,
;
R.
II,
80
III.
hri dldj n*r
:
of the Great Ennead, Philae, Zettel 2071 (Wb.).
Mus. 528 and 524 (Necht
Hritish
^ ;7?r <Ci
harheb). ;
nich
vStela,
f?cVJ
t
^uf
//;/
of
w
XV^
,
and
Q
N
r
|
^, I
I
I
i
i
o
,
Metter-
;
of
ruler
(\\ b.).
Nut; Pyr. 2i5oc.
of the
Amduat
cf.
:
^
l)u-
50.
Eye of Horus,
Totb.
(Nav.X
c 8
|
57.
9,
, I
heaven and earth
books; Philae, Phot. 1010
michen, Batigeschichte,
,
in
the great magician, Little
i
I
;;n"-/
49.
hri did* of
,
,
/? ;-/
lord of judging; Edfu, R.I, 108.
I
lord of books; Mar., Dend. IV, 74: r/*. IV, 5 3.
i
]!, I
lord of the
Ennead;
Philae, Phot, 995
(\\ b.}.
I
/^|
lord of eternity; Hannover, no. 3i (N.
*?, to Afj.
praised
of
Re;
7o/^.
(Nav.)
K.\ 182,
8
(Ace.
EPITHETS OF THOTH.
^
M
X
htm [>*
bf}
Two
the reckoner; Edfu, R.
Or**
reckoner of time
,
I,
Papyri,
PL XIV.
259
Totb. (Nav.)
Cf.
der griech. rum. Zeit,
o,
Karnak,
112.
JH
I
II, 41.
:
reckoner of time for gods and men; Edfu R.
|"^,
I,
K
74 b
Abd, Sethe, Wb.)
el
AAAAAA
3
Ill,
;
100, 10].
Philae, Phot. 1011 (Wb.).
;
Thebes, Tempelinschriften
Bab
[cf,
reckoner of gifts; Mar., Dend.
/8,
ft
}
93
with fierce aspect [to annihilate the ba]
Geogr. Pap. Tunis. 3,
i
reckoner of years
s ^
Edfu R.
;
27.
I,
sic
Ilia JH
,
<^>l
I
who reckons
all
Edfu,
things;
Inscr.
Piehl,
I
II, 101.
^ [)
r
I
with ml o pleased ,
,
f
-t;
Brugsch, Thes. 760.
bearer of the Horus-eye
Philae,
:
Phot.
i3g8,
\\ b.
(Thoth of Pnubs). _,
i,
R.
I,
is
under his tree; Mar., Ab.
who
hwi thvi
I,
Two Lands
protects the
pi.
38
c.
Edfu,
;
56.
he that came into being
/
Jr
he that
|,
at the
beginning; Brugsch
Thes. 760 (Dendereh). $
^ e ^iat came
JxN
Mar., Dend. IV, 76
^
53
^^w^
ker,
,
Bericht
(WZKM., ,
Tliotti, the
*
nto being
at
the
beginning
e.
who
leads the throne of the
Strabos
den
ilber
heil.
Ennead
Falken
von
26), p. 46.
who
protects Set
Hermes of EqyPt.
;
;
Pyr. 1465
c. l3
;
Jun
Philae
EPITHETS OF THOTH.
94 sic)
*^^, he that
]
hour (Sethos IV,
^\
^7 ^,
is
^
/WWW
his stairs;
Great Amduat, 2nd
3o/3i).
Lord
Chons-Horus,
Auszug der Hathor, ,
on
amulet
of the
p. 66.
president of the house of books
,
Junker,
;
Louvre A, 117
;
he that presides over the land of Egypt
Mar.,
;
511
Demi.
a.
3;
II,
son of
Re; Turin Pap.
(P.
and R.) 125 (N. K.).
"<|JJ]ojj,
Re
1U^, son of
f
,
Kdfu, R.
;
266.
I,
Mar., Dcnd.
;
3y a
II,
the scribe; Totb. (Nav.) 69,
~, scribe strong of arm
scribe of
, i
i^--
i
!
LJ
i
<^>
1
nak,
thos
I,
1
1
ini
-t
;
295.
12 (ace. to Pb.).
L. D. IV, 58 a (Dendereh).
Totb. (Nav.)
3.
182,
3.
i
, I
Edfu, R.
excellent scribe; Totb. (Nav.) 182, 2
{,
i
;
n
:
scribe of mJ
-t
for the
Great Ennead
;
Kar-
<^>
I
Temple
of Chons,
L. D.
Ill,
220 d
(time
of Se-
I).
^7
x
A
O
X
X
,
scribe of m?-t for the
Lord of eternity
;
Turin, 912.
^counts
o Harachtes
;
Harris Magical Papyrus
TJjl, Anastasi, V,
9, 2.
letter-writer
I,
(?)
6
for
Re-
8.
of the
Ennead;
EPITHETS OF THOTH. scr
^e
f
<^>
the
,
^ e divine book; Salt, 825, VIF,
Pyr. 1146
JjJJ^ =>
t
f o
c.
r fr^z
&/<
,
195
Berlin, P. 8055, col.
;
8,
gf
I
knowing one
Stela of
;
Tutanchamon,
Rec.
29, i66. I
i
&\
wno makes
U
great
i
him that
skilled in his
is
employment
Cairo,
;
Ostracon,
\Vb., no. 9.
sip sbk-t
Mar., Dend.
,
3( r
j Lc2>-
\a.
I
^
Q.
,
II,
who
i JJ U the glorifications of his formulae
who
,
/
1
II,
i
i
I
a.
glorifies Osiris
with
i
i
i
glorifies the
T vS,
65
who makes
L. D. IV, 57 b.
;
two Eyes; Mar., Dend.
Ill, 19 n.
Mar, Dend.
great m?-t in Egypt;
a.
74 ^m
O -^K years.
1 T
who
V
a 3 j
,
Edfu R. \
<c=r>
^
*^
r|
( /z
r ;/>)
and multiplies
27.
I, TV
-cs^r
r
time
increases
f_g\
I
I
I
^>= ,
who makes
against his foes; Totb. (Nav.),
c.
12
i,
Osiris triumphant -i 3.
(A frequent
epithet.)
A
J
Lcs>-
I
who makes
%\,
splendid his creator
;
Totb. (Nav.),
182, 8 (Ace. to Af.).
,
eldest child of
Mar., Dend. n i__j 1 I
,wvwN^
(iJ^^^
DIII
w
I,
]
65
10
Re; Diimichen,
Baugeschichte
XXV:
a.
establishes laws;
Edfu R.
124.
I,
(The
king is often thus described as compared with Thoth Ptolemaic texts). 1
3*
in
EPITHETS OF THOTH.
196
Re
^\ a second
w
*
l*w
10
announces
tn e
wfek
who
<
>!
pg
^
Edfu,
;
...
.
>
I,
267 (Chons-Thot).
morning
gives peace to the
;
Totb. (Nav.) 182, 10.
Two Lands
;
7bffc.
(Nav.)
182, 8 (Af).
~
O
^
^ ^= ^^_
^.
"
L
who soothes the heart of i *^ ..^ the gods with his words; Philae, Zettel 91 (Wb.\
JJ^
I
,.flfe
-
,
commander; Mar., Dend.
II,
41 a:
Cf.
(1
],
Ill,
A?/z</.
the
,
V,
i
47
a,
^mofthe
fl
[4
;
^,
Mar., Dend.
gods;^!^
I,
^T
78 b.
the divine shm
i>,
Mar.,
ft,
;
Leyden,
(N. K.).
th e great
.s
Aw
L. D. IV, 76 e (Dendereh).
;
the venerable
,
\
b
|
}*~^
A ///;/;
Dakkeh, Phot. 1919 (Wb..
whose name
<==>
mentioned
is
in
the
|Tj,
birth-house; Philae, Phot. 467
|
|(j
of the
Y z ^^
who
[
Two Lands
inscribes the royal-rule of the lord
Edfu, R.
;
(\Vb.).
I,
^37^=-==., who
27.
records
all
that
exists
|
on earth H
Y
C ,
;
Edfu, R.
I,
who overthrows
297.
the
foes;
Philae,
I
Phot. 1484, 1448,
etc. (}Vb.).
I
,
who overthrows
the
enemy
in
every
land; L. D. IV, 57 b. ,
who
pleases
the splendid one with his .v/t-/-eye
Graeco-Rom. period
;
(or
reconciles)
Thebes, Temples of Karnak, Bab el abd, Sethe 20, io3. ;
EPITHETS OF THOTH.
who Edfu, R. ^*~1
the gods
Rams.
V_^x
T
5
|
<
^-
a,
and often
brother-gods;
~
w^
> >
Mar., Dend.
T
Wh
^/v^A
/p^j i
r$r\
the
reconciles
a pp eases
"
Dend. (Hathor) with script; Mar.,
H
07
107.
3,
who
II,
-fl.
1vi2^^ men"
;
Karnak, Temple of Chons
Cf.
IV), Sethe
fvj|, X-L \-l Qu Leyden, V, i (N. K.). ^ =^
V
LI
Eye
Philae, Phot. 1448 (Wb.)
Mar., Dend.
;
in Ptol. texts.
elsewhere
his
in the texts of Philae.
who appeases
(time of
Mr-;
a PP eascs the
wll
and often !,
Horus with
(?)
259.
I,
^Qu
reconciles
197
ot
Ill, 72 a.
pleases the gods with their gifts
;
i
i
65 a.
I,
who advances
ImUlli!
^stress
t^ e
\\ b.,
Cairo,
positions;
no. 16,
Sethe, 25, 74.
f\ ^ necropolis
,
Totb. (Nav.),
A
the guide
,
182, io
in the
and nether
earth
ii.
Pap. Hearst, VI,
;
Duat
25, 3.
guide of heaven,
,
;
illumines the
Turin Pap. (P. and R.)
;
:
world
who
e
the time-determiner (sk
h e w)
;
io.
Burn.,
Tempelinschr.
o
Taf.
(1 I
^P^ ^^
K
1.
4,
3
^f^ JL1,
:
A
^^ -
\\
~==
l=
l>.
,
Mar.
;
Dend.
II,
73c.
I
I
the
g-reat
sd)
that
came
forth
^<==>_B^ACZ] j5^ from the Nile; Pyr. 126 (identified with Thoth by Totb.
[Nav.] 178, i3f.X H I
^ AAAAAA
@
\2g; R /K
(VWWV *^ 0.1 |
^ Hi
w ho
^
of every foreign land
;
distinguishes
Brit. Mus., no. 551.
the
tongue
EPITHETS OF THOTH.
198
kll
Wh P roclaims
a^fi
Rcc. 29,
1
1
who
1
fashioned
first
Shu
great
;
hk!n>)
Edfu, R.
Philae,
;
>
Pnubs O
^V
^
^3
Q
3
_
<=>
cc
,
his
in
thC great
o
%^ A ^=^
<::=:>
J]
Re; Deb od,
1921, \Vb.
who
dri ves
away
the evil that
is
Thebanische Tempelinschr. griech.-
Sethe,
;
Bab
skilled in
IJi
Sethe
el
Abd Wb..
knowledge; Karnak, Hypostyle,
21, 67.
ft
acute
,
;
|
Dumichen, #wf. /w//r.
II, 4 3 a, 3.
the mysterious; Totb. (Nav.) 116, 6
>l,
)
m,
1
eldest child of
I
1
S^v
,
Phot. 1447 (Wb.) (Thoth of
neighbourhood; Philae, 1898 (\Vb.\
hn.Zcit; Karnak,
UJ!
Shu
Dakkeh, Phot.
:
the venerable
x a
164.
I
Phot. 1691
^
wrote
s^\ 1
Qa
I,
and
as identified with Shu).
S
=>Tffi
x
Tutanchamon,
signs
i
(s? tit nhb
the
,
Stela of
;
66,
^^fe*=Tri magic
laws
Wh
mouth
cool of
fashioned
all
who made
;
Turin Pap.
things
all
-7.
Edfu, R.
;
I,
that exists; Edfu,
fashioned things beautiful
;
1
24,
4.
289.
R.
I,
164.
Dend. Brugsch, Thes.
759, 3oa.
V
^
v* f N AAAAAA
of
,
who
created purification
Ma et
;
Mar., Ab.
Bull of heaven
;
I,
;
Philae, Zettel
<u **
pi. 27, etc. etc.
Dcnd. Brugsch, Thes.
I,
37
,
27.
EPITHETS OF THOTH
W
8 *
_l^
MA
f\
AA.
who beholdeth what cometh
r~S"
ards; Totb. Nzv. 182,
7\Vn %s^,
199 after-
10.
the great gmhs
Kasr
;
el
Agouz
(Mallet).
""
"
/\
/I
^3
1
-
>
<^3I-
whose words established the
1
AA^wJ _L_
ff X
<f
c
o
1
Nav.
Totb.
Lands;
^, the
182, 4.
he of the palette; Turin Pap.
gsti\
the ibis; Dend. Dumichen, Rez.
^,
Dend. M. D.
X
^
23, 8.
XXVI/XIIL. @
516.
II,
the great ibis
,
Two
\>\>,
*
Philae,
;
Temple
of Arensnuphis,
East Wall, Standards. the venerable ibis; Brugsch, Thes. 760.
,
D ^"^
D -ZT
^ 5
^Ifl
M
away
I
^
I
a 1
I)
the unique thn
Portal of 145, 2 3 (6th
S fK
msi mshn-t
1
l
I
,
1
chases
12.
Edfu, R.
;
I,
270.
Lepsius, Book of the Dead,
Netherworld. Cf. Mar., Dend.
who determines
?
CD
;
Horus
minister of
Q
that
ibis
1111
the foes; Dend. M. D. IV,
I,
fate
(tni
II,
33 c)
on
the
sln>)
Philae, Phot. 1010 (Wb.). , f
I,
venerable
the
^Hlfl[]
who
gives air to \Vn nfr
;
Piehl, Inscr.
123. r
who gives ^l V/^g^\^ y KI c =^3 m* Tomb of Nb nnmf, Thebes (
,
breath to the weary of heart
;
i
J^
>^^^M^I^
<=
of every
^, Dili
rQ
man
who
;
)
who
Metternich,
63 Wb.). (Sethe, 12, nostrils gives breath to the 18.
no. 116. gives laws; Cairo, Wb.,
200
EPITHETS OF THOTH.
w who
<n>
T*^^_ <z_>
i
*
,
^
gives office to whomsoever he loves;
Turin, no. 173 (N. K.).
dnm
,
Q iK
fir
L. D. Ill, 276 g.
;
_ df
w
^
10
P uri ^ es the Ennead with his hands;
Edfu, Mammisi, p. 69.
D
<o
5C Isis
;
^^^
3 a
i
W
Edfu, R.
in the eastern
Jj ^pc^D"^.,
,
who
182, 9.
J
inS the
Tw
Halves
wh
makes
J]
I,
63.
heavens; Turin Pap.
who
drives
for the son of
drives
away
away
24, 10
strife
t
if.
evil; Nav., Totb.
182,
3.
the voice [of anger?]; Nav., Totb.
Appendix
Some
C.
divine associates of Thoth. (a)
Isds and Istn.
Greek period Thoth is very frequently has been generally assumed that Isds distinct divinities, and possible con two and Istn designate a conjectured Persian inagos Ostanes and Istn nections between have been put forward by Egyptologists in discussing the Hermetic legend of Dernocritus of Abdera. (i) The truth seems In the texts of the
called Isds
to be,
and
It
Istn.
however, that the name
Istn
has arisen through a con
Thus the (2) (ds) with the sign name Isds determined with the ds-jar came to be read as Isds-n. and then as Isdn f or Istn. This misunderstanding was assisted * and AA^AA, and, possibly probably by a confusion between
fusion of the sign 5
also,
word
the circumstance that there existed a
by
which
(")
(like ds)
meant
forms which appear has become Istn
or "jar"
(dm)
The following help to show how
list
"pot".
the texts will
in
A
*
of
Isds
:
145,
Lepsius,
81. 86);
3g.
ch.
Nav.,
(Totb.
(j
[1
17,41);
^^
(Mar.,
(Dendereh, Dum., Rez. XVII);
Mammisi,
p. 16)
;
(j
M
(iNO
(ibid.,
|
!
q|
__ D ^J
(
Dend.
3 9 c)
00^=3 ol 1
The forms
p. 89).
I,
Totb ;
(Edfu, ni
I
and
(1)
459
111
^
See Maspero
1 1
in
also occur in Dendereh.
P. S. B. A., vol. 20,
Goodwin on
464. Cf. A. Z. 1872, article by (2)
Cf.
Sphinx,
vol. 2,
p.
113
;
pp. 140 the
ff.
Biblioth. eg.,
name Astennu
review of Lcbensmiider by Piehl.
vol. 27,
SOME DIVINE ASSOCIATES OF THOTH.
202
obvious that the jar-determinative, where it occurs in connection with this name, ought to be read as ds. The Istn form of the name is much later than the Isdxform. It does not occur in any early text, \vhile /sds is found even in the M. K. Istn is variously written: It is
^ jj
Tomb
(Thebes,
of Nb-wnnf, Sethe
XJ (Diimichen, ,Mar.,
7>fm/.
35
(
a>;
(ibid.
;
(Edfu,
Bab
.Kzirnak, It
57 b)
I,
Manwtisi,
II,
pi. 26)
I,
12,
;
64
D ^iW.
i8b);
II
p. 91);
these forms (except those written
all
as arising either from a
Q\ could be explained
with the sign
copy,
Abd, Sethe. 20,92 Wb.\
el
obvious that
is
Tempelinschr.
s
misreading of the jar-sign ds, or from a confusion of AAAAAA \vith * It must be admitted, however, that the priestly scribes .
of the
Graeco-Roman period probably regarded
and
Isds
Istn
as fairly distinct divinities. Whether in that period the name of a Persian sage Ostanes had any part in helping to set up Istn as distinct
the other hand,
mocritus
We may
uncertain. that
Istn
pp. i26f.
that
name
Maspero on
must
I
admit
/WWAA
name
When
Q
that
the
this question,
on the name
(2) See article f.
s
function is
~~*\
HSX^
^^-^
no wise connected with
in
scribe
the
P. S. B. A.,
vol. 20,
"
Astennu"
(Istn)
9, 7),
(] (A. Z.
or, later,
probably
derived
from
n
*
\~jjff
I
I
(1911), p. 34, Sethe on
"Das
A.
/..
1872,
\Vort fur Konig von
15, 99).
The
V
<^
is
1400.
I
\
crown
pp.
by Goodwin,
pper Kgvpt is emploved in writing the name we intended to write Istn, for the crown is written
crown of
[} stn (Berlin, Amon-ritual
of the
"se-
Istn. (2}
(1) See
pp. 108
to
J
110.551)
(Brit. I\Ius.,
his
Thoth
,
Worterbuch,
thinks,
Brugsch
(as
"distinguish"
and
i,
w$P
not connected with a verb
is
or
parate"
double of the Kgyptian Istn,(i) must remain regard it, however, as practically certain
a
is
from, and independent of Isds, or whether, on the Memphitic Ostanes of the story of De-
^x Jr~^
L
w
Oberdgypten",
..
See A. Z. 49
SOME DIVINE ASSOCIATES OF THOTH. The
Thoth with
of
identification
Isds
2o3
a familiar
is
(Istri)
Descriptions of Ptolemy like "The good god [the king], the
feature of the Ptolemaic texts.
Mar, Dcnd.
that in
I, 42 a the excellent son :
1
or that in Edfu, heir of Thoth who the Mammisi, splendid god, Did! Hri like who lives on the good, (== Thoth), the judges rhii of the heir frequently \Vp good god, the son of Isds, occur in the Ptolemaic texts, (i) The determination of Isds-
heir of Thoth,
p. 16
of Isds
,
"The
:
i",
^, which
with the Thoth-determinative
not unusual in the
is
same direction. In pre-Ptolemaic Ptolemaic texts, points texts the identification of Thoth with Isds is also found. In the Book of the Dead, ch. 17, 41 (Naville) Set and Isds are called (2) and Isds is put together as the "Lords of Ma in the
et",
of the
"Lord
s^7^
epithet
This reminds us of Thoth
(3)
Museum Cambridge
in the Fitzwilliam
s
Catalogue of the Egyptian collection
the
in
west".
and
(p. 84),
other
his
of epithets above), and epithet (see with Isds goes back of Thoth suggests that the identification to the N. K. In the Book of the Dead edited by Lepsius, of the
"Bull
we read
ch. 145, 86. 87
of the netherworld
:
& _K^ \\
in
(1)
In the text
V
of Re,
^
(a)
Re;
R";
(g) the
5
The
context.
Thoth
(
YI vi
-
Hu
Since
f.).
we have here
in
(b) (d)
great
Edfu R.
nW-t\
further
a
extol
I
i
(j*
and Sia appear
suggestion
of the
such fashion
S$M
T J^
as
the
(h)
:
to
*^.
(2)
(3)
Grapovv
in
his
instead of Set. For
860.
ml
f .t
edition
Thoth
see
in
of ch. 17 as
X O
ft
in
logic (Gf.
list
^O^ij
|1
is
7.vrf
distinct
heart
called Isds
in
<3Z^
(e)
;
the
same
I,
Appendix (Religiose
2
see the )
individualities,
is
a
good
Egyptian theology to which re
Edfu R.
1
I
to eight
as thn,
the separation of different aspects of
make them almost
made above.
as nb
S.vM.
form
^ [j
little
his
"in
^^
|
MV-t and
to
Hmmv
Lord of
want of clearness and
For Thoth
I,
(c) the
m) f -t
ference has been frequently
Champ., Not.
508 Ptolemy IV presents a figure of ni^-t
I,
Wprhm
offering of a
illustration of that
Thoth
cf ^id. 81
;
identification of Isds with Thoth.
divinities:
(fj
i
context
this
same
i
prayer to be recited at the gates
in a
enter into the house of Isds
"I
the T^^QQJJ)"
list
west"
521 for
a
similar
list.)
B.
Urkunden tomb of
(J
I,
p.
U
/J&
44) in
I
reads
Thebes.
SOME DIVINE ASSOCIATES OF THOTH.
204
This identification of Thoth with Isds in the funerary K. and later periods did not prevent Egyptian scribes of the same periods from holding the two beings apart. Thus the members of the Dhil-t mentioned in Totb. (Nav.) 18, 24 are Thoth, Osiris, Anubis, and Isds -- Thoth and Isds being enumerated as distinct individuals, (i) In the context of Lepsius l^otenbuch just referred to (145, 81 83) Isds is grouped, as Thoth often is, with Hu and Sia, which suggests that, just as Hu and Sia are both identical with, and different from, Thoth texts of the N.
Thoth and
(supra p. 104^), so also
were identical and se
Isds
- -
parate for
Egyptian religious thought being regarded, per haps, ultimately as one divinity appearing in different aspects. The primary ground for the identification of Thoth and Isds is probably to be sought in the fact that Isds (Istn) was one of the dog-headed apes associated with the worship of the rising sun in Hmnn>. (2) Thoth was himself an ape-god, and it is not strange that he came to be identified with one
of the sacred apes of his
own
of the
"City
Eight".
(3)
(b) Chons.
Chons was an ancient moon-god whose worship established at Thebes, earlier. (4) (
\
i
the Middle
in
Note that the same Old]
/in the
^S?
confusion between the
(2)
See
F.dfu,
R.
286
I.
where
Tf
mav
and
AAAAAA
26.
pi.
copy,
(5) 1
2,
be
Vi
\\
i
Dumichen. Tempelinschr.,
s
^^^ JT
I
and the i/w -jar, or between
ifs-jar ;
"Traveller",
\U
\\
1
to a
or
tomb of \b-nmnf, Thebes. (Sethe
64) consists of Thoth, Osiris, Anubis, and M
due
Kingdom
The name Chons means "Wanderer",
\vas well
and probably
--
~
.
Isds sometimes
appears determined with a jackal figure, as in Hum. Kal-Inschr. pi. 107. This may be due to a confusion between the jackal and the dog-headed ape. Or, possibly, as there is question of a standard, the familiar wp ir/ir/ has displaced the ape. Cf. L. D. IV, 55
(3)
c.
His similar association with the 6//-ape may have brought about
his
connection with the wn-sb.
The only reference to any centre of the cult of Chons outside Thebes in the Cairo 20481 which seems to ascribe to him a M. K. cult near Gebelen, at
(4)
M. K.
is
31
&
1
<CZ>
O
_ZI
(see A. Z. 20 (1882), p. 123
;
47 (1910),
p. 45),
e.
/.
Rizagat.
f\ (5)
The name
is
written
v\ ~H
*
/VWVAA
Tcxtcs rdigieux,
LXXV,
p.
123 (M. K.) 1
periods
it
is
variously written. /VWW\
I
it
is
in
the
TX.
v\ fl
is
O. and M. K. *j
written frequent.
In
Lacau
s
r\ I
^
.
In
the
later
SOME DIVINE ASSOCIATES OF THOTH.
205
to the lunar character of the god.
and obviously points
It
is
not possible to explain why Thebes became a centre of moonunex cult. It might be conjectured, perhaps, that, in some with identified fashion, looh, the moon, was primitively plained a local
on a special lunar name, god in Thebes, who then took and lunar qualities, and, either because his usual symbol had been a human form, or because it was natural to represent the increasing new moon by the symbol of a youth or child, (i) came to be represented in human form as a young man or a child. The association of Chons with Amon and Mut at
Thebes as
their child
probably, of secondary origin.
is,
that Chons and Thoth should, in the and gradually identified with associated course of time, be each other. Their identification is not usual, however, until
was inevitable
It
a fact from which it may the period of the New Kingdom be inferred "that either or both gods possessed something more lunar character. What was true of sun-worship than
merely
was probably true also, to some extent, of moon-worship. The cult of the moon-god was centered in certain shrines by a and local di process of assimilation between the moon-god vinities,
in
which the
The name texts
A/wLv^jy.
moon
is
a
i3o)
across the skies.
(The verb
-
<=
>
(
--^
,
^^
1
A/VNAAA
text
g^S Nav.
Totb.
Cf.
traTerses Egypt in order to rule the
the
in
sense
Edfu
in
of the
"travel",
^
5"
(of
267)
I,
oKZ
rj
-
<==>
ir
18
20:
Egypt)
in
178,
two halves
(R.
^A
I
"Chons
A "who
A
M A).
written :
movement
the
describe
to
written in the Pyramid
C\
XjS$*
this verb
is
employed generally
J\
^AAA^
name Chons from
the
derives
also
is
used
verb is
AAAAAA "journey".
which
with the verb clearly connected
(Pyr.
Chons the old
In the case of
character.
their old non-lunar
something of
divinities retained
local
Ace.
to
his great
Aa,
name
Chons".
Thus the The.ban moon-god gets his name like rvv among the Hebrews. we have the form U)ONC. child of Chons in Thebes is pj hrd, (i) One of the standing epithets child on the first day of "Chons of Edfu, the Chons text in Edfu (R. 255);
In Coptic
"the
Cf.
I,
v
imlh on the i5th,-& illuminating the night like Re
the month,
gods".
title
.
Does n(3
/T\ [) (]
"Chonspechrod",
For the
moon
<d>
H>/
in
who
heaven,
Eye of a
suggest
takes the
place
of the ilhw,
Re who has no equal among
point
of contact
with
Shu?
the
For the
|
"Chons
the
child",
as a child see Mar., Ab.
I,
51,
see 33.
Berlin,
17271,
Statue,
26th
dyn.
SOME DIVINE ASSOCIATES OF THOTH.
206
non-lunar elements, if there were any, practically disappeared, but Thoth retained always much of his local, non-lunar indi viduality. In the New Kingdom their common element brought
two gods closely together, and ultimately led to their identification, (i) Through this identification the popularity of Chons increased and his outside worship extended the
Thebes.
widely
From
(2)
the 20 th dynasty on
Chons constantly assumes
activities of
and
Thoth, and appears frequently as lord of script and as judge - - like Thoth. to be noted that Chons played no part in the Horus-
literature, It is
Set legend,
though, as moon-god, he might naturally have been expected to hold some place in the diama of the great struggle between light and darkness. This is one of the many points which go to show that Thoth s part in that legend is not due solely to his lunar character. It the too,
illustrates,
influence of local circumstance on the development of. early sagas. Before the great intensification of Chons-cult in the
Ramesside age had begun Thoth, the
become universally established
his connection with the Osirian
Of
own
(0 There
(2)
that the
the
"Lord
of
to
him
his
in
This
iri x/jnr.(3)
19, 69,
Karnak"
Chons-Thoth (time of Sethos
called
is
I).
Maspero has suggested (Journal dcs Savants, Nov. 1902, p. 578, note of the cult of Chons in Thebes itself from the icjth.
2)
intensification lich
can be interred
f,
Chons with Thoth, but rather t
pi
Cairo ostracon of 2uth. dyn. containing a prayer to ChonsSee also Karnak Pillar Hall, Northern half Sethe.
a
is
belong is
(\\ b. 91.
Ibis"
OtYO, where
make
drama.
the
epithets of Chons which the most common perhaps, right
Thoth, the
of Chons, had
rival
the worship of Egypt through
in
their
own god
as important
Hermopolis. This
Chons
om
to
is.
dynasty
the
texts,
was not due
the local pride of the
to
an
identification
Thebans who wished
to
as the
widely honoured moon-god and magician of course, nothing more than a conjecture. The
of Thoth -epithets, which s not favourable to
is
common
a
feature
of the
assumptand
N. K.
Maspero s theory of jealousy between Thebes increased importance and popularity of Chons in the Ramesside period, and later, may be due largely, as suggested in the text, to his fusion with Thoth. but it must alsj be regarded as possible that Thoth, on his side, derived new importance from his identification with the Theban Chons. Thebes was a and
Hmmr. The
highly important political and religious centre 1
3)
He
is
also
described 256. 262
epithet in Thebes.
possible
that
A
Thoth
somehow connected
fairly s
as etc.
frequent
Nubian
in
the N. K. period.
imn shnr. This "Chons
epithet
character
as
epithet
p] hrd" of Chons lord
with this epithet of Chons
?
of
(Cf
is,
is
wine Mar..
is
frequent
in
p:dfu.
perhaps his most usual "lord of gladness". Is it
and
Dend.
gladness
may
be
IV, 78 etc. etc.).
SOME DIVINE ASSOCIATES OF THOTH.
207
it is probably derived from designates him as an oracle-god his function of measuring time, as moon-god. The measuring of time suggests the determining of fate. The office of Chons as healer or physician (as illustrated, for instance, in the nar rative of the Bentresh-stele) may possibly belong to him as :
moon-god, but more probably
it
is
due either to his identi
fication with Thoth, the physician of the
or to
Eye of Horus,
the pride of his Theban worshippers who wished thus to make him at least as great as the moon-god of Hermopolis. In the texts of the Graeco-Roman period Chons and
and Thoth frequently identified In Edfu they are identified not freely transferred to Chons. the god of Edfu, the merely with each other but also with sun-disc Horus Bhdti. They appear there in falcon-
Thoth
are
-attributes
are
winged
shape and receive the epithets of Horus. (i) At an early date Chons of Thebes was thrown together with Shu, and the two divinities were there often looked on one. (2) Both were gods of light and their identification was inevitable when Shu began to be especially honoured at Thebes. Shu is the god of the light-space between earth and earth and heaven at the as such he heaven as
separates
(3)
:
and dawn, (4) separating them he seems to raise up hold aloft the heavens. As bearer of the heavens Shu was identified by the Greeks with Herakles. Chons, then, as one with Shu was also identified with Herakles. Shu was one of the two "lion-gods", and thus, too, Chons came to be repre sented sometimes as a lion. The identification of Thoth with and
in
Nubian inscriptions generally, may be Chons and Shu due, in some measure, to the identification of - if not to the but it may be due also solely in Thebes and Shu Onuris. of the in Thoth legend part played by fetches who is like Onuris, and Thoth, Onuris are one,
Shu
in Philae,
and
in
-
;
"he
(1)
Gf.
Edfu
those
similar to
of
R. the
I,
where
275
the
epithets
of
Chons-Thoth are very
Nubian Thoth-Arhensnuphis (Omirislcgende, pp.
f. long passage about Chons Edfu. R. II, 67 Herodot, AZ. i8if. Wiedemann, Cf. Rcc. 79 21, p. 1906, p. (2) which the dead traverse on their way to heaven (3) The space
7
12).
Cf. also the
:
Sw
in
:
p. is
200. called
Pyr. 825. (4)
For
this
/the secret being of
idea
see Great
Shu who
Amduat (Leyden), I2th hour, which speaks dawn
divides earth and heaven at the
.
of
SOME DIVINE ASSOCIATES OF THOTH.
208
back the Eye that was far away". Since all three gods in the legend of Onuris agree largely in function, they tend to merge into each other, (i)
Nhmt
(c)
I
\v1i.
We
find frequently associated with Thoth in the later pe riods a divinity who is called Nhm-t-n tt "She that rescues the plundered". The second constituent of the name was
written in the N. K. usually with
(Leyden, Pap.
844: recto
I,
two
final
^
(1, (j
2, 9),
or ^
D
^)\\ QQMj^ n P*i _cc^ I
i
(Bauer,
i
This second element of the name
Berlin P. 3025, 68).
passive participle of the verb ^
D
4)^\^> to r I
_>3fc
is
a
or plunder.
k>
JJ
the very late texts that we find the whole name only as a single word with a feminine ending written Nkm-t-*w!i It
in
is
^f)^[)[j~$
(See, Dend. L. IX IV, 5 8a etc.),
for
the feminine ending really belongs to the first part. (2) Sethe has proposed to explain the name as meaning "She who re covers (or rescues) the stolen". (3) Gardiner prefers to take it
-
as
who
"She
rescues the
plundered", (4)
activity rather to the person who has the property that has been stolen.
\hm-tof
closely associated with Thoth in a variety Thes. 790) she is called of IJmnti head of Dendereh, daughter of Re and
"mistress
Junker
(2) See
W"S
("""
%
treatment of this point
s
the
in
of
necropolis
Onurislegcnde pp.
7
Hmnw\ 12,
49, 58,
ft
().
and
for the
writing
of feminine
ending Sethe,
Zur Sage des Sonnen-
i.>.
Vcrbnm
(3)
Isis
>nv
IJlljL
Cf.
augcs, p.
/.
,
"
etc.
etc.,
i
Dendereh (Brugsch,
d MO
in
(1)
is
)j>}i
In
ways.
ruler
referring her
been plundered than
3)
p. 899.
II,
according to
Ai/.ato7jv/
Sethe equates her with At/.atoaJvrj and refers to Plutarch, the chief of the Muses at Hermopolis is called
whom
.
(
Notes on the Story of Sinn/ie, p 42. Brugsch (Rel. u. Myth., p. 471) explains the name as "throwing back the violent". This explanation is excluded by the usual meaning of nhm viz, "rescue". We need not, therefore, seek to (4)
connect
with
goddess
as
or Set p.
:
cf.
15 if.)
the if
name
Plutarch, that
Nhm
t-
wJi
the
wearing of
the sistrum implied her office of /.
Nhm
ct ().,
t-
wli
ch. f>3).
is
a
sistrum-headdress
a
"repelling
Hence too we may
the
reject
violent"
(/ . c.
Turayeff
mere personification of Thoth
s
s
by
the
Typhon
suggestion
magical power.
SOME DIVINE ASSOCIATES OF THOTH; She
is
called
also
"lady
Diimichen, Geogr. In. and elsewhere she is the Delta,
^^=z o
Ill,
87
made
V f^ 8
of the
\\
she
Pr-Hmnw"
gets
the
(L.
209
D. IV, 58 a). In
title
J^^^^t^
mistress of the city of
(Mar., Dend.
II, 27, 15).
Thoth
in
She appears
5
memorial stela of N.K). (Leyden V, Edfu (R. I, 58) she appears with Thoth, the Great Ss!-t, II w, Sia, Hds, and Onuris. It would seem that her appearance in the Thoth-shrines at Hermopolis Magna and in the i5th. Delta nome, and other wise, in close relation with Thoth is due to her character as a goddess of justice, as one whose duty it was to rescue the plundered and oppressed. She was a sort of Egyptian Justitia or A[y.ato9 jvY). Thoth, as we have seen, was a legislator and He judge "whose abomination it was to show partiality was thus the most fitting counterpart to, and companion for along with Thoth
In a
list
in Hsr-t
of divinities
i
;
in
.
Nhm-t-^wti.
Nhm-t-wli often seems
to
be no more
than a form of
appearance of Hathor. In Philae (Z. 964, \Vb.) she appears with the sistrum headdress (which belongs to Hathor) and is called u nb-t th in Philae, Eye of Re, mistress of feasts etc." "Nb-t and "Eye of Re" are distinctive epithets of Hathor. In the th"
Amon at Karnak (Champ. Not. II, 82, 3) Hathor accom wti Thoth is called Nhm-t-wli, nb-t pt. Like Nhm-t panying Hathor also is [^^=(1(1^ (Diimichen, Temp. In. II, XXX). VJ )& At times Nhm-t- wtt is represented as if she were iden temple of
I
Jtfr
Medinet Habu, Sethe, Heft 14, 3 1 Wb.). be explained, probably, by the fact that Ssl-t Is often regarded as a form of Hathor, and can, therefore, be equated with another form of that goddess. When all the evidence dealing with the person and acti vities of Nhm-t-wtt has been weighed, it would seem as if she were, in most contexts, nothing more than Hathor con
tical
This
with is
Ss)-t (as in
to
sidered as goddess of law and justice. It is as a personification of justice that she becomes a companion of Thoth, and a dweller in Thoth s chief centres. It is not probable that the
Egyptians of the early periods worshipped another abstract goddess of justice or equity in addition to Ma et. (i) Gf.
see Mallet, Kasr-el-Agouz, (i) For Nfr-hr, son of Thoth and Nhnrt- wJi Brugsch, Rel. u. Myth., 48 3 f. ld the Hermes of
Thoth,
Egypt.
p. 15.
SOME DIVINE ASSOCIATES OF THOTH.
210
Ssi.t
(d)
Old Kingdom. In the Pyramid Nephthys. In Pyr. 6i6a. b the scattered limbs of the dead Nephthys gathers together appears as a divinity
&tt-t
texts she
m
king
rn-s
is
a
H
pn>
In the P a ~
name
text (M) the
rallel
in the
identified with
written T.
is
Though she
thus
is
regarded as one with Nephthys, we yet find that she possessed own, probably as early as the third dynasty (cf. Mar., Mast. A 2). Her name SsJ t means simply "the Writer". The importance of the scribes profession in Egypt at all times must have led very early, indeed, to the setting up of a spe a priesthood of her
cial divinity as
patroness of scribes
a sort of deification of
the scribal art. Whether this divinity of the scribes was always looked upon as an aspect, or mode of appearance, of one or other of the great goddesses of the Osirian cycle Nephthys, or Hathor, we do not know. It is possible that her identi fication with other great divinities is secondary. In the texts of the later periods - - particularly in those of Dendereh -
constantly identified with Hathor. In Edfu she appears sometimes, just as she does in the Pyramids, as one with
she
is
Nephthys.
(i)
The
She
of Thoth.
first
employed
nWn I
AAl
I
^
is
S.sl-t
president of the
"the
books",
greatly resembled some of those frequently described as the "mistress of
functions of
writing".
(3) "president r
(2)
"the
library",
Even
in
primeval one w ho r
the O. K. she
of the house of
books".
^^_j
called
is
Not merely has 5 C Z] -} 1
she control of ordinary libraries, but she
is
also nuPj 1^ ill
I
head of the collections of
As
books"
"divine
<^
"ItT
(/.
e.
I
,(4)
\i>
I
U
I
I
books contain
she must normally be ntr). writing" when there is official present writing, or record-keeping, to be done. Hence we find her writing the annals of kings, and ing
mdn>
"mistress
of
predetermining their years of reign. (1)
We
find her with
Thoth
Edfu, R.I, 253.
(2) Mar., (3)
(5)
Dend.
Berlin,
7721
57
1,
;
b.
Mar., Mast.
B, 16
seems
to
connect her with pr
library".
(4)
Mission, XV,
(3)
I..
D.
Text.
pi. Ill,
75, fig. 185 (time of Amenophis III). i33 (Ramesseum) Mar., Ab. I, 34 a. ;
e
nh, the
SOME DIVINE ASSOCIATES OF THOTH.
2it
We
find her, revenue, (i) registering the details of the royal and of ceremonies the in measuring laying further, constantly out sites for sacred buildings, for she was, of course, patroness
of architects as well as of scribes, and the building of sacred shrines would need to be carried out exactly according to the directions contained in the "divine books". (2)
Thoth and Ssl-t similarity of their work brought Ss?-t is called the daughter, (3) and sometimes and together, sometimes the sister (4) of Thoth. Epithets of Thoth tended to pass over to Ssl-t, and so it is not surprising to find her the Great Ennead", (6) and called Ji r-t (5) "Scribe of is it strange to find her Neither of the Ht-ibt". (7) "president with the Hsbw (the acting as a goddess of fate in cooperation the sti == he who decrees "Reckoner", /. e. he who determines
The
hk*n>
The
fate). (8)
of
Hmnw"
similarity of her
has made her the
work with
that of the
of
(9)
"Lady
Hmnn>".
"Lord
as it is unjustifiable to look on Nhm-t-Wi as a invented by the Egyptian priests as a counterpart, divinity of or female double, Thoth, so neither are we justified in ac
Just
that the origin of cepting the view suggested by Foucart (10) was due to the Thoth to a goddess of writing in addition it being felt that, developing outlook of Egyptian science as knowledge expanded, one god was not sufficient to deal it
Ssl-t
in the O.
all.
existence of a worship and a priesthood of s!-t tells strongly against such a theory. in the early period, out of all rela
The
with
K.
had her own importance
tion to Thoth, as the patroness of the ancient scribes. The most persistent of the epithets applied to Ssl-t is e which, apparently, ought to mean "She that puts sfh-t
bm
the two
off (or releases)
viously connected in some
inisi,
Deir
el
(1)
Naville,
(2)
Mar.-,
Dend.
Ill,
(3) Mar.,
Dend.
II,
Bahari 53 r;
The
horns".
way
79.
"two
ob
with the peculiar headdress
in the reliefs Cf. Ss]-t
Luxor,
are
horns"
Court of Rams.
II,
of Sahure.
Sethe
2,
104;
Mam-
p. 6.
(5)
L. D. IV, 58 a
(7) Mar, Ab. (9)
Mar.,
I,
Dend.
;
51
74
(4) Mar.,
b.
Mar., a.
Dend.
I,
33
d.
R. (8) Edfu,
Ab.
(6) I,
I,
51
Leyden
I,
350,
6.
258.
IV, 34.
Methode comparative dans Vhistoire des Religions, view compares the case of Ptah and Imhotep. of his support (10)
a.
p.
196. Foucart,
14*
in
SOME
212
DIVINE ASSOCIATES
OF THOTH.
which she wears, -^ (see above, reference to Pyr. 6i6b). The horns are in an inverted position, and it has been suggested that sfh designates the act of the pro inverting the horns cess of changing them from the to the position \J f\ po sition, which might be taken as equivalent to "putting them off",
(i)
"rays"
The
other part of the headdress -- the grouping of to form the star-like in is dif object
exceedingly most usually seven and as the word sfh (= seven and the verb sfh, put etc. are written with the same consonants a connection was sought between the number of the in and sfh in
The number of
ficult to explain.
is
"rays"
)
"to
^
"rays"
Hence
bun.
s/h*t
name could be
the
off",
written
as
V
.III,
11
it
occa-
It is to be noted however that the number headdress is not always seven. Besides what could possibly be the meaning of the "Seven of the Two Horus" cannot well be regarded then, as connected here Sfh in any way with the word for "seven". (2)
)nally appears.
of
in the
"rays"
Ihe epithet
bwi does not help to explain the asso The ground of their association
sfh-t
ciation of Sslt with Thoth.
however, not
far to seek. Silt, the Egyptian Clio, is a abstract divinity who was brought into close association with Thoth, the lord of literature, in her character as a personification of the scribal art. is,
more or
(i)
and
less
See
article
the goddess Ssl.t.
Schiifer, A. Z. 42, p. 72 on Me,:?* in Horapollo II, 29, Horap. says that seven signs held by two fingers signify The "seven signs are clearly, according to Schiifer, the seven
by
"
.Mo-jja,
ani-.sov, AJotpa.
rays, and the two fingers are
V.
The idea of seven has arisen from a misunder standing of sfh (taking it as the numeral sfh). The must still remain un explained. SxU is Mo-J7x as head of libraries: she is iMotpa because she determines the length of she is araicov, perhaps, because the royal reigns years of royal reign "rays"
:
are predetermined as eternal. 2)
Gardiner
points
means ally
for
muse of
"bow
.
Is
it
out
(Xotc.s
the
"loosen
possible
on
arrow"
the
discover any
to
history and a designation,
"She
story
and that point
of Sinuiie, f
b
of connection
that releases the
of the headdress of Ssl.t remind one of the conical
p.
265.
bows" ?
crown of
Bau, on which stood seven horns narrowing upwards to dien znr babylonischen Religion,
may
a
p.
105)
that
be used metaphoric-
the
point.
between the
The seven
"rays"
Sumerian goddess Cf.
Frank, Stu-
ADDITIONAL NOTES, (a)
Page
1
note
34,
mean sometimes the Edfu, Roch. I, 63 the king makes
Hdn seems
3.
to
calamus of the scribe. In an offering to Thoth with the words:
^^
"
-C2>
K^s.9 $
^L Olf
<f
7
vvi
sic?
the palette (i) and thy
"Receive
^i^
objects presented to the god are quite clearly the palette of the scribe, and a handful of reeds. That the reeds are writing-instruments follows also from the further
The
calami. "(2)
words which accompany the offering: "The things dear to thy heart which thy kl loves. Stretched forth is thy arm when in tho u performest thy task by means of them (the "task",
the case, being the writing of the royal annals). When, then, the epithet nb hdn is closely connected with such other epithets of Thoth as "Lord of script", "Ruler of books", it is probably best explained as
meaning simply
"Lord
of the
calamus".
(b)
of the epithets of Thoth in Appendix B the be added following interesting titles of Thoth oc
P. 180
may
To
:
the
list
curring in Ptolemaic texts. ^tv^s,
iri
Edfu, R.
(1)
In
this therefore,
(2)
R.
Q
II,
67
JC [T
who
ti t,
I,
3j7
&n &o
;
^-^
is
used for
and we should read
"palette",
read
hdn,
not
is
fits,
clear
fiom the
parallel,
Edfu,
:
"Presentation
TD ^^^ V
S
^,-v
Q
LL
AA/WXA v
II
i
the text above.
we should
That
etc.
signs (script, painting,
II, 67.
Edfu R. in
fashioned
v^
s
[71 LJ
the
and
of the palette to the
Lord of
palette,
of
the
calami
(
r)
to
the
Lord
ot
ADDITIONAL NOTES.
214
A the excellent one
ikr,
mnh
A R.
I, 3
excellent in counsel
.v//,
;
7 8 [cf. ibid.
I,
R.
I,
377.
Philae, Phot. 857.
;
nhm-nibf, whose heart
i*
fy
Edfu
;
not ignorant; Edfu,
is
63].
nb
the
r
tp
"S
Lord of the
AT/?/? >
i
g-ood 91
4,
Karnak, Bab
:
el
Amara, Scthe
^
nfj J|| ID o$im and goddesses Philae, ;
=:::F
J^ a
<
<^
7
in
happens I
|
|$
|
Hang. 25;
1
rP*H
)r
Z.
66;
cf. ibid. 4,
51
:
prince
Reckoner of the gods
f >
3546.
nb
*
the
m
1
Edfu, R.
;
Edfu, R.
.t,
~
bP r
"*
7; tf - ;;
* )r
cf.
ml
n
^
heaven
*"
TJ7
4,
Z. 3547.
Philae,
:
378
of
Ma
who knows
all
that
II, 68.
to utter
first
I,
P-*
command
;
Diim.,
Philae, Phot. 857.
:
et
Dcnd.
Mar.,
;
II,
14
(and
passm). \
?
/
-^Jq
K=tx
^ ^
_
^
I
of earth, ,
^^
n
fll
r
w
,
>s
-sV;;/
n
<^>i^
who determines
its
t]
m* QrWf*
course; Edfu R.
1,
leader
378.
the vizier; Philae, Phot. 285.
(c)
As
the texts of Philae are not yet widely known, the following passages dealing in the manner of the temples of Philae with certain aspects of Thoth, may be of interest to
the reader.
An inscription on the door of the library of the great temple of Philae begins thus: "This is the residence of the Prince of Wp-rlni i under whose command stand the Two Lands, who sends forth the .
.
.
great ones, and guides the little ones, without whom naught comes into being, the glorious Ibis who came forth from the
ADDITIONAL NOTKS.
215
when he gives heart of the god [Re]: tongue of Tenen [Ptah] Name Hidden [Amun], the command, throat of Him of the Great horizon. the when one is too, as Great
is
to
ape
he,
name as the -utter command,
his
this
land (or, this
Ibis,
Lord of the calamus
(hdn), the first fitted together
excellent in counsel, who the Highest of the High, the most
earth),
Hidden of the Hidden, who came
into
being when naught
has wrought all that is: there existed, who of himself alone him." unto is no other who is like On a pillar in the Great Hall the following hymn appears :
"Hail
"Hail
of
to
thee,
to thee,
Chons-Thoth, on saith
to thee,
Re"
Atum, and providest
this glorious
who
day."
rejoicest the heart
sacrifices for the gods.
May
thy heart
this glorious day when thou shinest forth. rejoice thereat, on came forth Thou art the god that high on his standard, who "is
from the god himself [Re]
;
whom opened
for
eastern horizon of
Re by whom
came
command the god who
forth at his
-
-
the doors of the
he was begotten. Every god what he spoke was accom
his great protected Horus by thou protect [also] king Eye (i. e., by the uraeus-serpent) do is Thoth, the Dweller in Hmnw. he for Ptolemy, Hail to thee, Thoth who appeasest the gods by whose deeds every god is appeased. Thou shinest forth in the eastern thou smitest the dwellers of the desert. Thou heavens
Thou
plished.
art
;
;
:
and goddess. providest sacrifice for every god which thou [Thoth] didst Horus of Hail to thee, thou Eye
which thou didst embrace when thou didst rise aloft name looh Thou didst set thy arms about it, in Hb (Ibis) F because of it thou wast sent forth in thy name
:
bring,
;
"thy"
(d)
connection with the problem of and Sti that these divinities appear Thoth s relation to in the legend of Onuris just like Thoth as bearers of the Eye see Junker, Onurislegende, p. 3i, note i, and of Horus. For It
is
to
be noted
in
Hn>
En>
Philae, Zettel
8544; and for &J, Philae, Zettel 3550.
PLEASE DO NOT REMOVE
CARDS OR SLIPS FROM THIS UNIVERSITY OF
POCKET
TORONTO LIBRARY
THOTH THE HERMES OF EGYPT A STUDY OF SOME ASPECTS OF THEOLOGICAL THOUGHT IN ANCIENT EGYPT
BY
PATRICK BOYLAN
M. A.
PROFESSOR OF EASTERN LANGUAGES, UNIVERSITY COLLEGE, DUBLIN, AND PROFESSOR OF SCRIPTURE, ST. PATRICK S COLLEGE, MAYNOOTH
177337. .
HUMPHREY MILFORD OXFORD UNIVERSITY PRESS GLASGOW COPENHAGEN EDINBURGH LONDON CAPETOWN MELBOURNE TORONTO NEW YORK SHANGHAI MADRAS BOMBAY CALCUTTA 1922
\.
33,
THOTH THE HERMES OF EGYPT A STUDY OF SOME ASPECTS OF THEOLOGICAL THOUGHT IN ANCIENT EGYPT
BY
PATRICK BOYLAN
M. A.
PROFESSOR OF EASTERN LANGUAGES, UNIVERSITY COLLEGE, DUBLIN, AND PROFESSOR OF SCRIPTURE, ST. PATRICK S COLLEGE, MAYNOOTH
17733?. .
HUMPHREY MILFORD OXFORD UNIVERSITY PRFSS GLASGOW COPENHAGEN EDINBURGH LONDON CAPETOWN MELBOURNE TORONTO NEW YORK SHANGHAI MADRAS BOMBAY CALCUTTA 1922
-
33,
PRINTED BY ADOLF HOLZHAUSEN IN VIENNA (AUSTRIA)
CONTENTS. Chapter
I.
II.
Tiie
of Thoth
name
Thoth
in
III.
Thoth and
IV.
Thoth and Re
V.
Thoth
VIII.
,
II
49
the Solar barque
in
58
62
as lunar deity
of
Thoth
76
as the representative of
Re
Thoth
special functions of
Thoth
as founder of social order
X.
Thoth
as author of the
XI.
Thoth
the all-knowing
81
83
as lunar divinity
IX.
"Divine
and of sacred
ritual
....
Words
88
92
98
XII.
Thoth
as Creator
107
XIII.
Thoth
in
magic
124
XIV.
Thoth
as
god of the dead
i30
XV.
Thoth
in
Egyptian Ritual
XVI.
Appendix A.
.,
The
Horus
Knneads of Heliopolis
the
The symbols Thoth
I
the legends of Osiris and
The
List of proper
B.
Epithets of
C.
Some
Additional notes
142
chief temples and shrines of
names
in
Thoth
which the name of Thoth appears
.
173 180
Thoth
divine associates of
147
Thoth
201 - 10
PREFACE. I
he purpose of
this
is
essay
indicate the chief ten
to
dencies of ancient Egyptian speculation in regard to the god Thoth. Taking as the basis of his work a fairly complete
examination of the chief references to the god in Egyptian and ritual, the author has tried to distinguish the
literature
more important phases of Thoth
s
ceived by the Egyptians, and to phases,
of his being help
to
character as they were con
show how
explain
these aspects, or
the various
activities
which are assigned to him in the Egyptian legends of the gods, and in the ritual of tombs and temples. An attempt has been made,
in
many
instances,
to
discover the simple
concrete meaning which often underlies characteristic epithets of the god, and the need of seeking groupings
which can
among
epi
any way be associated with well-defined activities or aspects of the god has been emphasised. The author has not aimed at anything like a full analysis of the
thets
in
individuality of the god. closer ture,
That would have demanded a much
and more detailed study of Egyptian religious litera a more extensive recording of results, than Egypto
and
logical scholarship has hitherto attempted in
regard to any
problem of ancient Egyptian religion. It will be noticed that texts derived from the Egyptian literature of the Graeco-Roman period have been freely used throughout this essay. Every student of Ptolemaic texts be comes rapidly convinced that those texts contain a consi derable amount of theology, which, though
it
cannot, perhaps,
VI
PREFACE.
be always paralleled from the older texts, seems to be fully in line with genuine Egyptian thought of the early - some -
times
of the very early Hence, whenever the period. Ptolemaic texts seemed to promise any assistance in explain ing
aspects
of
Thoth,
they
have been
used
as
authentic
documents of Egyptian speculation and belief. For the theological thought of the early period, the Pyramid texts have, of course, been minutely examined. Consi derations of space and expense have excluded the printing of quotations from the Pyramid texts, but frequent references to the numbered Spniche of Sethe s Pyramidcntexte will enable the reader to follow and control the writer s use of the Pyramid literature.
have been,
Passages from the Book of the Dead, in like fashion, for the most part, referred to, rather than quoted.
The references text of which, \V<">rtcrbuch
are
generally
to
Naville
s
Totenbuch
(in
the
however, certain slight emendations based on have sometimes been incorporated).
material,
The theme of this essay was suggested to the writer some time before the outbreak of the Great War by Professor Krman. The subject had already been treated by the Russian scholar Turayeff in his lion, TOTT, which was published in 1898. that was the outcome of painstaking work on Though study the
of the
Russian Egyptologist, it was, on the one hand, inaccessible to most students of Egyptology and Comparative Religion, and, on the other, it needed to part
distinguished
be largely supplemented and modified in view of the great advance in Egyptological research since 1898. Most of the results of that advance were stored up in the material which
had been gradually accumulated for the Berlin Wiirterbuch, and Professor Erman made the composition of this essay pos
by procuring permission for the writer to make free use of that material. The writer s gratitude is due to Pro fessor Erman not only for procuring that permission, but also, sible
and
still
more, for the unfailing generosity with which he
PREFACE.
VII
put at the writer s disposal his great store of knowledge and his keen critical ability whenever he was consulted on any question arising out of textual or other difficulties connected with the study of the character and worship of Thoth. To Professor H. Schafer, and to the other officials of the Egypt ian
Museum
at
Berlin,
and
to
many
of the
young scholars
who were engaged on work connected with the Worterbuch, the author is greatly indebted for much courtesy and kindness. The thanks of the writer are due in a very special way to Professor Hermann Junker of Vienna. To him he owes his Egyptian script and literature of the Ptole maic period, and to Dr. Junker s published work on the reli gion of the Ptolemaic period many points in the present essay initiation into the
are
due,
directly
or
During the passage of
indirectly.
this
essay through the press, Dr. Junker has found time, in the midst of his academical duties in Vienna, to read the proofs,
and to make many useful suggestions. For the writer
is
deeply grateful.
helped to prepare the
MS
stantly in the proof-reading,
The
title
To
Dr.
W.
much thanks
his kindly help
Till of
Vienna who
and assisted con
for the printer,
is
also due.
of the essay has been chosen partly to suggest intelligible aspect of
from the beginning an important and Thoth to the general reader, and partly that a
all
at first sight,
god who,
to
remind the student
might seem
to
be a divinity
of purely Egyptian importance, was, nevertheless, associated with such a widely flowing current of ancient thought as the
speculation of the Hermetic writings. St.
Patrick
s
College,
Maynooth. January 1922.
P. B.
CORRIGENDA. Page
3,
note
4, 1
6,
64, ..
84,
..
85-
,,
i,
read Xav. 94.
i,
,,
Rj lands.
3,
,,
Mj-stcrcs
5,
tig.
makes.
commands 6,
Sli [twice].
the
.v.f/
[instead
hsb"].
Chapter
The name
I.
of Thoth.
The name of the god with whom this essay is concerned occurs with considerable frequency in the texts of the Old In the oldest texts, however, it is written mainly with the familiar symbol of the god - - an ibis on a perch, and only very rarely do we find in the most ancient texts the fully written form of the name. The Old Kingdom gives us
Kingdom.
as a scriptio plena of
common
is
script
Thoth
also
name
s
in
the
~l|%^.(i)
This form of
funerary texts of the Middle
Kingdom, and is especially frequent in the inscriptions of the nomarchs of El-Bersheh. In addition to this script the texts of the Middle Kingdom show the following forms of the name ;
(a)
~^f
Kj^
<JI
Lacau, Sarcophages
ligieux, p. 79.
Lacau, Sarcophages Petrie, (b) 8
o
Kahun, PL
in
name
(i)
A
in
in
the
El-Bersheh.
;
Cf.
5. i,
206.
AAAAAA
TV
r,
(vol. 2, p. 89) (in the
\
^j^^^^u) A
Middle K. sarcopha
See P.
S. B. A.,
same script-form from El-Bersheh.
Lepsius, AltesteTexte, 46,
Common
re-
the determinative
Leipzig shows the same form.
1914, p. 36, for f
Lacau, Textes
212.
and often
Q Lacau, Sarcophages 28111
gus d)
201,
j>
personal
(
i,
Lacau, Sarcophages
(c) j
i,
The same form without
name
n.
of the festival
i.
Q """^
/N
.
Jrois annees de fouilles. Mission Thoth, the Hermes of Egypt.
\,
2,
p. 200,
Ibid. Tafel2, 22
^37. \\ Jl f~^
Cf.
and L. D. often. 1
i.
Maspero,
THE NAME OF THOTH.
2
New Kingdom and
In the scripts occur 9
(a) CT^J 9
;
o @
Cairo Ostrakon, Dynasty 20; Wb., no. 71.
\\
c^^Q^K^ A
(b)
//
Newberry, Ushabtis,
U
Claimed
xx
nos. i3
:
46582.
Ptolemaic period. Edfu, Koch.
v H A _ZL Papyrus belonging
AX
(d)
\\
i^$
I
the following
later periods
to
I,
419,
3, 6.
have been read by Brugsch
to the Consul,
in a
Herr Konig. Vid. AZ.
1868, p. 72.
The symbolic name
is
method
or non-phonetic
of writing
the
most common in all the periods. The Pyra an ibis on a perch, maintained itself in the
far the
mid
-
-
script texts of every
age of Egyptian
Probably the
literature.
script
most widely used in all the later periods is j^s This com as one call between a or promise, it, might symbol, ideograph, and a fully written out form of the name appears even as early as the Middle Kingdom (Cairo, 20519, Stela of the M. K.). The non-phonetic script appears in the various periods in the following forms .
:
i.
la)
Jgs r-^4-.
^
(b)
Old and Middle Kingdom. El-Bersheh. Pyr., J I
Brit.
Mus. 581. Stela M. K.
/.I
without perch as simply glyphs, p. 21).
= heb,
(Griffith
regards the
See
ibis.
Griffith,
ibis
Hiero
>7
(c)
^5^
(p ercn an( l feather) Cairo, 20478,
^
id)
J
ie)
Blackden and Eraser, Hatnub, El-Bersheh
i,
i,
M. K.
23 (Early M. K.).
15.
/$ El-Bersheh, often: Cairo, 20520 (Early 2.
New Kingdom
and
M. K.
).
later.
All the above non-phonetic forms of the O. and M. King doms recur in the later periods. The combined form of script (~ -
ibis
of the
and later
is,
texts.
was
as In
said
this
above the most familiar ;
script
form an ibis-headed man often
THE NAME OF THOTH. takes the place of the ibis on perch
Kap.
Totb.,
44, 3
stitutes the pi.
:
95,
i,
A
etc.).
ape for the
ibis
thus,
J)J]
and rare
parallel
JQ
3
(Naville,
script sub
Champollion, Pantheon,
(cf.
3o G). (i)
The Ptolemaic period commonly gives (usual)
frig*
In
late
we
period,
god
s
^
;
of Isis and
texts,
$jj*
:
Dend.
(Mar.,
those
especially
us such forms as 68 u)
Ill,
Graeco- Roman
of the
the following strange looking forms of the (Book of Breathing, 2, 18) ("Complaint
find
^
name,
J^
:
^
;
63)
Nephthys",
(Mar.,
^
;
^
Dend.
II, 14)
Schafer
(2)
;
has shown, however, that these forms are due to an inaccu rate of the hieratic group for hieroglyphic reproduction The hieratic for (3) sign closely resembles the hieratic
^
[1
Jj.
^
sign-group
The ape has
.
in later puzzle-script the
value
and so also has the symbol
:J1. This, together with a mis of the hieratic reading determinative, explains the script Jn fl.
(4)
(j,
The name has been preserved ancient
^ (i)S\
form
Sahidic
Book of Dead, Nav.
In
Text
s
Rel.,
J|.
^
\
name Thoth
the
A somewhat
El-Bersheh.
9])
In
there
4,
on the
a
is
coffin
curious
^y-^-
>8\
Jf
-
o
\v,
(Textes Rel.,
The
p. 79).
similar case of variants
Annales du Service, Vol.
variant
n
of
coffin
ft
p.
21
3
f.
Jf
appears is
(1
district
Cf. Pyr.
fl \\
VJ
as
a
~
of
from the same
II.
^ ^
to
6\
(h
..
variant for
X
44,
us in Coptic in the Bohairic the name
to
(5)
,,
Lacau
In
viz.,
and
GOOyT.
is
42;
e.
from
O variant
f for
"
(2)
Cf.
Q 1
(3) A. Z.
807.
Cf. also
1 I
iVM +~=*
MM
40 (1902/3),
,
Athribis.
p. 124.
A
PI.
XXV.
similar reading of
the Turin Stela, no. 157.
Cf.
article
Jj
for
^,
Brit.
Mus.
by Gardiner and Sethe, A. Z.
47, P- 58(4) (5)
Cf.
So
Grofie Oase 17 (Brugsch), in
the
Paris
Magical
=
$
Li
Papyrus.
,....->.
<
n ^
Cf. A. Z.
Q 21
(i883),
p.
by Erman). i*
100
f.
(art.
THE NAME OF TROTH.
4
appears as
OCDOyT.
A
(i)
form
OAyT
also
appears
in
Coptic. (2) In Aramaic
the name appears as rum (Sachau, Aramaische Pap. aus Elephantine, passim). In Neo-Babylonian we find the form Tihut (Ranke, Keilinschriftliches Material, p. 41).
In Greek several forms of the name have been handed down. Pietschmann (Hermes Trismegistos, p. 3i f.) has brought
together the chief types HsuO (Plato, Phaedrus, 274 c H;jO (Rosetta Stone, 1. 49). :
<-UO
proper name
the
(in
Eigennamen, rtcoO
Philebus i8bX
:
117.
Cf.
HsOjAwji;.
HsO
Agyptische
Parthey,
the toneless form of
is
(Syncellus, ed. Dindorf, p. 72). HaT. Also, Hwr, Spiegelberg HO>T,
has
0o>6\
(3) to
attempted
the Coptic. From OCOT, which is a contraction of the Bohairic OCDOyT (like TO)N from TCDOyN, cf. Sethe, Verbum I, 171), Spiegelberg derives, several forms
various forms from
these
explain
:
Achmimian form of OCDT
-an
(a) HsuO
[cf.
A.
Z.
24
i
1886),
p. i3o].
(b) Hr: ic
-
i
<-)ET
in
a
Faiyum form,
a
toneless form,
like
toneless form Th e n*t (from e
MMCDTGN. The form OOyT
for
OSTI/WTJ;.
to Spiegelberg, arises
compounds, according
ing
MMATGN
as in
OOOyT)
:
//
from the
naturally
becom
}V.
(e)
MSTCSTXIS;) is an older form, and not so tone HT. OtuO This Platonic form Spiegelberg confesses he can not explain. He conjectures, however, that it has arisen from an Egyptian (Coptic") dialectic form.
(f)
OtouO
(d)
H:T (as in less as
and
OU-JT
are the
same
(1) Recueil, (2)
Ad. 4}. (4) IACV
Is
OCDOyT. (4 The name would be, thus, due
as the Coptic
various Greek forms of the
i
1901, p. 199.
this Sahidic
(3)
r
Cf. Kyland,
Rec. 1901,
p.
io 9
Demotic Pap.
HI,
p.
186.
drum, Ostraca
f.
Philo of Byblos quoting Sanchuniathon speaks of Taiauro;
A iyuKToi
civ
ixaXssav BtouO, AXsi-avSpEi; 3| HtoO. Cf. Reitzenstein, Pohnandres, p. 161. Clement
of Alexandria (Strom.
1,
says (Praep. ev., cap. 9,
p. 356. p. 3i
Migne, vol.
8,
col.
769)
calls
Thoth, HwjO. Kusebius "
32) Bto-j0
o-
AIIVUTCTOI,
AX^avopsr; 6coO,
Ep^v
5e
THE NAME OF THOTH.
5
directly to dialectic forms, or to differently stressed forms in Coptic.
name appears
In Latin the
deorum
III,
6,
vol.
I,
3,
as Theuth (Cicero, De and Thoyth (Lactantius, Instit.
cap. 22, 56), I,
1
p.
nat. dh>.
ed. Fritzschej.
3,
From
the foregoing textual and traditional material it is possible to reconstruct the Egyptian pronunciation of the god s
name. The Sahidic eooyi belongs to the class of Coptic substantives ending in T, in which the chief vowel stands before the consonant that precedes the T. It would suggest, therefore, an Egyptian form like De-howti or Te-how-ti (cf. Kopt. Gramm.*, p. 60). The form GOOyT, again, short O reminds one of nisbe-forms and these nisbepresent, as Sethe has shown, the same general
Steindorff,
with
its
;
forms
ap pearance as substantives with pronominal suffixes. As O)AHT and 0)ANT come from and ffjj] o, 2pAl-2pHI from ^, in from like so, manner, the apparently nisbePA2T p<D26, form D e howti would be derived from Dhwt. If 0OOYT has arisen from a nisbe of Dhwt the name Thoth would mean "He of Dhwt", one from Dhwt", or Dweller in Dhwt". Spiegelberg has very rightly com pared the names GOOyT and ClOOyT, (i) ClOOyT is "He of Siut", and OOOyT on this analogy must be "He ofDhwt". "the
"the
The
name
divine
""^8
V
(v3^
with such other names of deities as (Harris
MM
-
var.
-3^2& U i.
e.
Atum) l
-
(~^
(Pyr. 2081
J ^lk ^-^ H =
D
\\
"o
("god
of
-
paralleled
(Harris,
1,
61 a, 8)
;
(Pyr. 1145); Ruti
=
"he
of the
lion",
i-l
H-hH
<C
;;
>
^
^
r^
5);
59,
I,
mav ^e )
u
"
(
the god of Sepa" theg0dof
= Anubis)
;
wunged Horus).
Edfu"
Both
from the form of the name, therefore, and the existence of obvious parallels, these seems to be good reason "
for regarding
\
9
from a place-name
as a nisbe, or place-adjective derived *^j) v
(i)
Recueil,
Hall of Osorkon
II,
1901,
p.
199;
ft
^
^K
o.
It
must be admitted, how-
-21
cf.
Festival Hall, PI.
A. Z, II,
1883,
p.
95.
Cf. Bubastis,
Scdfestival
THE NAME OF THOTH.
6
Sepa and Siut and Edfu
ever, that, while places like
town or
well known, a
named
find a district
i
g \f\ _1T
"^
*2
We
miliar.
named Q
district
x>
mentioned
in
etc.,
not
s
are fa-
Ptolemaic
^^>
8 might be read as v^ ^ ne town town wherein is Thoth", mentioned in the
texts, (i) Possibly this
name
fl\
^jfeQ
"the
town in question was But there is nowhere in Egyptian texts and indubitable evidence that any Egyptian town was called by that name. Of course, just as Ruti is
Pyr. texts (1271 c), called directly Dhn
any clear or district
"
"^
that the
may imply
t.
OOOYT
of the
the nisbc lion", might be derived from other than a name. Here, however, we meet something place the no that substantive t Dhn is known in again difficulty "He
While
Egyptian.
seems probable, then, that
it
OOOYT
is
a
the existing state of our know nisbe-form, impossible, ledge, to determine any thing further in regard to its deri vation. For the sake of completeness, and to illustrate by a in
is
it
how
of failures
history
difficult
it
is
to
name
explain the
add here a brief account of some of the most plau sible attempts which have been made to solve the problem of the origin and meaning of the name. Thoth,
I
a) Naville
2)
i
a substantive
name
the
Loret the
god
~H V
regards c^>
B
as an adjectival form from
(=
>S\
as meaning,
He
stork, or crane).
dieu a tete de
"le
explains
grue".
has put forward a similar view. He explains name as dieu en forme d ibis". and postu-
(3) s
"le
<r-=^3
lates the existence of a
word
/^9
^k
^^-=6T6(1)I,
Tll
(sic!)
"ibis".
Piehl
means
(1) Mar.,
Roch.
I,
c^$p Dend.
=
*\
v\
II,
27,
15;
assuming that
and that the epithet
crane or
39
II,
d
;
is
<=^>
v
8 X _21
\\
derived from
ibis.
Dum.,
Geogr. Inschr.
Ill,
22;
Edfu
333.
(2)
was
Naville,
"crane-headed"
word
a
follows
(4)
A./. 1877, 28
the ibis-headed (3)
Bulletin
Mrthologie,
p.
439
If
ft.
de f.
1
inst.
fran<;.
(4)
thought that the primitive symbol of Thoth
Naville
man, he had no
basis in the texts for the view.
d arch. or., vol.
Sphinx
II,
p. 51.
3,
p.
18.
(/.
Brugsch, Rel.
u.
THE NAME OF THOTH. (b)
Maspero
name
derives the
(i)
some
of
which
to
connect the god
explain In an article in the Recueil fies
O
word
the
ween Thoth and (c)
Goodwin
with
^8
also inclined (2)
and
^,
to
Ahmed Bey Kamal
(3)
identi
an d with the Coptic
5! y
to find a close relation
bet-
6f\
\ \J
== Thagout, Kor an Jj (
c^^
explained
(4)
the
ibis".
He seems also (ibid.) O v @
Tll.
*S
gives no text however,
name somehow with
s
dieu
"le
jjT1
He seems
bird-name occurs.
as
it
He
sort of bird.
in
this
name from
s
god
7
v
o s*
He
^
as a dual
_zr
IV,
c.
f c=
\\
:l
54;.
8 x
v>
/i
explains the dual as an intensive form, and suggests that the god s name means "Great Ibis". At an earlier period Goodwin derived the name from
(=
Tl^l
p s=>
X
"grus"}.
which he explained as
<
X
The ending
J^
j^
this
(6)
s
or
"craftsman".
excellence",
Levi
sco// v. (
on Goodwin
Pietschmann
of
"dual
y.r:
apparently
accepting
(d)
,
being a
the artist
^fe>
"artist"
^
view,
his
in
us
gives
(5
)
would make dictionary,
the
word
authority.
agrees with
Goodwin
in
regarding
as
a dual ending, and explains the god s name as "double or "ibis y.a-: ;o/;r,v". He points out that the (so-called) dual ending is omitted when the "superlative" epithet
ibis",
"twice-great"
is
used with the name. Pietschmann admits,
is however, that the superlative force of the ending sometimes forgotten by Egyptian scribes. Pietschmann, like Goodwin, then, supposes the existence of a word
lp|^\ (e)
or
meaning
cf^|%>
Lieblein (7) thinks that the
(i) Biblioth. eg., vol. 28, p.
1902, p. 21 (4) A. L. 1874,
(3)
name
of the god.
lunar character
119
f.
f.
p. 38.
(5)
A.Z. 1872,
(6)
Hermes Trismegistos,
(7)
Gammelaegyptisk
p.
22
f.
p. 3.
religion, p. 72
"ibis".
f.
1
ft^
y
(2)
ibid.
y^ is
suggests the
connected
with
THE NAME OF TROTH. this word means either the yellow topaz, The word refers mainly to the yellow, or pale-
and or jasper.
The ending is adjectival, ^ and the name A x should mean the yellow, or paleyellow, god. This would be a name for Thoth as moonyellow, colour of the stones.
o
A p
god, and would suggest the peculiar appearance of the to think that k might mean
moon. Lieblein seems also
fi
U /N
coloured bird, Me lays stress c., the ibis. in this connection on the point that Thoth as moon is usually depicted with a yellow-coloured head, (i) the yellow
Lefebure
(f)
/
.
long ago connected
(2)
and sought support
(== lead)
with
jl y for
this
cz>8
view
the ex
in
(Bk. of D. Nav.
pression
c.
i3
4 J&^|]"^J[j~ ^CD = for this TA2T 4 Unfortunately view, however, 5). ( lead) and GOOyT do not seem to be in any way really connected. all
Against
,
the above attempts at explanation stands the so far as we know, no Egyptian word
fact that there exists,
of the form lf^ \S or \N. Neither is \ Jl A JT I a proof of the existence of Maspero s
for crane or ibis it
possible
We
But the bird i.
3^>Q,
Q
C>
polis Parva).
I
e.,
i
^v^
Baklieh
s
in
have not been able
would
s
o
cq
""5*==
^^
the bird in
jj
indeed, in an Edfu text (3)
find,
.
,
c^>
find
to
^*^
^z^
|
apparently, the same as
Hermo-
the Delta (near
any text which
to discover ^^-^ ^
%r^ as
reading of
justify Maspero j) y The suggestion that the god s name is based on a word o meaning ibis is a mere assumption. There is really d no such word as with the meaning ibis. Ibis is *A/WVAJ not /.
\
j_
-Q
,
<^
<o
Hermes A somewhat
(1) Ibid., p. 74. Cf. Pietschmann,
Mythe
(2) I
etrie
the
in
=
208.
p. 116.
the
white metal,
Hebrew
Edfu Roch.
I,
i.
e.,
lead.
Trismegistos, similar
view
Petrie thinks that Dchuti
word being zehat
the root of the
connected with the (3)
p.
Ancient f -ffypt 1917,
moon"
which
Osiricn,
F*etrie
(i.
e.,
supposes
p. 7. is
apparently also
put
means
that
forward by
who
"he
<~*^a
^
8 V
\\
may
r\~*.
307.
-*s
^^
is
\ I
A Dchuti
is
probably to be read simply as bnw,
/ be
THE NAME OF THOTH. .
It
however,
is,
true
quite
occasionally called
We
.
that
in
find
^
<>
9
late
texts
Thoth
as a
name
of Thoth
is
O
Dendereh,(i) and, at times, his name is written as (JK We have here, however, no more than a mere epithet of the in
O
god.
the tongue of a balance, and
is
familiar scenes of the
many
relation with
deceased
Book
the scale or balance
Thoth appears
Dead
of the
which the heart of the
in
From
weighed against the feather of Truth.
is
in
very close
in
his
Judgment-scene, Thoth has become, familiarly, the tongue O) of the balance, just as he has become, from his A n tfv role in the same Judgment-scene, In the judgmentscenes of the funerary texts we sometimes see the ape of role in the I
.
(I
Thoth represented actually as the tongue of the Judgment.
When
as a
then,
used as a name for Thoth,
is
mere
epitheton,
and
in
is
scales it
is
of
used,
no wise connected with
is well known that the first month of the Egyptian was called in the later period Thoth. It might, then, year seem not improbable that there should be some connection ^ between this circumstance and the early name cfiven to
It
Mv\ season. (2)
gl
etymological connection between
*
names
v\ Jl
Is there, then,
and
\\
some
as month-
\\
? (~*i
The name
seems
to refer to the Feast of the
Drun
kenness of Hathor (3) which was celebrated in the first month, and thus gave its name to the entire month. There is, there fore, no need to assume an etymological connection between the
two month-names
in
The name
question.
seems
to
\\
have been given to the first month before Thoth s name was connected with that month in the time of the XVIII th Dy(1) *
O
Mar.,
C
O (2)
/<*
O
Dend.
=
I,
"the
<^.
Ramesseum
3q
d.
In
Mar.,
L. D.
Sethe, Heft 15, 119 (unpub.).
10, 60).
II,
41
a,
the king
described as
is
Thoth".
170171. Medinet Habu, Treasury Tomb of Min, Mission V, 365.
of
III.
(3) See text pub. in Mission, V, 365,
(copy by Sethe
Dcnd.
balance-tongue of
and
cf.
Theban tomb of
|
Ramses
V\/
III.
THE NAME OF THOTH.
io
The connection
nasty, (i)
seems
of Thoth
to indicate the steadily
of time
god with any word
no less impossible n a postulated
1
^KV
cr
y,
GHOy
v\ with _2T
-
was a wind-god.
called because he
or
>
name of
1
^
/^*
i*1
s
*
as Naville proposes to do, (3)
to connect,
A
"Lord
(2)
*\
8
*=^>
month
first
seems, then, to be impossible to connect the
It
the
the
growing importance of the
New Kingdom.
in the
name with
s
as
if
Thoth were
name
If the
so-
to be ex
is
plained by derivation from the designation of some familiar object, that designation must, at least, be known as an element of the Egyptian vocabulary.
would seem, then, that the only reasonable proba which emerges regarding the name of the god is that
It
bility
it presents a nisbe-form resembling the familiar w.v&otitles of the gods of Sepa, of Edfu, of Siut etc. The apparent confusion
consonants
of the
name
the
^
no
raises
c=^a and
*^,
c=^>,
Egyptian forms of
in the
The Egyptian That the Greek
of importance.
difficulty
often passes into
o
and
later into o. (4)
form of the name ends or begins sometimes with
T, and some to measure the of fixity want large in the Egyptian consonants, and partly also to the tendences of Greek - to pass into and rice rcrsa in the transliteration of foreign, especially Egyptian, names.
times with
is
(1) Sec
article
1901.
(2)
Berlin
n
fi
=*= M
S^ <&
i
i
1
/2 I,
form of the god
contracted
name.
Pap., in a proper
compared
H 4
A
by Gardiner, A. Z. 1907, p. i$hft. Cf. art. by lrman, A. Z. month-names on the reverse of Kbers Papyrus.
dealing with
J2<Sf.
p.
the
\\
"The
TI
i
wfT^
on words
play
_$ o
a
in
clue,
.wwvv
in
jH
11
1
(/
1
hearts of the gods are
made
=
t\
<-^
With
am Thoth
I
<=*
J^
sad by his
**
mouth
fa
this
in
a
be
may *
<r~=^
:
*_ D
e
2fl
in this his nameThoth".
\J.
0)
A. 7.
(4)
See Maspero
1877. p. 20. in
Rec. 1915,
160
p.
n f.
I
I
and then
(1
^ f\
.
So
DR
mo \\
oft
A
f.
Thus
occurs.
Thoth-comes").
the Turin Pap. 238
: f\ H1J slIIJ^ 1
name sometimes
s
noted bv Maspero. \\
I
|
I
o^,
GR
c-^^a >
fl
I ibid.,
V
o
^^
"*
~^
^
n
g
~*F!3
fix
T| V\ becomes ^ JS^ ^\ *& Ij^r (e=3 = r and, hence, nnr). A I
.
>
I
o
O
O
etc. is
X
\\
p.
1
68
\\
1
1
1
*
\\
1
1
\
Chapter
Thoth Of
in the
II.
legends of Osiris and Horus.
the numerous myths and legends to which ancient monuments and texts refer there is but one which Egyptian we can reconstruct with reasonable completeness. It is the all
legend or myth of Osiris. This legend, however, would have for us as incomplete and fragmentary as the multi tudes of others alluded to in passing, or vaguely outlined, in
remained
had not the divinity which of the most vigorous theme, become, supplied of ancient religious propagandas, and of historical accidents which are but obscurely known, the most powerful and vene rable of the Egyptian gods. Another circumstance -quite Egyptian
rituals
its
or
calendars, in
virtue
has contributed greatly to make the Osiris-legend of decisive importance for modern students of Egyptian religion Plutarch selected that legend to illustrate by its various pha external
:
ses his theories on the nature and growth of religious beliefs. Plutarch has thus given us a moderately systematic account of the worship of Osiris, and of the origins of that worship and in Plutarch we find, grouped together to form a ;
single
many features of the Osirian legend which would otherwise have remained for us without bond of connection, scattered here and there throughout the literature of Ancient picture,
Egypt. But, while Plutarch has thus systematised for us much would have remained without him empty of meaning and
that
reference, his very tendency to systematise, and his preoccu pations of theory often diminish the value of his work for modern students. He seems, at times, to confuse fact and
sym
bol,
more
and to
his
groupings of incident are often, no doubt, due the needs of logical construction, than to the realities
of ancient Egyptian belief. Yet,
however much Plutarch s phi losophy may colour his description of fact, we may take his account of the Osirian legend as largely reliable. The control
THOTH
12
IN
THE LEGENDS OF
which native Egyptian texts supply, account.
in
is,
the main, a
-
OSIRIS
AND HORUS.
especially very ancient ones ground of trust in Plutarch s
The legend
of Osiris, as outlined in Egyptian texts, and in Plutarch, may well be taken as the best starting-point for the study of the most ancient organised Egyptian theology. It will
to
serve here to supply important points of view in regard To discover the real place of our god in the Osirian
Thoth.
Cycle
to ascertain
is
his
importance
in
the most ancient re
ligious thought of P^gypt. It is necessary to discuss whether Thoth belongs to the legend of Osiris essentially or merely
wether his importance as a divinity preceded, extrinsically or was mainly due to, the growth of Osirian cult. It must ;
obviously be of importance to show whether there are any outstanding aspects of Thoth which owe their origin solely or chiefly to the story and the religion of Osiris. And, as the legend of Osiris is closely involved with those of Horus the son of Isis, and Horus the Sun-god, it will be necessary
two Horuses, If s place in these Thoth we succeed in defining, even vaguely, ancient legends, we shall have reached some notion of his importance among the gods of Ancient Egypt, and some idea of his character as it was primitively conceived. to investigate
Thoth
a)
s
role in relation to the
Thoth
in the
legend of Osiris.
In the Osirian legend of Plutarch there are five chief dramatis perstmae - - Osiris, the prudent king who procured
Egypt the blessings of peace, well-being, and civilisation, spouse, Horus his son and heir, Typhon (Set) his unscrupulous and energetic rival, and Hermes (Thoth) who appears chiefly as thg friend and legal advocate of Horus. Plutarch speaks of a great la\v-suit which Horus had to su stain against Typhon in which the strong support of Hermes for Horus. (i) The aim of Typhon in the law-suit was to prove the illegitimacy of Horus, and, thus, for
Isis his faithful
all right of succession to the throne the brilliant support of Thoth the legiti Through Horus was established, and his right of succession
the latter of
to deprive
of Osiris. macy of
(i)
h.
et
O. ch. 54,
34
:
19, 8.
THOTH
THE LEGENDS OF
IN
OSIRIS
AND HORUS.
i3
to Osiris confirmed. This victory of Horus over Set through the advocacy of Thoth Plutarch calls a victory of reason (Lo gos} over disorder and evil.
Plutarch can follow it
s
description of this great law-suit, though
we
main features, is confused in detail. It is obvious that Plutarch had not sufficient data to give a per fectly clear and consistent narrative of the legal conflict bet ween Horus and Set, or of the part played in it by Thoth. There are gathered together in his narrative strands from in its
several ancient legends.
With the help of the native Egyptian we can complete the Plutarchian version of however,
texts,
the Osirian legend and of Thoth s place in it. It is clear from his work that Plutarch did not really regard Osiris as an ancient king who had founded the civili sation of Egypt, and had been opposed, and, at last, destroyed by his rival and brother. Osiris is for Plutarch a symbol either of the all-fertilising Nile, or of the moist
reproductive powers
of nature(i). He is satisfied that Osiris is somehow symbolic of generative or reproductive power in nature, for he finds that Osiris and Dionysos have been identified.
He, further, raises Mathematikoi the question whether Osiris and Set (Typhon) are not to be contrasted with each other as sun and moon. (2) In this reference Plutarch finds many points in Osiris with
the
which suggest, strangely enough, moon.
his
identification
with the
Plutarch, then, is not seriously concerned with the idea of Osiris as a king. Whether, however, Plutarch was led to explain the Osirian legend symbolically rather than histori
because he had closely studied the native Egyptian teaching on the matter, or because a symbolical interpre tation fitted in best with his theories of religious develop ments, we cannot determine. He is wrong, at all events, in attempting, as he does, to reduce every feature of the legend to symbolism. In the legend of Osiris, as in most ancient myths, popular constructive fancy and priestly speculation have added many details of importance to the primitive myth. And these additions have not always been made in the spirit cally,
h.
et
O.
c.
32, 2
(2) Is. et
O.
c.
34.
(1)
ff.
Cf.
:
c.
cc.
33.
36-39
:
4142.
I
THOTH
4
of the legend
Thoth
tain
s
IN
THE LEGENDS OF
AND HORUS.
OSIRIS
s primitive symbolism. Hence, in order to ascer true role in the Osirian story, we must seek to
disentangle that story from the accretions made to it by the cannot hope, however, to set popular, and priestly mind. up more than a purely tentative reconstruction of the pri
We
myth of Osiris. But it is obviously only by discovering the primitive form of the legend that we can decide whether Thoth was, in reality, one of its dramatis personae. mitive
i.
The primitive Osiris-myth.
The Osirian
religion appears as well established in the oldest religious literature of Egypt - - the Pyramid texts. It That the is, indeed, the dominant religion of that literature.
Osirian cult had passed through a long period of development it appears in a stereotyped form in the Pyramid period must be assumed. But, even in the oldest texts, the primitive
before
form of the myth, the nucleus out of which Osirian religion had grown, is almost forgotten. Even in the oldest texts we can see that a large mass of heterogeneous detail has already been built up about and above the primitive myth. Yet some the Pyramid texts the ideas of the primitive Osirisshow through the details superadded by century-long myth
times
in
Erom these occasional glimpses of the primitive the which early literature gives us, much support can myth be derived for Plutarch s symbolic interpretation of the Osirian legend, and, particularly, for his view that Osiris represents speculation.
somehow It
is
the reproductive forces of nature. well known that the ritual of the Osirian cult re
sembles, even in the oldest texts, the ritual of the so-called and we know that in the ancient world "mystery "-religions, i
were, as a rule, attempts to dramatise occur rences in nature. It would be reasonable, therefore, to regard the "mysteries" of Osiris, or the "Passion" of Osiris as a dramatisation of some event in nature, possibly of the death
the
"mysteries"
of nature in late
autumn and
If the
cult
at
its
revival in spring.
was based on the recurrence
of the passion of Osiris (i) Herodotus II, ijof. speaks of the representation Sais as uyjt^cta. Plutarch also speaks of the dramatisation of Osiris sorrows as
tsXtzap.
primitive
winter, and
of Osiris
(Is. et
613660.
O. 27).
Cf.
Moret,
La
Passion
d
Osiris,
Revue
de
Paris,
1909,
THOTH
IN
THE LEGENDS OF
OSIRIS
AND HORUS.
15
of natural events, it will have had associated with it very probably, some of the practices of sympathetic magic. That there is a well-pronounced magical element in the oldest Osirian texts seems fairly evident. But, so far, scholars have given little attention to this feature of early Osirian theology. The data at hand to determine the meaning of the pri mitive myth of Osiris are few. This essay is concerned with them only in so far as they help to throw light on the growth of the cult of Thoth. give, therefore, no more than th* general heads of the Egyptian evidence for the Plutarchian or symbolical theory of the Osirian cult.
We
Osiris is represented in the Pyramid texts (x) as carry ing off the dead as his booty, /. e. in his capacity as earthor Geb. (2) It appears, again, from ancient texts (3) that god^ Osiris
was sometimes worshipped
as a tree. Schafer has given connecting Osiris with the /?/rr-tree in Abydos by means of the notion of tree-worship. This ^Ar-tree stands in the closest connection with Osiris. It is mentioned in the "mysteries" of the god. It is not impossible that the motif of the legend in which the coffin of Osiris is discovered in the erica tree (5) is derived from the cult of Osiris as a tree.
reasons
In
(4) for
many
places Osiris appears quite unambiguously nature, or of vegetation. He it was, as
god of burgeoning learn from Greek taught
men how
sources, (6)
who
as
we
discovered the vine, and
to cultivate corn. This
would not, of course, Osiris a primitive for he was corn-god, or vine-god not anything so definite as this to start with. (7 But the ancient Egyptian texts certainly bring him into close relation ,with developing plant-life. (8) He is lord of the vine when
make
}
it
is
luxuriantly abundant (Pyr. 1524).
(1)
Pyr.
(2) Cf.
name
145
find Osiris
128587
(3)
Pyr.
(4)
A.Z. 1904,
:
Cf.
p. 109.
p. Is.
104. et
O.
U-Pkr --
c.
20.
"the
District
of the
PAv-tree".
was
the
burial-place in Abydos.
(5) Is. et
O.
(6)
Diodorus
(7)
Cf.
c.
15. Cf. Pyr.
I
14
:
15,
8
:
1285-7. Plut. Is. et O.
i3,
i.
Journal of Hellenic Studies, Vol. 29 (1909),
Moncrieff. (8) Pyr.
sending
350.
:
Krman, Religion,
of Osiris
We
699
:
1019.
p. 86.
Art. by
Scott-
THOTH
6
1
THE LEGENDS OF
IN
OSIRIS
AND HORUS.
the dead king as herald of a year of plenty, (i) A calendarnote of the late period for the 25 Ul of the month Thoth must be points in the same direction: "On this day nothing eaten which bears any resemblance to the grape of Busiris." (2)
aspect of Osiris as symbol of nature in its may well connect the custom of planting corngrowth seed in clay images of Osiris, and also the custom of outlining the figure of Osiris with corn-seeds planted in the soil. (3) When the corn sprouted in the clay image of the god, and when the
With
this
\ve
he green of the sprouting corn outlined the figure of the god, could readily be seen to stand for nature in its reproductive of power. A similar custom existed of sketching the figure strewing the outlined figure with
Osiris on a piece of stuff,
and planting corn in the earth thus strewn. (4) These customs seem to point clearly to an association
earth,
of Osiris with the
of vegetation.
life
haps, be safely assumed that,
nature
in its
falls in
It
growth.
on
celebrated
some,
the
well with this view, that, ac
death of Osiris was
the feast of the
to Plutarch, (51
cording
may, therefore, per
It
at least, of his primitive
was regarded as the fructifying principle of
Osiris
aspects,
in
Hathor (November).
17"
The Papyrus
*A/VA
ii)
XVIII
p.
MO
v
Pyr. 1194,
c.
Osiris
<"f.
fi
D
title
(I
\
JV,
Sharpe and Bonomi
Seti
I,
S-
(2}
Wreszinski,
(3)
Brugsch,
Tagwahlerei im alien Agypten. Archiv.fur
Vol.
Rel.,
XVI,
f.
.\fvsteres ge.,
p.
Report, 1902/3,
A. 7.
41. p. 5
s
character
p.
Totb.
1898,1*.
p. 24.
dans
Fouilles
14) Daressy,
of Osiris
:
1881,
Naville,
as
80
82 10
101,
:
Murray, Cf.
12.
Osireion,
Moret,
28.
p.
Egypt. Kxplor. and Arch.
la vallee dcs Rois, p. 20.
For the whole question
once Nile-god, earth-god, and god of vegetation, see
at
23. The breasted, Development of Religion and thought in ancient Egypt, p. 18 E. also work. Cf. in this texts are Meyer. carefully quoted pertinent Pyramid
Agvpten znr /.cit der rvramidenbauer, The theory of the connection of p. 191. Fra/er (Adonis*, 2
Religion
,
p. 21
269
p. f.
A
ff.)
:
p.
19;
Baudissin,
Adonis und Ksmun,
Osiris with vegetation
F. Meyer, Gesch. d. Altertums. Bd.
strong attack on
this
view,
I
is
supported by
2 ,
and an attempt
p.
70
to
:
Erman,
make
the
from the pen of Scott-Moncrieff, may be read primitive Osiris a god of the dead, of some in the Journal of Hellenic Studies, 1909, p. 86. An important statement the for evidence the weaken to vege aspects of the Osirian problem, tending tation-theory
has
Amenemhet,
pp. 55
(3)
Is. et
O.
been ;
c.
81
^2,
made by Gardiner, 93. /.
in
Davies and Gardiner,
Tomb
of
THOTH
THE LEGENDS OF
IN
Sallicr assigns the weeping of at the time when the Nile Thus,
OSIRIS
AND HORUS.
17
to this same month, (i) was sinking, when the trees when nature was visibly tending to decay, Isis"
shed their foliage, when the south winds (Typhon) began to prevail over the at this time of general death, pleasant winds from the north, Osiris also died. His death synchronised with the death of nature.
With
the
symbolism of Osiris as representing the re productive powers of nature is connected his identification with the Nile. Thus, it is said, Pyr. 589: "Horus comes: he perceives his father in thee, fresh (2) as thou art, in thy name In Edfu there is an unmistakable (living) water."
fresh
passage. Osiris is represented as spewing forth the Nile, and the accompanying text says: hide my body to make thy "I
fields
prosper."
(3)
With
this
we may connect
designation of the Nile as the
Shabaka text
"outflow
Osiris appears as
the inundation belong,
"He
and who
is
to
of
the
Osiris".
whom
the
waters of
drowned himself
and one must agree with Erman when he says of
frequent In the
(4)
therein";
this
passage "His e. Osiris ) role as (i. god of the cultivated fields and of vegetation, could scarcely be expressed more clearly." (5) The dramatic element, which is known to have been an :
ciently present in the cult of Osiris, points, as was suggested to the probability that that cult developed from a
above,
nature-myth. Further, it has been shown that Egyptian litera clear, if not frequent, indications that Osiris was
ture gives
regarded anciently both as a Nile-god, and as an earth-god. not a very great assumption, then, to suppose that in the
It is
primitive
(1)
Indeed
it
myth of
From
the
iStli
would seem
month of Hathor.
Osiris, this
to
the
as if all
god represented, or was
25^ Hathor were made
identified
the Osirian barley-beds.
the chief Osirian festivals were celebrated
in
the
Davies and Gardiner, Tomb of Amcnemhct. p. 115. Whether the feast of "Earth-hacking", which was held on the 22 n ^ Hathor, points to agri Cf.
cultural aspects of Osiris,
is uncertain. Cf. ./. of Kg. Arch., 1915, p. 121 ff. (Review of Adonis, Attis, Osiris by Gardiner). Is there any connection between the Osirian barley-beds and the c :or: r;p: of Isaiah 17, io 3
Frazer
s
<i
:
(2) Cf.
with this the Pyr. texts 21
(3)
Edfu, R.
(4)
L. D. IV.
(5)
Erman, FAn Denkmal
II,
1
I
and 848.
48.
l3b
(Ptolemaic).
Thoth, the Hermes of Egypt.
nieniphitischer
Tlieologie, p. 934. 2
r8
THOTH
IN
THE LEGRNDS OF
OSIRIS
AND HORUS.
and generative element
with, the fructifying
in nature, (i) -
whether we take him as vine-god, tree-god, or god of corn, or god of the earth or of the Nile. This idea of Osiris may underlie the legend of the dismembering and resto possibly ration of his body.
other lands, so also in Egypt, the waning and rebirth of nature furnished motifs for religious dramas. With the "Passion" of Osiris one is forced to com
As
in
of Dionysos and Attis. pare the saga of Tammuz, and the cult -Asiatic, Greek nature-dramas Semitic, ancient The
and roles of their dramatis agree substantially in the number the dying nature-god, his in all pcrsonac. There are present foe and rival spouse who bewails him, and his malicious who brings about his destruction. How many actors do we
drama of
find in the
Osiris?
drama obviously as the female counter appears are children of Heaven and Earth. Both Osiris. of (2) part If Osiris is the fructifying principle of nature, Isis must be the fructified nature that brings forth. She is, according to Plutarch ($} the female principle of nature. Isis is TSVES-.:, just in the
Isis
and from the two proceed the vsvvYjT .y.xi ap/ai. To is the put it another way: Horus, according to Plutarch, (4) child of the Nile, and of the inundated soil, and hence his
like Osiris,
birthplace as Selene,
the marshland, Buto.
is
as
Isis,
further, in her aspect
When
mother of the Kosmos.
(5) regarded of death in the shorten everything seems to sink into the sleep her dying spouse, -- nature ing days of autumn, Isis bewails unfructified bewails the passing of the life which would have is
kept her living and productive.
Thus
and Isis, as the fructifying and the fructified and nature, belong, of necessity, to the primitive
Osiris
elements of
life
nature-myth.
Is the
figure in the
drama
god Typhon, or
Set, an equally necessary
?
was represented ithysays (Is.ctO., 0.51, 4) that Osiris ibiJ. luxuriant nature", Cf. chapters and his of generative phallically, Hero Cf. Demeter with identical at times, (2) For the Greeks Isis was, Diod. Sic. I. 25, 96. For Isis as goddess of fertility and corndotus II, 59 growing, cf. Augustine, DC civ, Dei, VIII, 27. (1)
Plutarch
3335
"because
:
;
(3)
/.. et
O.
c.
(4)
Is. ct
O.
c.
et
O.
c.
5)
/.v.
53,
i.
38, 3.
43. Cf. Reitzenstein.
Xwti
religiose
Fragcn.
p.
io<>.
THOTH
IN
THE LEGENDS OF
OSIRIS
AND HORUS.
19
The god of nature dies his death, however, comes not from himself, but from an enemy. Set is this enemy. He is the brother of Osiris because the rivalry of brothers is the most obvious, and the most widely known. From the cosmic :
standpoint he is the power of nature to an end. He
life
which brings the moisture and the evil principle which brings
is
distruction to the source of fertility, to the
He
"good
god",
the
n0t the ocean which swallows up the Nile, (i) but rather a symbol of what dries and He up destroys (2). symbolises all things which hinder or destroy the generative powers of nature. (3) With the destructive burning glow of the south wind (4) he fights against his brother. When the
SsOj^
is
Nile failed to reach the wonted level of inundation, this was ascribed to the hindering power of the hostile Typhon. Every influence, indeed, which made difficult, or impossible, the till ing of the fields, or the growth of the crops, was incorporated in Set.
All this
not stated, of course, about Set in the ancient and much of the above is based on Plutarch s philosophising. In some such way, however, we must recon
Egyptian
is
texts,
struct the part of Set in the original see presently, however, the
myth of
Osiris.
As we
shall
story of Osiris is so in extricably interwoven with that of Horus, that the features of the Osirian Set are quite obscured by details derived from the legend of Horus. It remains now to inquire what part - - if any, can have been played by Thoth in this primitive nature-myth of Osiris, this dramatic rehearsal of the phenomena of nature s growth and decay. Were Thoth primitively an astral deity, one might
infer his right to some place in the drama in question, for the heavenly bodies -particularly the sun and moon, might be looked on as influencing greatly the growth of nature, and the phases of agricultural life, both as life-giving, and as time-determining factors. Yet, so far as we can see, the old Osirian legend had just as little to do with the
heavenly
(1)
Is. et
O.
c.
32,
2.
(2)
Is. et
O.
c.
33,
i.
(3)
Is. et
O.
c.
49, 4.
(3)
Is. et
O.
c.
3g,
2.
THOTH
20
IN
THE LEGFNDS OF
OSIRIS
AND HORUS.
bodies as had the parallel nature-myths in the ancient world. No doubt, as thought developed, there were interwoven with the Osiris-leg-end many other myths which were concerned with
But these myths had
the sun and moon.
An
little
or nothing to
Thoth does not, therefore, primitive Osiris-legend, and the other aspects of Thoth, which we shall have to discuss, seem to fit him just as little as his astral qualities, to play a part in the drama of a vegetation-deity. Yet it cannot be denied that Thoth appears in a striking do with the primitive cult of fit
into
Osiris.
astral
the
way in the saga of Osiris. This is evident, not merely from Plutarch, but from ancient native Egyptian texts. There is. however, the possibility that this activity of Thoth in the that, while Osirian legend is due to secondary factors, having no part in the primitive nature-myth, Thoth becomes nevitably connected with a more developed form of that myth. 2.
It
The Saga
was more or
less
of Osiris as King. inevitable
that
a nature-myth like
dying Osiris should gradually be built and the story of Plutarch semi-historical drama
up into a shows us the semi-historical form into which the Osirian legend deve have loped. The transformation of the primitive myth must oldest religious texts, it begun very early, since, even in the that of the
;
lias
gone so
far as to
obscure almost completely the original
Pyramid texts Osiris appears usually, not as a god of nature, but as a half-human, halfdivine king of ancient Egypt, who succumbs to the malice and intrigues of his brother, is bewailed by his faithful spouse, and, finally, avenged by his posthumous son and successor, Horus. The chief shrines of ancient Osiris-cult seem to have stood in northern Egypt, and we may, therefore, possibly con
story.
In the
dying and
revivified
jecture a northern origin of the developed form of the legend. To the ancient nature-myth Horus, the son of Isis hardly in a drama of rivals contending for the throne belongs. P>ut
of Egypt such a son of Osiris and Isis was quite in place. This drama in its historico-political form was dominant in ancient Egypt, as the oldest texts show, and from this circum stance we can easily explain the importance and popularity in ancient Egypt of the "Son who avenges his father".
THOTH
THE LEGENDS OF
IN
OSIRIS
AND HORUS.
21
seems to belong- essentially to the semiform of the political Osiris-story. Thoth appears as an im in the same story. The question thus arises portant personage whether Thoth belongs to the royal drama as a necessary dramatis persona whether his personality connects him es Harsiesis, then,
-
sentially
with
character
may
-
the
legend, whether, therefore, his general not be largely derivable from the necessities of the semi-historical development of the Osirian nature-myth. On the other hand, it is possible - - and many things point that way that Thoth has come even into- the developed legend in a secondary fashion, bringing with him his pecu liarities, and not deriving them, to any noticeable degree,
from
his role in the legend.
Plutarch introduces Thoth into the story of Osiris merely as the legal supporter of the son of Isis against Set. (i In the Pyramid texts many functions in regard to Osiris are assigned to him. One of these frequently referred to is the putting to gether of the scattered members of the dead Osiris. (2) The )
same
activity
is,
however,
also,
and perhaps more naturally,
ascribed to Nephthys in her quality as Scshat "the Writer", the patroness of architects. (3) Thoth will come before us later as god of script and magic, and as guardian of the dead.
Hence we
are probably justified in assuming that this function exercised by him of assembling and uniting the disjecta membra of the dead, belongs to him out of all connection with the Osirian story, and that it belongs to him, just as it does to Seshat, because of some quality of his own peculiar individuality. In Pyr. 63g Thoth receives from Geb permission to put which seems merely to together the members of the god mean that Thoth receives from the grave or tomb ( the domain of the earth-god, Geb\ the body of the king, so that he -
-
may somehow make it capable of resisting decay. There does not seem to be any certain reference to agricultural processes in the broken or divided body of the dead (i. e. the king, Osiris). (1) Whether the lawsuit in question belongs to the story of Osiris, and not really borrowed from the legends of Horus, is not quite clear.
(2) Pyr.
639
747
(3) Pyr.
616.
To
O
:
83o.
this trace
is
an interesting parallel Berlin 1175 (M. K.) thee he hath caused Nephthys to cm-
Osiris-Thoth, Horus hath avenged brace thce she embraceth thec in her <
:
is
:
name
Seshat,
Ladv of
the
builders".
THOTH
22
When
IN THIi
LEGENDS OF
AND HORUS.
OSIRIS
v\ S^ are opened by a word Anubis of power spoken by acting as Thoth (i) we can ex s known character outside the plain this also from Thoth Osirian drama, for Thoth, as we shall see, is Lord of magic the gates of
Indeed his activity as architect of Osiris body may, perhaps, be specially connected with his power of magic words, of wonderworking formulae. 12) speech.
While to Osiris
the
in
mainly
the dead king (== of the M. and N. the
great
Thoth
s
(^^I
Pyramid texts Thoth appears in relation the ceremony of reuniting the limbs of Osiris), we find him in the religious texts
in
Kingdom dead.
of the
trial
familiar
epithet
"he
his v5ft) against
as advocate
chiefly
foes".
of Osiris in
From this function has arisen who made Osiris triumphant (3) The Pyramids, too, seem to
refer to this activity of Thoth. According to Pyr. 1521 1528 a decree or decision making Osiris a god of heaven (as distin
great guished from a mere god of earth) was uttered as and mighty word that proceeded from the mouth of Thoth". This "great word" is not, perhaps, the same as the speech of Thoth which made Osiris "triumphant", but it is clearly akin to it. The Pyramids do actually speak of a verdict which de "a
clared Set to be ^
r
o
Was
("guilty?";
(or
"triumphant"
trial
which
in
trial
790
17
;
1
V\
the sarcophagus of
*
o
y
which Thoth prevails as Logos
in
What
3.
is
be
not to be confused with the
is
"justified")
spoken of by Plutarch, Pyr.
(4). ^>
spoken, by Thoth? Osiris is declared to
this verdict also procured, or
The Pyramid
and Osiris _J^
i
<^N
\x\
the
(Text. Kcl. p. 119)? ikr
I^cau
f
tXl is
s
usually a
from
text
name
for
J3*Sfc
the earth-god. (2)
Tf. Keitzenstein.
for a parallel
from the
uniting the separated
Die Hellenist ischen ^fysterienreligionen,
is
(3) Bk. of D. of M. K.
Totb.
Nav.
S3,
i (
and protected the (4) Pvr.
43
44,
c.
like
clearly
almost entirely magical. Vid. Morct,
Cf.
In the later Egyptian
cult of Attis.
members
70
:
many
C.nltc diviii,
7 otb.
Xaville,
"Thoth
.
.
.
p.
\\ho
70
p.
ritual the
52 and 205
ff.
ceremony of
other parts of the ritual ff.
c. I,
12
13
:
c.
made triumphant
18,
I
3
etc.
the voiceless
weak".
1556
a.
Possibly the verdict of
^? ^
D
\
^ ^A
Q _jj
given to Osiris was
>*\i
primarily his legitimation as king of Egypt. Cf. Davies and Gardiner. Aincnctnlict,
p. 47.
THOTH
IN
THE LEGENDS OF OSIRIS AND HORUS.
Reason against
or
The
Set.
referred
trial
23
by Plutarch
to
seems to have been held before the gods of Heliopolis. The trial described in the Egyptian funerary texts, in which Osiris was pronounced justified", seems to have been pictured by the Egyptians as a sort of exemplar death-trial, or judgment. The Bk. of the Dead puts this trial in the "Princes House" at Heliopolis; (i) but the localisation is probably to be ex
by the growing preponderance of Heliopolitan theo logy. It is only very vaguely that the Pyramid texts speak of a trial of Osiris and Set, (2) and they give no idea of the place where it was held. Indeed the idea of a legal conflict between Osiris and Set decided before a divine tribunal is, plained
to say the least, unobtrusive. (3) It conflict is a purely secondary detail
is
not impossible that this
borrowed from the Horus-
Set story.
That Osiris should be brought before the gods judged is explicable enough when one remembers that with all
his
title "Prince of the Dead" has to serve, in as exemplar of those who should follow him to This trial or judgment of Osiris is, therefore, not
Abydos
things,
the
be
to
Osiris
"west".
essentially primitive. It does not become prominent until Osiris appears clearly as god of the dead. (4 In such typical )
(i)
Nav.,
(3)
A
having struck in the
passage (4)
tured
as
Totb.
c.
1,710.
down is
Osiris,
may
L
(2)
passage like Tyr. 957,
where Set
yr.
956
possibly be such
g(xj
accused
is
a
:
3i6
3i8.
before
tribunal
u
of
But the situation
reference.
obscure.
The question might be raised in general whether Osiris is ever model of the dead until he becomes lord of the dead through
assumption of the position of n n
o
ft
^s\
at
pic
his
Abydos. This would be towards
For important suggestions on Osiris as kin if rid. Davies and Gardiner, Anmnonlict p. 55. It is there put forward as a possibility (note i ) that Osiris was, in the first instance, a type of the dead king, and that it was the close
of the O. Iv.
only after the
time
of the O.
K.
that
he became a god of the dead.
The con
would be the dead king and god of the dead necting link between the two ideas ever-growing custom of using the royal funerary ritual for nobles and burghers, as well as for kings. Thus, while in the O. K. the king alone was identified with Osiris,
it
became customary
This view
at
a
later
time
to
identify
all
the
dead with
does not seem, however, to take sufficient account of the influence on the cult of Osiris of the identification of Osiris with Osiris.
the
Abydenc god
planation It is
true
is
is
very important.
of the dead, the
It
"Prince
of the
Westerners".
Further,
no ex
offered of the identification of the dead king with Osiris in the O.
that
it
is
the
dead king, and not the living king,
who
is
K.
identified
THOTH
24
THE LEGENDS OF
IN
OSIRIS
AND HOKUS.
or exemplar, trial as that to which Osiris, as
first of the dead, subjected, Set would, properly speaking, scarcely have found a place. On the other hand, a trial or legal process of such earnestness as the judgment of the dead, could not be
was
imagined otherwise than after the fashion of the great stateThus the trial came to be located in and to be conducted before the Heliopolitan gods Heliopolis, tribunal of Heliopolis.
we
of
whom,
to
provide the necessary role of plaintiff
as
shall see, Osiris himself actually the old mythical rival of Osiris, the wicked Set,
with Osiris.
But docs not
ward
text,
the
in
--
that
"Passion"
drama
transformed into a semi-historical his
by
brother
rival
chief incident
of
ancient
plaric
in
all
of
kings
for
Onurislegendc
all
a
later
("Wien,
time,
Junker
than
the
is
slain
would, of course, be the Osiris came to be regarded as a king suffered would naturally become exemand then, in the fashion suggested bv king
his
in
inclined
is
1917)
If
and
did
Egyptians.
of Egypt rather
a king
ritual.
he
which the king of Egypt
in
of
slaying
funerary
what
Egypt,
for
Gardiner,
as
a
The
?
a great lawsuit.
circumstance suggest a view like that put for of a nature-god has been gradually
this
the
in
was one. Then was introduced
to
remarkable
recent
think
some
that
work
features
Die
of Osiris
a
as
god of nature may be due to such con preponderance of the Osirian nome, Busiris, in the ancient period. The ancient local god of that nome ndti wears the peculiar orna ment of the two ostrich feathers on his head. (Pyr. 6143 220 c i833d). These ostrich feathers appear then later in combination with the diadem of upper Egypt to form the // crown. The t\vo ostrich feathers appear also in the nome-signs of This and Elkab, and are found also in connection with the cult-symbol of Chad, and with the insignia of Sobek and Tatencn in Memphis. All this seems, accord siderations
the
as
political
:
:
.
ing to Junker
(o;\ cit. p. 65),
whose home
was Busiris.
to
the probability
suggest
succeeded
in
that
an
establishing
some ancient
extensive
chief,
kingdom
in
upper Egypt in the prc-dynastic period. The ancient god of the Busiris nome, ndti, had his worship recognised throughout the territory which became subject to the victorious chief of the ndti nome. Junker notes the interesting fact that the "
sacred lake
in
was
(I (1 (
called
a """^ "
/)
1
1
/VSAAAA
r
further indication of the ro-
\
importance of the Busiris nome in the prc-dynastic period. There can be that political influences of the most varied little doubt types worked together to bring about the great extension of Osirian cult in ancient Egypt. It was possibly
lineal
a
result of political
and
that
Osiris
of the dead.
The
movements that the cult of Osiris was established in Abydos. came to be identified with Hnti iinntin: the Abydenc god
thus
breaking up of the body of Osiris Junker is disposed to regard, of dismembering the dead body of a de
rather as an echo of the ancient custom feated
foe,
and distributing the sundered limbs among the victors 863 ft (cf. Pyr. 50), than as a feature derived from a nature-myth (Onurislcgcudc, s "theory of the political expansion of the Busirian nome and, with 1
,
and Pyr. 1543 Junker p. 55). it,
of Osirian cult supposes without
Osiris with the local
god
ndti.
But
much show
of explanation the identification of
this identification
is
itself a
problem.
THOTH
THE LEGENDS OF
IN
OSIRIS
AND HOKUS.
25
An eloquent advocate was just as necessary in the case as a vigorous plaintiff. Thus Thoth came to play his part in the lawsuit. But it is to be noted that, as before in regard to the reuniting of the limbs of the dead, so here also, Thoth s character fitted him for his special functions. Thoth was, as shall see, quite apart from the trial of Osiris, connected with the dead, especially in relation to the Judgment. His
we
peculiar eloquence, and the magical power of his words fitted to be the advocate and general helper of the dead. Hence,
him
great exemplar trial Thoth must be thought of as the of the First of the dead". Because, again, the Osirian trial was constructed popularly after the fashion of a case in the High Court of Heliopolis, Thoth s activity in in the
advocate
was inevitably conceived after the manner of a High Court Assessor, Advocate, or Scribe. the trial
The growth
of popular imagination in reference to the of Osiris will have been connected by action and re action with the innumerable representations of the judgmentTrial
scene depicted on the tombs and coffins of the Middle and the New Kingdom, Out of a saga grew the pictorial setting, and this, in turn, helped to develop the saga. The popular notion of Thoth s intervention in the trial of Osiris must have gathered not a few of its details from Egyptian funerary art.
view of the foregoing, then, it may be said that part in the semi-historical form of the Osirian drama chiefly due to essential and independent features of Thoth s In
Thoth is
s
own
character. That implies that Thoth is not in any way a creation of the Osirian myth, and that we must not take the Osirian drama as a starting point in the analysis of Thoth s personality.
He
seems, indeed, in
many ways
to be as ancient
and as independent a god as Osiris himself. We find in Egyptian sources many references to other activities of Thoth in regard to Osiris which also seem to follow from the anciently conceived independent character of the god. Thus we learn that Thoth acted as vizier for Osiris (i probably when the latter was carrying on his campaign ot civilising the world. Thoth appears also as Secretary or )
(i) Mar.. refers to a time
Dcnd.
II,
33
when Thoth
c.
Cf.
Diod. Sic.
I,
17.
3:
acted as vizier for Horns.
Lepsius,
Tntcnbuch.
145.
THOTH
26
IN
THE LEGENDS OF This idea
Scribe of Osiris, (i)
is
OSIRIS
AND HORUS.
a detail borrowed from the
legends of the sun-god. Thoth is the scribe of Re. and when Osiris, the great type of the Dead, comes to be identified with
Re, Thoth becomes the secretary of Osiris (= the dead). In the passage of the Book of the Dead just referred to, (2) the dead is represented as seated at the side of Osiris, in the capacity of Thoth the Scribe. There is obviously a reference here to the voyages of the sun-god in his barque. But it looks strange, at first sight, that the dead should be likened to Thoth rather than to Osiris. There is here, however, merely a confusion of religious thought, due partly to an old theory which identified the dead with the moon-god, (3) and partly to the idea that the dead becomes one of the attendants of Re
Kven the Pyramid texts give to the barque of millions dead king the position of Scribe in the solar barque (4) and, at times, the official scribe of the sun-god is represented as ousted from his place to make way for the royal dead. (5 Thoth appears, then, very prominently in the legends of Osiris. Tn many legends which centred round sis he was also prominent. (6) Most of these legends deal either with the in his
.
;
1
I
of
perils
Isis
her
during
pregnancy,
or
with
the
terrible
struggles between Horus, her son, and Set. One of these legends is that referred to by Plutarch
(Is.
67), according to which Hermes (Thoth) crowned Isis with a crown of horns after she had been deposed by Horus. The Papyrus Sallier (IV, 3, 5 6) evidently refers to
ct
O. 19,
same legend, when it tells how Horus cut oif the head of Isis. and how Thoth then probably by his magic for set upon her shoulders the head of a cow so that mulae she became the "First of the Kine" i.e. the goddess ofAtlih. the
This
clearly a local legend of Atfih explaining divinity worshipped there was really identical with is
I)
Osiris.
I,
TotcnbiiJi
Nav..
16, 2.
hilo of
I
spoke of Hermes i
2)
(5) (6)
of
Isis
l
y.
c.
yr. 1233.
I
f >54-
11
60,
12.
6,
11
14)
Diod
Sic.
calls
to Eusebius. l*raep.
yca^u-atcC); of
Thoth) as
J otcnbuch.
Nav..
3) Cf.
i
c.
Byblos (according
how
the
Isis.
him Uooyoau^an-j; cvang.
I,
924. 10
14
of i; )
Kronos.
12.
Pyr. 490.
4<ji.
9.Sv
Note that Diod.
Sic.
I.
17,
during the absence of Osiris.
3
makes Hermes
the friend and chief adviser
THOTH
THK LEGENDS OK
IN
OSIRIS
AND HORUS.
27
There are a few scarcely intelligible Egyptian texts which to refer to an improper connection of Horus and Set the fruit of which would have been, if one can trust some obscure texts of the later period, the god Thoth himself. The texts in question, however, are too few, and too difficult in their isolation, to afford a basis for any view of Thoth s re lationship with the gods of the Osirian cycle, (i) There can be little doubt that the prominence of Thoth in the more developed form of the Osirian drama is largely due to the increasing popularity of Thoth himself. The more familiar he became to the religious mind of Egypt, the more striking was the role assigned to him in the most popular
seem
cult of the If
Saga had
- -
country
true, as
is
it
its
the cult of Osiris.
Maspcro suggested, the Delta,
in
beginnings
(21
that the Osirian
we may suppose
it
to
be possible that the ibis-god Thoth was brought into the Saga at first partly by geographical considerations. The Ibis-nome of Lower Egypt is so near many of the chief scenes of the Osirian tragedy, that the god of that nome would pass easily into the cast of the tragedy. The presence of Thoth in the cycle of Osirian legend is, therefore, due mainly to external reasons. When, therefore, we find the two gods Osiris and /ITioth standing together, apparently in close relationship, in such ancient texts as the funerary inscriptions of the M. K., we must not suppose that
two are
the
(1)
There seems
44 where Thoth /
.
the
1916,
o
</
I
s
who may
Kahnn and Gurob,
pi. 3.
expressed their contempt ^y
1144) I
f\
t
the
AA/VW\
be Set. See a
thinks that the
bear on this matter (Turin. 74
p.
an Kdfu lext Koch.
have sprung
said to
is
in
text
the skull
II.
of
pertinent
Akademie texts which
d. k. Pr.
less unintelligible
Pap. Turin 25. 5; Griffith, Hieratic Papyri from p. 4) refer to some kind of action b\ which conquerors for those whom they had defeated. Hrman refers (ibid.. ;
Totb. 1^4,9 dealing
in 1
i
more or
from
treatment of the
full
Thoth
or that
Beitrdge zur dgyptischen Religion. Sitzungsber.
11421144. Erman
p.
^}
QJKS
(1
\\\
\^H^ic==^/
Erman
^
name
his
in
be a reference to this legend
to
I
"Enemy
texts in
essentially related to each other,
3
(\
/VW\AA
1
(
with
Thoth which savs
that
he
is:
PS "
\SNfc U
JST 1 two (female)
<=^>
CH
<=>
A
stones",
^b\
(1
_g^ 1
o
\\
o
as possibly connected with
Etudes dc Myth. II, E. Meyer on the growth of the (2)
<n>
"Son
p.
10,
cults
89 in
etc.
Cf.
Abvdos.
of the
.stone,
sprung from the
some unknown myth. A.
/..
1904.
pp. 77
107. Art. ov
28
THOTH
owes
his ancient character
IN
THE LEGENDS OF
(
S1R1S
AND HORUS.
and importance solely or mainly
to the Osirian cult.
As
our study of Thoth s character proceeds it will be come more and more evident how inevitably his own personal fitted him to take a part in the semi-historical drama which was grafted on to the mysteries" of the primitive nature-myth, (i) As the god of law and right Thoth would
gifts
become the
naturally
and
advocate
his
in
ally of Osiris in his contest with Set, his trial as "First of the Dead before
the gods of Heliopolis. Thoth s other functions in regard to the preparation of the god s king s body for burial Osiris, >
(
(with Anubisi, the bringing together of the god s limbs, the equipping of Osiris against the perils of the world beyond the grave, the offering of the due funeral sacrifices, and the carry - all these acti ing out of the ritual prescribed for burial vities were equally required for every case of burial of king
Indeed the details of the developed Osirian legend
or noble.
more than an echo of the main features of the life and death of the Pharaohs of the Old and M. Kingdoms. Every rite performed for the Pharaoh in historical times must have been performed also for the model Pharaoh, Osiris, in the far off past. The functions of Thoth in the legend are such as he must naturally, have performed outside it. Thoth
are
little
was.
in
all
probability, a
god of the dead and of sacred ritual drama of Osiris. But, though and functions are not due to
prior to his connection with the is true that Thoth s character it his
connection
Kgypt, with
its
with the Osirian legend, the central cult of elaborate ritual, with its literature, and pictorial
representations, could not fail to give a more concrete definitcness to the deities associated with it. Some measure of
and much help towards popularity must, therefore, have been derived by Thoth from the Osirian cult, though in himself he is already a definite individuality
moulding and
It
(f)
into an
Kgvpt.
is
influence,
obvious, of course, that the theory of the growth of a nature-myth drama in which a god of vegetation becomes a king of
historico- political is
largely an
Vet
assumption.
it
is
as likelv to be correct as the
regards Osiris as primitively the dead Pharaoh. tified
Osiris
\\ith
the
becomes
dead king
in
identified
with
bration of funcrarv
rites.
the
developed
In
view which
our view Osiris becomes iden
form of the nature-myth.
every Egyptian whose wealth permitted
Later the
still
cele
TIIOTH
IN
THE LEGENDS OF
AND HORUS.
OSIRIS
29
before the Osirian nature-myth becomes a semi-human, semidivine tragedy. shall see, in the course of this how
We
Thoth acquired association with
epithets through his scenes in the later forms of the Osirian le
shall see from these epithets something of the which Egyptian theology tended to develop.
in
b)
We
study
number of standing
we
gend, and
manner
a
Thoth
in the
must make careful
legends of Horns.
between
distinction
Egyptian
sagas dealing with the sun-god Horus and his enemy Set, and the legends of Osiris. Even Plutarch seems to know some thing of this necessary distinction when he speaks ii) of the birth of the "ancient" Horus (Harooris), thus implying that this Horus is other than the son of Osiris and Isis. Just as the primitive
myth of Osiris the nature-god was enlarged as time went on, and greatly altered in motif by accretions due to popular and priestly theologising, so, in the legend of Horus and Set, an earlier and later stage can be distinguished.
The distinction
subject cannot be fully investigated here, but tinof the earlier form of the legend from its later
developments must be briefly explained so far as it affects the position, in ancient theology, of Thoth. In this legend, as in that of Osiris, the starting-point is to be sought in certain cosmic 21 In the primitive happenings, myth of Horus, the sun and moon on the one hand, and darkening influences on the other seem to be the chief factors. i
In brief, it may be said that the primitive myth deals with the conflict of the powers of light with the powers of darkness.
In due course this
myth was enlarged
struggles between antagonists primitive myth can be traced (1)
/.v.
ct
().
into a legend of half-human, half-divine. The somewhat more easily here than
12, 6.
assumed here that one of the oldest forms of the ancient Horns (Haroeris) is Horus the god of heaven, or god of light, the god whose t\vo eyes are the sun and moon, JJnti irti, "He on whose forehead are the two eyes". The (2)
It
is
possible existence as falcon
led
of another equally ancient form of Egypt to victory,
the early tribes
carnate in the Pharaohs, as
god of
light,
of Horus as warrior-god,
and was
need not be here discussed.
and as warrior-god, or god of
The
battles,
who
regarded as in two aspects of Horus.
are
later
close
enough
to
be
regarded merely as different aspects of the same divinity arising naturally from the transformation of a cosmic into a political or semi-political legend.
THOTH
3o
IN
THE LEGENDS OF
OSIRIS
AND BORIS.
Here the contending parties are out amount of distinctness, \vhereas the is his vagueness and elusiveness.
in the Osirian legend.
lined with a considerable
chief feature of Osiris
In the older form of the legend there is question mainly of the apparent defeat of the powers of light in time of eclipse of sun or moon, during the waning of the moon, at the setting
of the sun, during the advance of darkling storm-clouds. The of primitive times had puzzled over these cosmic events,
men
and had sought to find the light which shone
their causes. in
the flashing of two eyes heaven they called Hor
great face
(),
day passed possibly,
when
as
the
of
-
thinking of heaven, perhaps, as a
-
with sun and
into
night,
For the ancient Egyptians
moon was thought of eyes of heaven. The god
sun and
when
moon
as
its
two eyes.(i)
the sudden
When
storm burst, and,
the clouds were marshalled
in
the skies, the
Egyptians thought of all this as the work of a power which was hostile to light. This power was regarded as evil and at some early period was identified with a local storm-god called Set.
It
is
not possible to reconstruct
all
the features of the
ancient legend. When we first meet it, it is no longer merely cosmic. It has been added to, and modified by priestly spe culation and popular fancy, so that the primitive myth of a conflict between light and darkness has become the story of
an unceasing struggle between two adversaries half-human, half-divine. Myths tend, of course, to develop in this manner. The popular mind seeks naturally to transform the divinities of its legends into beings partly, at least, of flesh and blood,
and
cosmic events
to express
Hence
in
in
the language of
human
history.
the developed anthropomorphic form of the Horus-
legend we find historico-political motifs which have nothing to do with the primitive saga. Interwoven with the saga
many features that recall incidents of the struggles bet ween Upper and Lower Egypt in the pre-dynastic period.
arc
Details of it
all
cult, at times, is
to
determine what
merely anthropomorphic
(
r
kinds have been added to the legend to give human aspect, and thus it is somewhat diffi
a reasonable
i)
Mhnti
Compare irti.
the
name
in
is
purely cosmic, and what
the story.
of the Letopolitan god
TIIOTH
IN
THE LEGENDS OF
OSIRIS
AND HORLS.
3i
It is a remarkable fact that the enemy of Horus the god of light, bears the same name as the rival of Osiris. Set is the foe of Horus, as well as of Osiris. ]t is difficult to decide
A
whether Set displays similar qualities
in both legends. fully satisfactory explanation of the origin of Set s cult, and of his connection with Osiris and Horus in the primitive period has not yet been discovered. It is possible that the similarity in
name, and possibly, identity in personality of the Osirian Set enemy of the sun-god Horus, is largely responsible for the confusion of the Osirian legend with that of Horus. (11 with the
The Osirian drama has supplied many features to the legend of Horus so many that it is often uncertain whether a par ticular text
deals with a conflict between Osiris and Set, or with a struggle between Horus and Set. And it -is equally clear, on the other hand, that features of the Horus-legend
have passed over into that of
Osiris.
must be
It
left to
other
inquirers to disentangle fully the two sets of myths. The task of determining Thoth s role in either is complicated by the general confusion as to the borrowings of both.
The great importance of sun-worship in ancient Egypt may be inferred from the comparatively large number of centres of sun-cult which existed there. There was, for instance, the ancient shrine
of the
winged sun-disc
in
Edfu,
where the
then there was glories of the rising sun were worshipped the primitive shrine of the sun-god at Heliopolis, and there ;
were other centres of sun worship
Thebes and Memphis.
at
The god of these shrines was, certainly, not Horus the son of Isis. (2) Even before the cult of Osiris began to spread (i)
describes
Cf.
Meyer.
Typhon
of the weather. ot a
god of
Seth-Typlum.
(Set)
Set could, obviously,
light,
widely worshipped
be
of Osiris and Horus. in
phenomena of storms
Plutarch
19.
p.
as a destructive being.
the early period.
at
As
As
a
(Is.
ct
().
primeval
once the foe of
a
55; 51 ct /\7.v.v.) storm-god, or god vegetation-god and
weather-god Set would naturally be Several Egyptian terms which refer to the
are determined by the
n
symbol of
Set.
It
is
clear
from several
passages in the Pyr. texts that Set was not regarded in the ancient period merely as a malicious being. The detestation with which he was later regarded was due to the
growth of legend, and, probably, legends of Osiris and Horus.
in
no small measure,
to the
growth of the
had a very great number of cult1,2) Haroeris the falcon-headed war-god centres in ancient Kgypt. Indeed the local deity in every district of any importance was earlv identified with some form of Horus. as well as with Re.
THOTH
32
THE LEGENDS OF
IN
AND MORI
OSIRIS
S.
widely in Egypt the ancient" Horus was honoured in many a shrine of the Nile valley. There is no reason for thinking that the different sagas of the sun-god had any connection primitively with the saga of Osiris. In the beginning Haroeris
was rather the god of heaven than the sun-god sun and moon were indeed the eyes of Horus. But so fickle is po an pular fancy that the god of heaven became identified at early period with the greater eye of heaven, and his original character was almost forgotten. The role of Thoth in the different stages of the legend seems to be intrinsic and necessary to the saga. In the very ancient form of the legend, where the chief motif is the cosmic and struggle between Horus and Set, Thoth acts as friend of Thoth this To of his eye. activity protector -of Horus, and may be referred the Pyramid passages (Pyr. 594 597) which tell how the eye of Horus separated from its owner, was found by Thoth as it wandered on the further shore of the lake A and was carried back to Horus on the ibis-wings of Thoth. With all this should be compared the Pyramid texts, 947, 976, for 1176. iSy;, 1429.11) The eye of Horus which Thoth cares :
K
judge by the literature of the later period, the left eye the moon. The disappearance of the moon in eclipse and in the interval before the appearance of the new moon was a cause of anxiety to the Kgyptians and to other ancient to
is,
ill
Compare
on the wing of of
Set",
pation
Set.
the strange passage Pyr. 174-,
Pvr. ^4 speaks of the
but the retV-rence here
momentary
or
victorv.
is
"eye
wears, the
of
one form of the legend
In
b. <>;o
back his eve
Thoth
;
"on
where the eye of Horus is borne Horus which is on the forehead
usur obviously to the diadem which Set through
but according to Pyr. the east side of the
97<>
it
l/^ U
o
is
the eye of
divine
nh ^
&^ U Jf ^ Horus himself who seeks
<m>
I
1 Pyr.
of
ladder".
1
Horus
is
"^
\^>
I
<
1
and brings
carried on the wings
The legend
of the
flight
of
to the legends of obviously similar in many respects the Destroying Kye of Re, of the angry eye which became the serpent on the diadem of the sun-god, of Onuris who fetched the divine lioness from the eastern All these legends are intricately interwoven desert, and of Hathor of Byblos. so much so. indeed, that it is often difficult to decide to which of them a parti
the
eye
and
its
return
is
cular feature or motif primitively belongs. Thoth is certainly associated primitively with the astral legend of the moon-eye that vanished and was found again. The
Thoth s myth contains no suggestion of an angry eye of Horus. reflective more with the legend of the function as pacifier of the eye is connected as the Eye in which Sechmet on crown of Horus the as appears (in Kye Serpent
primitive
astral
her form MAT./, and
Thoth
is
the ship HAT./).
TROTH
IN
THE LKGENDS OF
To explain
peoples, (i)
this
AND HORUS.
OSIRIS
disappearance,
33
probably,
the
Egyptians devised the idea of a flight of the eye of Horus from its owner. The aim of the flight would be to escape the hostility of Set, and the exile of the eye would continue as as there was a possibility that long^ Set. by During its absence the
Horus might be overcome eye was naturally under the Thoth. To Thoth also would
protection of the moon-god fall the task of bringing back the eye to Horus when the season of danger was past. The place of the eye s sojourn, and the fashion of Thoth s care for it are variously described in the texts. In one prominent set of texts the
eye
is
spoken
of as having fled over a lake called Nh! (2) which is located in the eastern side of the heavens. On the shore of this lake
Thoth is said to have found the eye, and to have brought back to Horus, bearing it across the lake NM on his ibis-
it
wings.
In
terms;
|| A
many texts, particularly those of the Ritual, it is implied that Thoth had to make a long search for the eye before he found it; in other texts it is insinuated- that the eye came of itself to the moon-god, as if seeking his pro tection. Thoth s activity in the search for, care of, and fetch ing home of the eye is described in a number of technical
VCr
AAAAAA
MX
V
sons (
,
^t\
W
>
(=
fl fl
D
6L
^ {)
<
I JL
Th
(3)
probably,
eye
is
"hand
"restore",
sou ht for at two sea
perhaps, the time just before the
new moon,
In
Babylon the waning and vanishing of the moon were attributed to whom Bel commissions for the purpose, the moon-god, rescued from his foes. Cf. Combe, 21 f. Sin, (1)
evil
demons. By Marduk,
Sin
is
p.
Kor the position of Lake Xhi, and its position in the legends of the Kye of Horus cf. Junker, OnuHslc^cnde, pp. 79, i38. According to Junker the lake is east of Egypt. It is mentioned in the legend of the fetching of the Kye of Horus from Kns.t. During the between Horus and (2)
struggles
think of the (3)
familiar
See Moret,
text
.
Kye of Horus
Gf.
Tlioth, the
quoted
as
Ritucl dn
by
Junker
Kdfu, R. I,2 5
.
Hermes of Egypt.
Set,
hiding
itself
cnlte
away
divhi,
pp. 82
(OnnrisU>gende,
therefore,
\ve
are
to
the east.
in
p.
86
;
i38):
cf.
1
p. 34.
am
Cf.
Thoth
also
the
THOTH
34
THE LEGENDS OF
IN
and the time of lunar
When
These two "seasons" seem ^^^ CSCD vl. ( )
eclipse.
be called occasionally
moon reappears
the
moon
full
that
it
of heaven.
face
after
appears again with It is then 1L
Thoth who has made
is
it
who has
he, also,
restored
It is only at splendour on the
full
f
J
"healthy",
"perfect";
and it is owner (Horus). From tin-
sound and whole
it
to its
it
waning- or vanishing
its
hostile attack.
^>
and
to
i
O
\
shows the traces of violent
it
AND HORUS.
OSIRIS
;
legend of a healing of the damaged eye has arisen the name of the eye, su dl H
o ^g (usually, ^). (2) Thoth is, therefore, who makes whole the Eye". Further, it is
%>
J "He
dl-t,
Thoth who brings back the eye that had vanished \
^
J\\\
"
(Pyr 58 ^
P
Hc who
brin
s
he
:
the Eye)( 3 ^
"
il
is -
^
thus acquiring for himself the epithet "He who brings (4) When in the Pyramid-ritual the dead king brings to Horus the eye of the latter, he does so of course, as Thoth. But Thoth not merely restores the eye to Horus he avenges it on its enemy (Pyr. 1233): but we are told nothing about the It".
:
Moret.
iJ.
\
(i)
Ritucl.
97
p.
f.
Berlin
:
P. 3055,
o
col. 8,
says:
I <),
"I
"
am Thoth who wanders 1
come:
have found the
I
two seasons seeking the Kye
the
at
u\/.
./
;
have handed
1
Le mvthc Osirien,
See I.efcbure,
p.
87.
AAAAAA
used
the
for
of the Apophis,
raging as
r
v\
\\
i
the
"distress"
(
1
(V
to
or
I
>
lord.
ts
to its
I
[|
1
lord."
~=J Set-determinative
with
is
J -_^l
Totb. i3o, 22. Moret
Nav.,
caused
over
it
msm
^^Jj
I
the
(Inc. cit.)
Kye of Horus by
regards
The
eclipse.
c
,
danger of lunar eclipse was great at the beginning of the month, and at the moon, so that Moret believes that these seasons are the tr n n*n. Cf. J otb. c.
full I
i
2
Xsn is also used to describe the 43 44. attitude of the Kye of Horus when, because of its anger with Horus, it abode far
and
148:
from him (2)
also
cf.
Pint.
Is. et
().
anger (See Junker, Die Onurislegende,
in
Kor the
iiv/J./
in
the Pyr. texts
Junker points out (Onurislegende, to n\iU ^Pyr. 118 b). (3)
c.
Cf.
Kdfu R.
I.
p.
25: Thoth
i39) that blk.t
A JJ
eye to
its
vs
(4) in
|\
the texts
seek
it,
at
which
lord"
it
is
times.
|
is
see Pyr.
^T
AA/VAAA
is
tV.
used
^&
:
1642:
also written in the
same
12, 2
text
"who
a.
553
etc.
brings
the
illnr.t
:
4 (N. K.).
sometimes Horus himself who seeks
21
in the Pyr. as a parallel
_^_ ^^
*^>
(E.J) ^ap- 1-eyden 347,
p. iSGflf.)
450
his Kye.
See below,
p.
73
f.
Min and Shu also
THOTH
THE LEGENDS OF
IN
AND HORUS.
OSIRIS
35
nature of the vengeance taken. When Thoth restores the left eye of Horus he sets it in its clue place on the face of the
(Edfu, R. II
1
6)
D
he, further, (i)
:
"makes it
(restores
[j
it
to its
owner) and causes it to shine brilliantly" (Dend. M. D. Ill, 19 n). The bringing- back to Horus of his Eye by Thoth has brought the latter into connection with several Egyptian legends of the Eye of Horus. It is thus that he has been associated with the legend of the angry Eye of Horus which refused to be reconciled with its lord. In this legend the angry eye becomes identified with the goddess Sechmct in her character as nsr-t and Thoth s function in her regard is shtp nsr-t, the pacifi
of the
cation
In
nsr-t.
somewhat
fashion Thoth
similar
has
been brought into relation with the legend of Onuris. The name of this god Ini hri-t, "He who brings the one that was far away", refers probably to the bringing to Egypt from the mountain lands of the eastern deserts of a goddess in leonine form who was forced or induced to leave her desert home by an ancient battle-god in lion or falcon form. This ancient
god was Horus the warrior-god who, because he brought to Egypt the stranger goddess received the epithet Ini hri-t He that fetches her that was far away". Later (Onuris) this Hri.t came to be identified with the wdt-t and Ini hri-t was explained as "He that brings the Eye that was far away". Thus the name of Onuris came to be written (as Thoth s could :
be,
and sometimes was, written) as a deity carrying the
wdl-t,
^P*""
?&.
n
Thus,
too, the identification
possible, with results which
Cf.
(i)
Leyden V.
we
of Thoth and Onuris became shall
-: ^^ ^7 Jj Thoth R ^^ and
^Zj] V\
i.
The legend
see later.
is
f|
|
Thoth.
Mar. Abyd.
speaks of
him
3j
I
fi
as
:
i
el-Hcnnc, Thoth with cf.
Edfu R.
I
25
:
speaks of
as
***
:
IV
I
(1 i
a
Q Q tk \\ A -^^^ cii y^_s
(Ch.
II):
~~AA
the
predicated
of
Abvdos-Ritual
^^"^
Cf. Naville,
Goshen, Shrine of Saft
i
*ig
in his
hands
C\ 1\
Thoth r
.
is
described,
^sN JHJ
^
s
In
some
cases, of course,
-
Thoth brings back to Horus (or Re) the right eye, or the Sun. This activity of his seems to be secondary or borrowed in the legends of the sun-god Re: it is based on his more primitive activity in connection with the moon. 3*
THOTH
36
THE LEGENDS OF
IN
OSIRIS
AND HORUS.
coming to Egypt from Byblos, which underlies the story in the D Orbiney Papyrus, is closely related in motif to the legend of Onuris, and it also .has been, to some extent, interwoven with the cosmic legend of Thoth as the bearer of Hathor
s
of the wdl-t.
(i)
Thoth seems
to have rescued the eye of Horus, not from but from numerous other foes. The Ritual Set, merely of Abydos (ch. 36 plate 20) speaks of Thoth having rescued Who these enemies were the eye of Horus Jr^ *^_ ^g ^ D Q Jf^ fi *^_ can be gathered from the Book of the Dead, Nav., Totb. i83, 42 44. (2) The passage refers immediately to the deceased (= Osiris) but it seems to contain echoes of the Horus-saga :
<\\
.
:
;
am Thoth who acquitted (or, justified) the voiceless one, who protected the weak one, and stood forth in defence of
"I
his
n
belongings:^ _Z1 1
A^cL
of
^up
"I
clouds".
<CI
>
T nj^^^^^-^-^ A ^ AA/WV. v
I
K^=^_
_21
o
JfEss. ^
have banished the darkness and removed the Plutarch
tells
us
/.v.
t
ct
O.
c.
44, 9) that the
<Nf
veil
Egyp
earth-shadow, which darkened the moon in eclipse, Typhon. Pyr. 61 seems also to ascribe eclipse of the moon to the activity of Set the text speaks of Set devouring little eye a portion of the Horus-eye, which then became of Horus". Plutarch speaks (Is. ct (). c. 55) of a smiting, and blinding, and swallowing of the eye of Horus by Typhon, and gives a cosmic explanation of the whole. The smiting of the eye, is, he says, a symbol of the moon s waning, and
tians called
the
:
"a
the blinding a symbol of the moon s eclipse. (3) In the further development of the legend of
Horus we
hear of a bitter conflict between Horus and Set, and (1)
was
far
The interweaving
away"
Leipzig,
1912)
is
of the legends concerned with
discussed
and Junker
in s
Sethe
s
"the
Znr altdgyptischen Sage
rf>ni
Horus
that
Sonncnaiii^e
See also Spiegelberg,
Onurislegende (Wien, 1917).
row Sonnenaugc
F.ve of
many
preuO. Ak. 1915). (2) Pyr. 575 576: 035 speak of a repulse of the associates of Set by Fhoth but the reference in the context seems to be to enemies of Osiris. Cf. Pyr. 1979 J)er liifrptische J/r//w.v
(Sitzungsber. d.
k.
:
and 651. Totb. 108, .
to
c.
(3>
:
ic 8, 7
he
the swallowing,
says that Set Totb. 116,
7
to
According is
compelled and Pyr. 3g
swallowing of the eye deserving of
death"
(;
.
:
c.
to
3,
vomit
compelled to disgorge what he had swallowed. Set swallows the eye of Horus; according it
forth
again.
The
Fyr. text
to the
"Pepi
is
is
118
refers
to
vomiting forth. Pyr. 1450 refers again to the has not swallowed the eye he is, therefore, not
not Set-like).
:
THOTH
IN
THE LEGENDS OF
OSIRIS
AND HORUS.
of the
details
37
struggle have been handed down though usually in a fragmentary, and often in an unintelligible, fa shion. Horus and Set are now no longer cosmic forces, but leaders of armies, and rival kings Horus is no longer a solar god, or a god of heaven merely: he is the son of Osiris, and the nephew of Set. The struggle is waged, not for the rule of heaven, but for the possession of Egypt. In one description of the struggle Set tears out the eye of Horus, and Horus rends away the ririlia of Set. Thoth intervenes between the -
;
combatants, and receives a
wound in the arm while doing so. succeeds, however, in bringing the struggle to an end. heals the \vounds received by Horus, Set and himself in the conflict. All this is often spoken of in Egyptian texts. Pyr. 585 represents the dead Pharaoh as back to Horus his
He He
bringing Set his testicles, and to Thoth his arm. With this should be compared Book of the Dead (Navj c. 102, 7. 8. Book of the Dead 17, 3o 82 gives many details of the struggle, (i) The Ritual of Abydos (Mar. Ab. I, pi. 87 describes to
eye,
b)
Thoth
s activities after
^ n ^=^
I
_^ _fe% Q
the close of the struggle thus *"^~
^
i
n
^^
i
:
^
j<
I
It is obviously difficult to explain the tearing out of the eye, and the rending a\vay of the testicles in a purely cosmic fashion. These and other details of the conflict seem to be
products of popular anthropomorphic fancy. Thoth s healing of the \vounds of the combatants, and of himself (as the story says, by the application of his spittle, Pyr, 2055), is clearly a (i) There were current, it would seem, many versions of the legend dealing with the struggle. According to Berlin, Pap. 3055, col. 3, 8 9, Set blinded the eye of Horus by hear also of a disease which befcl the poking his finger into it.
We
eye of Horus at sight of Set in the form of a swine. the
of a
representation
swine pursued
by an
ape
"With
this
(=
Thoth) swine that
I Egyptc. Antiquites, torn. II, plate 3$, 2. It was as a of the legend, had swallowed the eye of Horus. \Yith this we tarch s statement (Is. ct O., c. that the offered a
8),
once
a
dotus
at
year II,
and Selene.
Seti
1.
moon
(cf.
Aelian,
Dc
to
be connected
Description dc Set, in this version
may compare swine
16).
in
Plu
sacrifice
Cf. also
Hero
says that the Egyptians were wont to sacrifice swine to Dionysos
Adonis und Esmun, p. 149 f. Eor swine pursued by ape. Etudes de Myth. II, p. 175: Lefebure, Lc mythe Osiricn, p. 43 59 The swine-hunt is often represented for instance in the Tomb of
Cf. Baudissin,
see Maspero, (esp. p. 52).
full
who
47,
Egyptians natura animalium, X,
is
in
Cf. Baudissin, op. cit., p. 149.
THOTH
38
THK LEGKNDS OF
IN
AND
OSIRIS
IIORUS.
secondary feature of the narrative, derived from the popular view of Thoth as magician, and, therefore, physician.
Thoth
the struggle is mediation or reconciliation. It is noteworthy that this work of conciliation is mostly described in forensic fashion, as a sort of judging chief activity
s
Thus arose the description of Thoth which is it is who judged the rivals and reconciled the
or arbitrating.
common
so
:
in
"He
Thoth appears often
In the Pyr. texts
brothers".
as
Pyr. 3o6). (i) judged tne combatants" (cf. OC~X The dead king becomes one with Thoth in the ^ d /T77 Uo or arbitrator while he actes as judge NJ O YY "between []^>~^
<ii>^fcl
U
I
AA/VAA
I
I
This activity of judge or um won for Thoth his familiar has pire between Horus and Set
the combatants
(Pyr. 289
^ ^^
epithet
"
>
<
>
8
With
M.
c).
J| Jj
more
or
(2)
of Thoth
this function
\/
fully,
|
we may connect
the
Pyr. texts which assign to the dead king the- office of judge of the "two brothers". Thus Pyr. 712 says of the deceased "
\\
V O
D
-IT
of the
-
;
\>
and
Pyr. 1750 he
in
_Zi
dC3
two great
\
v
gods" I
I
of one
-Tl
O^^^>
judge or arbitrator
f\
v).
J:Ex^_Zr
c
^3
is
In Pyr. ig63
we hear
"judges
the two
who
Q^V> -Jl _ZI ^AA^V\ D v O">c=jX Ijrothers and separates the two contending gods". The of Pyr. 273 seems to be intended for Thoth. (3)
-21
X
(i)
Cf.
for
(2}
Cf.
Book of Dead, Nav.
_ _ Hcrmopolis
S^T
)V^
\y
<II>
earth
9.
ft
arc
\y <CZ>
I
?
\,
^
2
aJr
is I
^>^
D%>\^
II
%>
I
jl
I
9 \\^V\
mingled
M
vwc
one
refers to
common
O
l-
.dt
^ hat
0A
o A
Thoth
is
my the
(Lc s
role
u
R
JQJ
I.
;hc
Osiricn,
as
etc..
in
the Pyr. texts 126. 229.
The
in
Vatican
if.
p.
1
moon-god.
20
suggests
that
f.
i
When
darkness the moon-god, Thoth,
1724.
The
\
\
connection with
3n.
1899.
of Pyr. 126
(--,,_-,
etc.
reference
the
"combatants"
1913. 712.
need
not
Cf.
and
reference to
be Thoth
their
comes,
He
and
refers
reconciliation,
\/ Q
(sec Cairo
Delta
heaven and
separates them by his light which distinguishes things from each other. to chs. 123 and K?9 of Totb. as a support for this view. (3) Cf. also,
,
229: 280: 304.
160, 20: (p
"
YJ"!
in
Cfe
O
Pvr.
^
^
M
Y
20520 M.
Pyr. K.>
THUTI1
THE LEGENDS OF
IN
OSIRIS
AND HORUS.
3g
In the Book of the Dead Thoth appears again as "judge of the rivals", and as the one who restrains or brings to a rt
/\
yi
AAAAAA
\*r
close the conflict
( \
AAAAAA
Vi
\
\
In ch. 128,
u\>\J)\.
\^
_JI
i
we
3,
read:
I
^Stfhave Ti^9&
"
l
have
madc thdr
caused their complaint to cnd."(i) struggle to cease: I That the "Rivals" are Horus and Set appears here from the determinatives, and it is the usual theory of Egyptian theolo gians. It is likely that the struggle which Thoth thus under took to bring to a close, was regarded as a political conflict for the supremacy of Egypt. (2) It is likely that we have here ideas which are present also in the Osirian legend. But the Horus of these texts is not Harsiesis, but "Haroeris" and the inheritance for which he does battle is not that of Osiris, but that of Geb. The political aspect of the Horus-Set con ;
suggested by a number of ancient texts which speak
is
flict
of the
(hnnw) as ending
"struggle"
in
^^vN
(Hermopolis
Magna, Eshmunein). This would mean that the war between was finally brought to a close in Thoth s nome in Middle Egypt. The most important of the texts in question the
is
"rivals"
Pyr. 229
- H
3
2.
-
.J^T*
I
be compared, Pyr. and Book
seem
to
|\ ^>%\#, and with ^\ AAAAAA -JlFOt _Zf 3n and 3 15. (3) Arc we to infer _Q^5>
Nav. 178,
of Dead,
Book of Dead,
(1) Cf.
11
From
13).
\S \/ D \S mav Jr _n
follow that the
(2) Jequier thinks
it
should
I
c.
75, 5
ion
Pyr.
and
i3;
that Herit
)
would
sometimes be
7.
fasc. V) that the legends of Osiris-Set and of Horus-Set arc to be explained partly totemistically, and partly, geographically or the legends, he conjectures, reflect ancient tribal conflicts "Une des politically
(Sphinx, XVII,
:
tribus
:
(Osiris)
ecrasee
d ailleurs (Horus),
a
un moment donne a
cst
secourue
par
unc tribu venant
son compte ses traditions,
et finit par rcduire en apres quoi survient un compromis qui divise le pays en deux zones d influence, un des deux peuples ne devant arrivcr que peu a peu a la suprematie absolue tout en laissant a son adversairc la satis
qui
une certaine mesure
le
reprend
ennemi
clan
(Set)
1
la separation politique du pays en deux parties." The political of Egypt between Horus and Set is clearly indicated in such a Pyr. text as 204, where Set is nb tl sm f a position held later by Horus of Kus.
morale de
faction
division
(3)
A
distorted
belonging to the
late
parallel
period
to
Pyr. 229
exists
in
a
Brit.
Mus. Stela-text (190)
:
I)
-)
THOTH
4o
THE LEGENDS OK
IN
AND
OSIRIS
IIOKl
S.
mopolis Magna played a great part in the prcdynastic struggles of North and South ? The positions of Thoth s city and nome was such that they could, if necessary, take a decisive part in
the early battles.
of the
It
however, possible that the
is,
Pyr. texts referred to
may
in
be,
reality,
^
D
the northern Hermopolis of Pyr. 191. If it is, the texts which put the close of the hnmv between Horus and Set contain
merely an unintelligible mythological allusion. But reasonable to suppose that there
is
of
question
it
is
-^
more=L
y^
(Pyr. 190), and that something more than mere mythology is here conveyed. It would almost seem as if the word which appears in Pyr. 229, was used as a terminus technicus for the conflict between Horus and Set (cf. Book of the Dead, 42, 17 19). TheBook of the Dead gives an interesting passage in ch. 182, hnnn>
21,
19 1
in
this reference:
.
(sic)
have made Horus happy: I have appeased the Rivals in the hour of their trouble I come I have washed away the blood-stains. I have appeased the Rivals I have put away "1
.
:
:
every evil Schneider texts
163.
nome and
Dcnkoi dcr
niui
(Knitter 173.
175
Set.
He would
suggest
or arbitrator between
the
altcn
*=
in
as referring to a
(cf.
ibid.,
Cf. Totb.
i
123,
I
I
2-3.
thinks
alliance
1
p.
am Thoth:
that
420).
Thoth
in
If
the
Pvr.
between Thoth
which Thoth appears
the Ptolemaic texts,
function of
of Horus and Set. (i)
389)
p.
early
by postulating an activity of the
great importance, as they are not,
\/
of an
the passages in
arbitrator in the pic-dynastic conflicts
script
Agyptcr,
existence
explain
the rivals,
thing."
1
5 th
as
s
judge
nome
as
determinatives were of
we might
take
the Kdfu
delimiting the territories
THOTII There of
Hnnw
AND HORUS.
41
an equally clear instance of this technical use Pyr. 1040 :
W (/^J n
When
OSIRIS
is
in
^-fUt
THE LKGENDS OF
IN
"-
w
3TT
v)y
% O
^
*%$ ^i
^
v^-TL^
n
o
<s^
the
Combatants were not yet, and the dread because of the eye of Horus had not yet arisen.
Hnnw seems to mean here the struggling combatants themselves, rather than their struggle. Yet, the special re ference of the word is clear enough. closely similar Py ramid text is Pyr. 1468
A
:
(You were born)
<
NJ
^_n_^
D Z3
was as yet no Conflict when the eye of Horus as yet torn out (?) nor the testicles of Set wrenched
there
"When
was not
:
away."
There are several instances of this use of hnmr in the Pyramid texts, (i) In view of what was said above about the cosmic nucleus of the Horus-legend it is interesting to note hnnw can also mean "storm" (cf. Pyr. 804 There are several passages in which it occurs in this sense with the determinative of Set. Thus in the Turin Papyrus (23 f Thoth as he who appears that
i.
.
D
"
;
There
seems
be
to
)
definite
fairly
reference
to
atmo
spheric phenomena in this text, and it is likely that something of the primitive Horus-Set legend here shimmers through. Set is here, apparently, the god of storm-clouds. find
We \
(1)
L. D.
Ill,
Cf.
Pyr. 289: 3o6
:
304
:
i3:o.
Mow
explain the place
8c (XVIIth Dyn.)?
(2)
Read
^
^
XSc,
as in
Kdfu K.
I.
343.
name
r"7
N^r
A/WW.
THOTH
42
IN
THE LEGENDS OF
OSIRIS
hnnn* used also for the trouble which
is
AND
11OKUS.
connected with the
the birth day of Set. (i) In the Pap. epagomenal day, .VWVAA U Sallier IV, i3, 5 xj appears as a name for Set. (2)
third
>\
^T^J /WSAAA O (E jl^l seems impossible, then, to evade the conclusion that the term hnnir is connected peculiarly with the story of tlustruggle between Horus and Set. The word has at times, at least, the meaning "storm", and is then brought into the closest It
with the person of Set. This hangs well together with the suggestion already made that Set is, perhaps, pri Hook of mitively a weather-god, or storm-god. The passage relation
the
Dead
gathers together a number of important
15
3g, 14
features of Set thus
Thus
:
which brings together Thoth, associated with a struggle that ended
the technical term hnnn
Horus, and
and
Set,
is
,
and suggests, at the same time, the phenomena of storm-clouds which were the foes of the -helps to connect the various stages of the Horussun-god, as it legend grows from cosmic myth to historical drama. In the texts irf which Thoth appears as "Judge of the in
Thoth
s
-^^^O.
city
Rivals, who reconciled the gods", he is represented as stand ing neutral between Horus and Set. But there are many texts in which Thoth can be seen to have abandoned his neutrality, and to have attached himself to Horus. In texts of this kind Set appears as a purely malicious being whose planning and actions are directed constantly against the well-being of Horus. In this stage of the legend the struggles of Set and Horus appear to be partly those of rivals on the battlefield, and
partly
much
those of opponents in a lawsuit. Set is not now so enemy of light, as the adversary of the All Good.
the
(I)
(2)
I.cvdcn
Again
I.
346,
ibid.
IV
ii. 12
2.
3.
also in Pap. Prisse, o, 5
4 :
5.
X
D/
C
tsJP
-T^M
. I
i
Iliinw appears determined with the Set symbol
Fbers 56,
6.
For
Hnnw
=
"rebel",
For other terms connected with the struggle between Junker, Onurislegende,
p.
i36f.
cf.
Leyden
Horus
I,
346, 8.
and Set sec
THOTII
IN
THK LEGENDS OF
He has become more and more story,
the
became
enemy of
less
the
OSIRIS
like
AND HORUS.
43
the Set of the Osirian
|jj^. (n
Jn proportion as Sct
in the religion
of the people, he tended symbol of evil. Simi larly Haroeris, the ancient light-god, tends to become merged in Harsiesis, so that it is often difficult to decide whether the to
popular
same proportion,
in the
become,
the
whom Thoth
Horus
supports is the Horus "who avenges his ancient god Hr wr. It is only, indeed, in passages in which Set appears as a criminal in regard to the eye of Horus, that we can be sure that we have to do with the Set of the ancient legend of Horus. It is father",
or
the
interesting to that of Osiris, and that of Horus-
how
the two legends Set are, at times, in the held apart. In the myth of
note
same context interwoven, and yet Horus which Naville has published
the struggles of -Horus of the Horizon" (= the ancient battlegod of Edfu), and those of Harsiesis against Set are narrated as if they were aspects of a single campaign. The battles described in this Ptolemaic text contain many echoes of predynastic wars of South and North, and the Thoth of these texts is represented consistently as the friend of Horus, and not as a mediator between Horus and Set. The descriptions of Set and his companions, the leagued enemies of Horus of the Horizon, throughout the myth, suggest frequently those enemies of Re which are symbolised by the Apophis-serpent. The whole text furnishes a remarkable instance of the inter weaving of legends in Egyptian speculation, and of the ab sence of all sharp distinctions in Egyptian thought. Plutarch tells of a great lawsuit between Horus and Set
which was conducted in presence of the gods. (2) The Horus the case is the son of Isis. In Plutarch s story Thoth is the eloquent advocate who wins the case for Horus, the Lo gos whose reasoning cannot be withstood. (3) It is not in
to see
how Thoth
s titles
V 11, V nil
Plutarch
s
He
story.
blem whether Harsiesis (1) Cf. Pyr.
580: 581
(2)
Cf.
(3)
Plutarch,
:
the Pyr. texts Is. et
O.,
n v o There
%\\x and
V In?
K
easy f)
n <M another confusion makes the lawsuit deal with the pro
are reconcilable with this view. in
=
is
c.
:
is
the legitimate son, and rightful heir,
587.
770
.if
958.
54,
34
:
19, 8.
THOTH
44
of Osiris.
THE LEGENDS OF
IN
AND HORUS.
OSIRIS
Yet the Egyptian texts seem rather
lawsuit about the due apportioning of and Set. (i) The point of legitimacy
to
speak of a
Kgypt between Horus not raised, and the
is
texts in question are partly, at least, echoes of the early wars. The calendar of the Papyrus Sallier (IV, 9. 5 6) tells us that the result of the lawsuit in question was, that to Horus was
assigned all Egypt, and to Set the desert Thoth, as the scribe of the gods, published the sentence. (2) It is probable, how ever, that the divine verdict was thought of differently in the ;
earliest
the
In
period.
older
tradition
Set must have been
In an ancient version assigned a portion of Egypt itself. of the legend it was Geb, and not Thoth, who reconciled Horus and Set. Egypt was indeed the "inheritance of Geb", tor he was Lord of its soil, and to him, therefore, belonged
the
right to assign the land of
first
to various rulers.
Egypt
That Geb made the division of Egypt between Horus and Set
Shabaka text. (3) We are told in this an Geb, having brought to a close the strife bet ween the rivals, gives the South to Set and the North to Horus. is
implied
the
in
cient text that
He
says to them
^
have judged (or sundered) you", which would seem to imply that Geb was, at one time, the ^ 8 Ik J J (4) Whether, however, Geb or Thoth is the \\
x Jr
]
:
"I
A^VAW AAAAAA
.
\j.\-i
f
\\ p rhwi, this title seems to be mainly reserved to Thoth from the beginnings of the New Kingdom. Maspero is inclined to think (5) that the title had a Delta origin, and that
original
it
to
belonged properly
(1)
jury
done (2)
Pyr. 1242 refers to a lawsuit between Horus and Set concerning the left eye of Horus (/ c. the moon, as above).
to
f)(>.
Thoth reconciled of
Geb".
Hymn
to Osiris.
3
a
in
f.,
Set
"by
Bibl. Nat. 20, plate JJ,
reference possiblv to
the
The passage with
>i/i./i
its
of the
in
the
.ind
gets the
Hymn
to
(3) p.
925
(4)
In
title
V ^^ f
QX2i/
Amon.
I. a
pub. by Lcgrain. In
some such
lawsuit,
it
is
Rook
said that
suggests
W
how
small
a
fragment of
*
~ o,Mc=^. MxillL&^Jllo^ "~^
I
^
<M
Cairo, 8. 5.
f.
(ieb
Pyr. ^57
seems
Set.
(51
in
kn, by the blood of the venerable ones
unintelligibility
Egyptian mvths and legends has survived.
Amon
an
.
Cf. the
of the Dead,
The
the Northern, or Delta-Thoth.
Mvth.
r
t i, ..
p.
3~9.
to
act
as
judge
in
a
lawsuit
between
Osiris
THOTH
THE LEGENDS OF
IN
name
of Thoth
Delta
is
s
city,
the
thern divinities, the i5th O O
XX
(D cica
^
"
|
i
also called
support
Egyptian was given
the
s
Maspero
^JJ^-(0
in
question
"Thoth,
Ibis-nome,
the
in
a procession of nor
^
qreat rmd,
chief P ricst of Thoth
.111
<>
\N
was
is
in >
45
<=>
fj
The
"
AND HORUS.
of the
capital
In Philae
fclL^^JiaX
i
OSIRIS
texts. Yet,
it
is
in
the ibis-nome
conjecture thus finds
the fact that the
title
in
Thoth not merely in the north, but the epithet were really of Delta origin,
to
throughout Egypt. If it would probably be somehow connected with the Osirian legend, and not, as we have conjectured, with the developed form of the Horus-Set saga. If, however, as seems the likely,
rhnn
it hnnu>, practically identical with may be still regarded as arising from the of Horus and Set. legend It could, of course, have become connected easily
epithet
u>p
is
jj>p
secondarily
name of Thoth s Delta home. Though the ancient tradition regarded Horus and
with the
as the
"Rivals"
(^f
Set
there are a few ancient texts ^|}<|]),
which are at variance with this tradition: Pyr. i63 speaks of Thoth and Set as the hostile brothers, and blames them for their evil deeds, and their refusal to repent of them. Pyr. 173 and 175 threaten the same two divinities with heavy penalties. It is possible that we have here traces of an ancient legend which made Thoth and Set a pair of malignant deities, leagued in a
conspiracy of evil against Horus. 12) One may have here echoes of an alliance of Thoth s nome with Set the__ against
.
power
political
A (i.
remarkable Pyr. text (128)
moon and
e.
of Horus.
apparently, In the text
still
the
Thoth and Re
identifies
sun) with the Rhwi, and tells how Set (here, a venerable deity) escaped from their hostility.
dead
said
is
have escaped certain un
to
\1
pleasant things 1 I rjT 8 |C<=> :sir=* /r^J _H)?^s A jff himself from the mt (poison ?) of the Rlni <^>
u
^>ll
withheld
as Set
i",
who
are further
^
described
I
(who traverse the heavens).
\\^a^(](j
Then
C (1) a
name
for the
(2) to
Kdfu R.
I.,
333.
in
Kdfu, R.
I.,
334, that
\/
is
apparently
Mendes nome.
Schneider, Knltnr
a political
Note
und Denken,
p.
389, regards these Pyr. texts as
combination of Set with Thoth.
THOTH
46
follows
the
D
important
gloss
aA
that
&
n /wvwv
*v
V
A j
7T
n
to
parallel
THE LEGENDS OF
IN
*"
"Re,
of the is,
and
Thoth".
ancient text in
a
Cairo text
/
(Cairo 20520)
commentator
ancient
We
(0
:
have a
T^
this :
AND HORUS.
OSIRIS
^\
(
(2) there the
M. K.
of the f\
v\
gloss reads
O f^ww^
.
Q
D -IT III A v vJ obviously a slight misreading. Sun and moon are here the Rhwi. Since Re is, like Horus, a sun-god we might just as well have here Horus and Thoth as the rhnn. (3)
Edfu text
In an
(4)
Thoth
is
V
called
^
where A \=? But Thoth could
<=>
,
\\
the determinatives point to sun and moon. not be a "judge" of himself, and we need not concern
selves greatly with Ptolemaic determinatives. (5) There are not wanting in ancient Egyptian
passages which
our
literature
and friendly This is true, those ancient texts in which
represent Set as a beneficent not always the enemy of Horus.
deity. He is for instance, in Pyr. 478,
and in he cooperates with Horus for the benefit of Osiris. As god of Ombos Set is often as kind, and as helpful as any other deity. (6)
He
often appears as a friend of Horus. (7)
ob Thoth
It is
then, that the three divinities Horus, Set and do not appear always in three distinct roles in ancient vious,
Egyp
Their characters are not always self-consistent, the ancient legends they are represented as variously
tian theology.
and, in as the
backgrounds of those legends required. developed, and political situations changed, Set came to be, less and less, the mere god of Ombos, and, more and more, the symbol of evil. He is gradually excluded from the ritual, and ritual honours and functions which had been his arc gradually handed over to Thoth. Thus, for in
As theology
in the coronation-ceremonies of ancient Egypt Set an as of one played important part representative great di-
stance,
15
(1)
Cf.
(2)
The same
tor parallel.
p. 63,
14,
text
found
is
an
in
incorrect form
Book of
the
Dead
178,
17.
(3)
For Re
=
(4)
Edfu R.
I.
(>)
I.
Mission,
24, 25
:
What
is
-Horns,
Thoth and Anubis (o)
(If.
(7)
\ id.
I
vr.
Horus.
cf.
Pyr. 956.
297.
the
meaning of
whom
the
the text,
R/nri
Horus being
t rgtitterlied
and the Sisters
identified
with Osiris?
370.
Pvr. 141.
(if.
Pvr. 1012
:
Kl-Chargeh (Roeder, \\ b.) Are the Rlnri here
raise"
i6i3.
r
THOTH
IN
THE LKGKNDS OF
OSIRIS
AND
IIORUS.
47
and religious change, he naturally fell out of the ritual of coronation. His place was taken by Thoth. In 50 lists of divinities collected by Schenke (Amon-Ra, p. 124 127) Thoth Set eleven times. When we look closer times, appears eighteen at these lists we find that Set has been forced out of his place seven times by Thoth, twice by Anubis, and eight times by Horus. In the primitive forms of these lists Thoth would, then, have appeared only four times, and Set would have appeared vision of Egypt.
Set became
When, through
"Lord
of the
political
desert"
Schenke thinks that the exclusion of Set thirty five times. began in the XVIIIth Dynasty. Doubtless, political reasons had much to do with it. Set s unpopularity seems to be con
somehow with the occupation of Northern Egypt by the Hyksos and the great number of Thoth-names to be found among the rulers of the XVIIIth Dynasty, suggests that the cult of Thoth was important in the movement which shook nected
;
off the
of the
domination of the Hyksos. Horus and Set, the gods Lands" which made up Egypt, were necessarily
"Two
the chief figures in the early ritual of coronation. When Set \vas excluded, his phice was naturally taken by the constant
companion of Horus (== Sun-god), the moon-god Thoth, the Lord of sacred ceremonial.
We may
here bring together briefly the results of our inquiry into the position of Thoth in the legends of Osiris
and Horus. 1.
Thoth has no place
in
the primitive saga of the ve
getation-god, Osiris. In the developed, anthropomorphic, form of that saga an important dramatis persona. His place in the is due partly to his own primitive character, and, partly, to the proximity of Thoth s shrine in the Delta to the home 2.
Thoth drama
is
of the Osirian legend. The main features of Thoth s character in the legend seem to be largely individual and peculiar to
him out of all relation with the Osirian religion. But there no need to deny that the activity of Thoth in the Osirian drama may have helped to define his character more clearly for the people, and to extend his worship throughout Egypt.
is
3.
In the older form
Thoth plays an
of the
legend of Horus and Set
essential part as guardian of the
^N
A
o ^^.
THOTH
48
IN
THK LEGENDS OF
OSIKIS
AND HORUS.
This office naturally belonged to him as a primitive moongod. deity protective of light was a necessary figure in the ancient sun-saga of Egypt.
A
developed form the Horus-legend has become Thoth here appears either as arbitrator between two political rivals, Horus and Set, or as the active partisan and ally of one of the two. The texts which represent Thoth as an ally of Horus seem to be strongly influenced by the saga of Re and the Apophis. Features from the legend of Osiris and Set are also here present. The po In
4.
its
entangled with the Osirian story.
of Thoth
is further described in this developed and form of the of Horus as that of a judge in complex legend a suit between Horus and Set (as in the Pyramid texts), or as that of an advocate defending Horus in the case (so Plu
sition
or as that of a wise friend of the contending parties seeks to reconcile them. Here, as in the older form of the Horus-legend, Thoth still appears at times as an astral
tarch),
who
deity
:
allied,
and sometimes he seems to represent a political power, at one time with llorus, and at another, with Set, in
the pre-dynastic battles of Egypt, (i) nl
Horus
text
in
The is
position of
new
Junker
s
that
it
is
)
round the Kye from that of the
the various legends that centre
manner
differing greatly
remarkable book, Die Omirislegende (Wien, 1017). The text was that work reached the present writer. Much, however, of the
when
material that Junker essay.
in
described and explained in a
already written
this
Thoth
(i
Junker sure to
s
work
s
work is
supplies
so original
has been examined in
its
for
the purposes
method, and valuable
become an indispensable reference-book
for
in
its
everv student.
of
results
III.
Chapter
Thoth and the Enneads The theology of a fusion
of the
of local
texts is largely the product the theology of Osiris. Of important is that of the ancient
Pyramid
cults
those local cults the most solar
of Heliopolis.
with
In the theology of Heliopolis itself trace clearly the inweaving of the Osirian saga with the local worship of Re-Atum. This most shrine, Heliopolis.
we can
inweaving appears
obviously, perhaps, in the Heliopolitan lists of the great gods, and, especially, in the list which is known as the Great Ennead of Heliopolis. In this list Osiris himself as a
appears
member
of the family of the Heliopolitan sun-god, and Isis and Set appear with him in the same group. Further, we find that incidents of the Osirian drama have come to be lo calised in Heliopolis. in which Osiris
This
is true, for instance, of the great declared victorious by the gods, (i) In Heliopolis the court is held and it is the Heliopolitan gods who declare Osiris "triumphant". At times it would
trial
is
:
seem as
if
Osiris
became
as he
had become a sun-god
ffltl^f^
in
In
Abydos.
at Heliopolis,
the
Pyramid
just
texts
the dead king, conceived as Osiris, is often represented in the guise of Osiris. It is to be noted that Haroeris has no place in the ancient He was himself a sunHeliopolitan Ennead. (2)
god, and did not need a place in the Ennead of a foreign solar shrine In being he was really identical with Re-Atum. :
As suggested above,
(1)
this
trial
is
For apparent references in the Pyramid and cf. Pyr. 3i6 3i8 and Pyr. 1521 1523. story.
Plutarch puts the
(2)
of
the
Osirian
Whether sun-god tification
the is
ancient
not certain
birth
Horus was
cycle.
a
late
development
"ancient
heaven-god
trial
Horus"
prior
in
the
Osirian
956960,
before that of the gods
to
falcon
of a local war-god with the heaven-god or sun-god.
Thoth. the Hermes of Egypt.
of
see Pyr.
a sungod. heaven-god or
becoming
shape was primitively he also was called Horus. Possibly there
war-god :
of the
a
texts to the
a is
here the iden
THOTH AND THE ENNEADS OF
5o
We
have now
HELIOPOLIS. of Thoth to the
to consider the relation
Heliopolitan deities.
attempts have been made to discover the primitive nucleus of the Heliopolitan Ennead. Schenke(i) regards that nucleus as consisting of the sun-god with Shu, Tefenet, Geb, Nut, Osiris, Isis, Nephthys, Horus. Assuming that we have in Heliopolis an Ennead resulting from a combination of Osirian and Heliopolitan theologies, the Ennead would be
Many
:
Sun-god
Shu Geb Osiris,
Isis,
Tefenet
Nut Set,
Nephthys.
Horus would have here no place - - except, of course, in so far as he might be identical with the sun-god himself. Thoth His appearance in the "Little is not included in the list. (2 as Ennead" of Heliopolis is of no great importance except )
of Egyptian theology. illustrating the supplementing tendencies deities who appear in the Ennead (apart from Re-Atum)
The
do not appear there as local deities. They have been quite removed from the surroundings of their local cults. Osiris is here no longer the god of Dedu or Abydos Set is no longer ;
the local deity of Ombos. On the other hand, the ancient deities who are not included in the Great Ennead are more tenacious of their local individuality at the time when the
Great Ennead was first devised. This is particularly true of Thoth. He retains his connection with a particular local shrine much longer than the Osirian gods of the older Ennead. It is possible, and perhaps likely, that the Enneadic grouping was not a primitive feature of Heliopolitan theology. It has been maintained recently by Capart (3) that the group of deities in Heliopolis was ogdoadic. He bases primitive
ing
view on the Pyramid text 3 17, and endeavours to show that the primitive grouping in Heliopolis was one of four
his
(1)
Amon-Ra,
(2)
Was Thoth
p.
a
123
f.
figure in Osirian
drama before
the assimilation of Osirian
the gods It is interesting to note that Pyramid lists of with that of Heliopolis Thoth Thoth. include a as do rule, goes Set not, which begin with Osiris and
cult
more
>
naturally with
Ur
JIT.
(3) Recucil 33, p. 64
See Pyr. 826 and 832. f.
THOTH AND THE ENNEADS OF male
HELIOPOLIS.
5I
over against four female divinities. Pyr.
deities
gests, according to Capart, this
Tefen
-
Nu Osiris
3 17
sug
grouping:
Tefenet -
Nut
-
Isis
-
Re
-
Nephthys.
Above
the eight, but in a transcendence which excluded him from being grouped with them, stood the local god, Atum. know that an arrangement of this kind existed in
We
Thoth
s
the
and Capart suspects -City of the Eight" that the Heliopolitan Ogdoad was formed under the influence of the ancient Eight of Hmnw. (i) If this view of were city
Hmnn>,
;
Capart
to
accepted, then not merely Horus, Anubis, and Thoth, but Shu, Set, and Geb would be excluded from the most ancient Heliopolitan grouping of gods. Capart has, further, be^
endeavoured to show how his postulated Ogdoad has deve loped into the Ennead of the Pyramid texts. His theory is ingenious Re was identified, in the course of time, with Atum, and in the place of Re thus vacated was another put Set ( .
solar
god, according to Capart). The god of heaven, Nu, was next replaced by the earth-god Geb. Shu, as the son of Re, must follow Re immediately thus he takes the place of Tefen. The resulting Ennead would be :
:
Re (== Atum) (instead of Tefen) -
Shu Geb
(instead of Osiris
Nu)
Tefenet. -
Nut.
-
Isis.
Set (instead of Re) Nephthys. The transcendence of Atum having disappeared by his identi fication with Re, the became an Ennead. Ogdoad necessarily
There seems
(2)
have been variety of opinion in K gypt as to the first pair of emanations from the sun-god. They could be Shu-Tefenet Tefen-Tefenet, (1)
to
;
or
Hu-Sia, P.
92
In
f.
cations.
flike-Sia,
or
Heart-Tongue
(=
Thoth-Horus).
the fusion
Some
of theologies this variety afterwards of these will be discussed later. The
led
Cf.
PSBA,
vol.
38,
to strange identifi
possibility that Shu, in certain with Hu, Hike, and Thoth would easily lead to the passing of influences to and fro between Heliopolis and Hmunu. Note that
aspects,
in
the
more
might be somehow
"grosser"
theories
intellectual"
identified
the
two emanations are male and female:
first
theories the
two
first
emanations might be male (or
(2) Gapart s theory rouses grave misgivings.
taken into
an Ogdoad without Set
?
The
How
colligation of
4*
the
sexless).
could Osiris and
Re and Nephthys
in
(as
Isis
be
"Lord
THOTH AND THE ENNEADS OF
52
HELIOPOLIS.
view, that the Ogdoad of Hermopolis is due to the influence of Heliopolis, and that the Ennead is older and more popular. is primitive in the latter shrine, are inter it. (i) Maspero has collected the evidence for affects as it ested in the general question only in so far Thoth s position among the ancient gods. In the general
The contrary
We
that Thoth is clear obscurity of the problem one thing in of ancient in the any family does not stand gods groupings This of supports the view Heliopolis. relationship to the gods not is primitively connected already put forward that Thoth other hand, Thoth s re \vith the Osirian legend. Yet, on the -
lations with the Heliopolitan even in very ancient texts.
Great Ennead are close and that, His relations with the chief god
of Heliopolis - - Re-Aturn - - are, as we shall see, especially intimate. It may be that the inclusion of Thoth in the Lesser Ennead, and his close connection with the gods of the Greater
Ennead other than Re-Atum, are somehow conditioned by his assumption as a persona into the more developed form of the Osirian drama.
The Book
of the
us familiar with the
Dead has made
idea of a trial of Osiris held before the gods of Heliopolis. (2) The same trial seems to be referred to in the Pyramid texts, (3) knows how the idea student of and
Egyptian theology
every
of this trial dominates the entire religious speculation of Egypt. The precise points at issue in the trial cannot be ascertained. In
was declared .JH, and was made one the president of the judges. He even became
the result Osiris
of the divine
of thought here. obviously, much confusion to show elaborated was trial the of Possibly the whole story was the of Dead, subjected that Osiris, as Prince, or Greatest,
There
court.
is,
which every mortal must endure; in of all men. all directions Osiris should serve as the model the himself from gods the Every man of Egypt besought for some verdict which Osiris had obtained. In the trial of Osiris
to the trial
after death
of the
and
ing up
Temple"
a
new
"Lady
that Tefen in that text (1)
of the
theory on Pyr. 3 17, is
(3) Pyr. 1521
c.
it
is
Instead of build very hypothetical.
would be much more reasonable
the son of Re. simply an epithet of Shu,
Rec., vol. 24, p.
(2) Nav.f Totb.,
Temple")
T,
1523.
169!".
710.
La myth,
eg.,
p.
244.
to
suppose
THOTH AND THE ENNEADS OF
HELIOPOLIS.
53
charge was made against him by Set. Against this charge, apparently, Osiris was brilliantly defended by Thoth, so that the latter received for himself the title "He who made Osiris victorious against his
We
foes."
Thoth active before the Ennead pleaded here Horus and Set, and the
Two Ma
find
It is to
ets. (i)
in in
another great
still
Heliopolis.
held
trial is
this lawsuit,
lawsuit
The
parties are the Hall of the
in
probably, that Plutarch
when he speaks of the successful pleading of the ad vocate Hermes (Thoth) on behalf of Horus against Set. The details of the divine lawsuits in which Thoth was en refers
gaged were thought out after the model of the high courts in Egypt. It has thus come about that several of Thoth s most frequently recurring epithets are connected with features of legal practice in Ancient Egypt. It will help, not merely to explain the development of Thoth s cult, but also to il lustrate the methods of Egyptian speculation in religion, to indicate here some of the titles which were devised for Thoth because of his work in defence of Osiris and Horus before the
Ennead of
Heliopolis. the lawsuits in
presence of the gods Thoth ap as acted recorder of its parently secretary of the court, and V a) In
verdict. This is implied in his familiar title /.
e.
the Lord et."
in
Cf.
(i) in
of
of
Pyr. 770:
1556 there
is
origin
Karnak, L. D.
e. (i.
I,
(4) Cat.
for
of the Lord
of
is
Pvr. 817. Pyr. 957 refers to a decision spoken bv Geb which Set was accused of having stricken down Osiris.
cf.
this
trial
is
and verdict Thoth derived the
(r hftiiv-f). Ill,
175
c.
:
Turin no. 1/3; Edfu R.
1.
297.
nW.t n nb ////;, Turin 912. Cf. the Bk. of Dd. 170) where the dead describes himself as "Scribe of
as Thoth,
titles
"Verdict-recorder
(3) Ssl
(Mission
,
Other
reference to the verdict in this, or another similar trial: Set
sm) e hnv Osiris (2)
are
^ o-==*
a constantly recurring epithet of the Dead. (5) In the texts of the et"
From epithet
C~\
Ennead". (2)
"Verdict-recorder
(3)
Ma
Book
the
the Jit sr in a trial in
In Pyr.
legal
eternity",
(4) "Writer
Thoth
of
same
the
betraying
Ma
the Great
"Verdict-recorder for
O Q jjpm^
whose place he takes). du Musee du Caire Daressy, :
Ccrcitcils,
PI.
of M. K. ch. 17 the
Lord of
All"
XV.
1521 he appears also as moon Pyr. 1520 and as nb m] f .t. In Pyr. 1522/3 Thoth is the herald who announces the decision of the gods in regard to Osiris the gods of heaven and earth, of south and north. (5)
Cf.
Totb.
Nav. 182,
2.
:
In
THOTH AND THE ENNEADS OF
54
Graeco-Roman period he
very often referred to as
is
Ma et
Writer of
dict-recorder (or,
HELIOPOL1S.
for the
)
Ennead"
"Ver
(ssi
;;/>"/
n psd-t).(i)
A
(b)
somewhat
Thoth
similar title of
V
is
AA~wv
f)
Thoth puts the verdicts or decrees of the Ennead of east and west rejoice, jj
^( 2 ) writing
:
D
M-
=>
down
not merely writes
\\ c
.
in
-^<=:> T the decision or verdict
i
but he
s>^
publishes
heaven and earth.
to
it
With nb
mjt.t
the
cf.
given to Thoth in Edfu R.
title
56 nj WWVN
1.
*~ O*
c*
Ijj
Philae (Phot. 995) Tiberius presents mr.t to Thoth, and in the text he says: nii r .t so as to gladden your heart, for she is the food of Your Majesty
In
Receive ever."
Mi
Thoth
is
same place
the
in
.t
is
spoken of as the food which Thoth >
described as nb mt
htp hr ml
.t
.t
:
I
<^<\
AA
I
^^= ~ ^xV
is
most
role
in
(a
partisan)".
development from
a
likely
be unfair
to
is
his role in the Osirian trial,
Edfu. R.
Cf.
(1)
the
in
quoted
that
text
ma
means more than
ct
truth"
:
word seems
the
(TO
"just"
for
a
fair
of Ancient
law-officers
advertised
goddess a
which
that
Hence
to carry
laws
the ritual ct.
their
ma
of
selves,
appears often as Egypt often bear the title
is
et).
in
the
0:7;xo;
(particularly
truthful in
word or
Since
forensic
is
ritus
where
cult
is
prescribed
sacnficii
:
expression, since
for
cf.
Osfo:
men
for
that,
least
at
would be
~^. is
to
et
have
can be
an appropriate and hence
of justice
ma
of
et".
The higher
wearing an image or amulet of official speaks of wearing on his
an
is,
<1
.ov),
goddess "priest
Ma
"
by
to
is
legally prescribed
determined by
if
et
may assume
prescribed
divine
As including what sacrijicionon,
\Ve
ma
to
loyalty
legally
out what
(ritus
the
et
Cairo \Vb. no. 7 3
(cf.
figure
Ma
verdict.
the officials
ma
and then from his
I
forensic sense, something like which itself stands close to "^, done as well as spoken. Ma ct, in the sense of o(/.a
breast
fairness
I. In the text have taken .v.vf mt r .t as 297 etc., etc. This sense is not certain. But it docs seem clear in the titles
a
the
|
the judgment-scene generally.
"Verdict-recorder".
name
^V
L-J \2$<*^L Thoth s character of judicial |
abomination
"his
and
s kl loves,
a
the Egyptians,
in
theory,
the
accomplish
ma
as
just et,
for
our
and
to
fair.
fulfil
all
particularly perfect performance of
cult
ma
~TS n:j) or soo :).
et
=
would correspond
what
Ma
et
to ritiis
of precept, and to can also include what is is
can claim true speech from their fellows.
reference is sufficiently clear in ma et, it is natural that the Heliopolis should stand under the patronage of the two ma cts (cf. Pyr. 3 17). Possibly the two ma cts symbolise the union of N. and S. Egypt under a single Supreme Court. It is possible, however, too, that the dual in the case
great court in
merely symbolises the ideal fairness of the
justice administered
in
Heliopolis.
this sense of intensified
used
in
the votive in-
.cription
of Ahvdos
fairness
Thebes,
Not. descr. 851.
is
^^^
hath reached unto heaven (2) Cf.
the dual
as
a
singular
In
(line
Tomb
61/62). of Userhat, Sethe
Book of Dead
c.
3o (Ani.
3).
1
3,
17:
Tomb
of Inin.in.ib
Champ.
THOTH AND THE ENNEADS OF
HELIOPOLIS.
55
more than a mere recorder he gives judgment with ~^ e 1 (Luxor Court of RamZE | ^^ the court but he
is
:%>
7i
vs
:
^ -
^^
\I/N| U
I
"o
I
:
c>
I
HI
I
-- he gives his judgment along with the 105)
II, Sethe 2, Ennead. This activity has given him some special names
ses
the
Graeco-Roman period
(Mar., 7JcW.
II,
/8 (Mar.,
f)
his
in
activity
the
court
Thoth became the scribe of the Ennead, to
is
probably,
be explained his
Ennead
the letter-writer of the
Q cm
ff\
title
(2)
|
be noted that
It is to
New Kingdom,
of the
74
II,
7J<?;zd.
^
a),
in
62 b). (i)
Through
(c)
ZL
:
and
these
all
1^ ^\ t//W _
Thus,
general.
Anastasi V,
in
titles
Ennead
of the
in
fjQi
r
V&
9, 2
^^^
o
^
1
1=1
to the period the details of
belong
As
to later times.
the legendary trials of Osiris and Horus belong to the early period, it is likely that the legal epithets of Thoth which arose out of his connection with those trials, were drawn from
We
the traditional legal procedure of Ancient Egypt. find, in fact, in the texts of the Old and Middle Kingdoms abun
dance of legal titles analogous to those of Thoth, ascribed to important personages in the State. We have seen that the court in which the trial of Osiris was held, and in which also, probably, the case between Horus and Set was tried, was the Great Hall of Heliopolis probably the Supreme Court of Ancient Egypt. In the texts of the Old Kingdom the Supreme Court is called the D3d1-t (3) and the court in which Osiris was tried is called by n>r>t,
same name in the Book of the Dead (Totb. 18, 3). This shows how the general idea of the Osirian trial is dominated, from the beginning, by the thought of actual legal procedure
the
This
(1)
Gf. the
(2) *"i
1
8)
I
of the 2 .4
te.vt
title
*rr~i
i
\v
title i
Lands".
a
AAAAAA
Thoth
^
s
of ancient
functions
as ar
=
<-
Topographical Catalogue,
roval scribe of the despatches of the Lord
Gf. Karnak, similarly the despatch-writer of the Knncad. as is Thoth 3i where appearing 34 represented Sethe, 22, is
d
<IZ>
o^;
I
"i |
(3)
with Thoth
Theban tomb (Gardiner, \^^_^/
of Ramses 7F, v7 T\ T \"
in
of course,
titles
Set.
f~^
Tiioi
examine the
be connected,
may
between Horus and
bitrator
p.
When we
ancient Egypt.
in
Cairo 61, 65, 66
etc.
n the Hall bearing the royal
document".
THOTH AND THE ENNEADS OF
56
we
dignitaries,
among them
find
HEL1OPOLIS.
not a few which
stand in
the closest relation to those above identified as forensic
Such
of Thoth.
181, 3 77
61,
65,^66,
-W
are
title
Hi fl Hi 1^
!\
"(Cairo,
of O. K.).
Statue
,
titles
*
The
(Cairo, 181, O. K.).
r >sh.t
M
the Hall of The
~)<l3 ^-^ JiOol Supreme Court at Heliopolis, often appears in titles of the Old and Middle Kingdoms. In Mar., Mastabas D. 19, Ka man and "leader of the Hall". appears as a "priest of Ma et",
Thoth
not leader, or president of the the "Scribe of Ma et in the Hall", he
is
is
recorder (the hrp
the chief scribe or
Great Hall, and "Scribe of Ma et looked on as an official of the as an ancient Egyptian dignitary
in the
.v.vf)
Thoth the same way
the
for
but he
"Great Hall",
is
Ennead".
Ennead in would have been an
is
of the Pharaoh, (i)
official
and the connected with it, were modelled largely on the legal customs of ancient Egypt. Even in the later periods of Egyp probably, then, the great trial of Osiris,
Very
details
we find this method of constructing the divine on the analogy of every day civil life in Egypt still steadily at work. We can see this from such epithets of Thoth as tian religion
<c=>
-r^JKi>
R.
given to him
-2Jn
a
Thus
78; 80).
II,
^i|
d:
Graeco-Roman period (Edfu
the
in
J/ld
we
also
explain other late epithets of our
Phot
CPhilae,
8 54\
-
55 b; Edfu R. II, 73 etc.). Sib sbhti a familiar legal title in the O. K. (2)
III,
-
as
is,
(Mar well
is
"
Dcnd
"
known,
the pictorial representations of the Judgmentof course, closely connected with is,
Through scene
^^1
which scene
the Osirian legend, Thoth has come to be associated with the weighing of the heart. Thus he has received the title I
(cf.
Totb.
Ani
c. 3o,
the Ptolemaic period. for
(1) Cf.
Louvre
A
III
instance
36, Inv.
(2) S)b *bhti
ssi
hrp
r) ss)
t
.v.v j
m
vol.
LIII,
DI
wsh.t
dhjLt
the
3i3i: he
dignitary at Gizeh (L. D.
antiq. eg.
It
\vr.t.
is
a
lt
:
II,
is
of a
titles
ssl
34, g)
Again
again,
title
is
very frequent in often written with the ibis-deter-
f >n)
is
well-known
110.46. r
is
The
3).
cf.
no. 65
.t
man
m
sib sbhti legal
no. 61
of
pr ml title
the
.t,
and in
XIX th Dyn. recorded
and JIT
siij
dwl pr
the O. K.
(ibid.):
set
here the
where we read the
r
in
niswt.
Dlnvti.
Cf.
Catal. gen. dex
man
titles
bw hr
hrp
is
.vjfr
ss},
imi s)b
ri
imi
THOTH AND THE ENNEADS OF minative
^
Dum.,
IV, 760,
1).
(L.
HELIOPOLIS.
57
-
48)
liaiigeschichte,
appearing thus as a name of the god. (i) In the scenes of Judgment Thoth appears in two chief roles on the one hand, as ibis-headed god who weighs the heart of the dead, and, on the other, as ape seated on the tongue of the balance. the
:
Thoth
In this second role
described as
is
J^vfl
<z>
T
(I
(j
(Edfu R.
3i)
II,
that sits on the
"He
O$ ^
explains his epithet
O^
a f)
l|
Dend.
Gf. Vienna,
(2)
Text
also Lacau,
Edfu R.
rcl.
3
II.
^^
aQ
Scales".
Tomb
was
called
(I
"Thoth,
s
epithet
<ci
balance,
57a.
Pap. Rhind
I,
(=
7 b. 9
Thoth), <^
calls
^^t_
^
Thoth
"Lord
5 i
WVW\
A
A
^^
fTl
(1
(Ca/a/.
^
cf.
(Pyr. 1523,
(1
tout
simplement
J/nsa
c///
Cairc. Darcssy.
rf
we have
Pyr. 1287). Thus, as
d
oii
1
devcnu
orthographe
^ =0=
V^
dieu
le
nom
de son
forme
en
dieu
le
est
GTGC9I, Tl*l, grue)
d
O
copy of Istn
"the
balance".
par suite d un rapprochement
rectitude,
II,
XX. See
no.
at
a
I
= ^^
tk
C
I,
I
tV
avoir etc
apres
Saal
From all this it appears how unacceptable is Lord s explanation th. He says (Bulletin de Institut fr. d arch. or., vol. 3, p. 18):
very early period.
ofThoth
71 b: Diim., Histor. Insclir.
:
Museum. Sarkophagus
obvious that the Judgment-scene was pictorially represented
is
it
i3 b
II,
c. appears as a title of dignity, L. D. Ill 26, o o X O fi, Thebes. Anubis, from his activity in the judgment-
called in the Pyr. texts
already said,
:
Since Anubis weighs the heart of Osiris along with Thoth. he
Ccrcueils, p. 129).
la
\\
ZI
61 a
Pharaoh
the
I
* V\ V\
of
e,
(rh) the ~")
fx
-crSS
(de
on the same level
is
Recueif, no. 3^, p. 180.
AAAAAA
U fL
81
Ill,
Kunsthistorisches
calls
1
who knoweth
of the
is
that epithet
:
jj.
(1) Cf. Mar.
scene,
This po
(2)
of Thoth, as ape on the tongue of the balance, fully
sition
as
balance".
de
avec celui
nom
du
d ibis*
de
1
la
^
^
"
_TJ
justesse et de la
du ibis."
fil
a
As
plomb dc a
matter
/
of fact
=0=
as ape that
lance
cf.
has nothing to do with
jb^, sits
on the balance.
Harris,
I,
45, 11, 12:
"ibis"
Thn, not "I
made
th,
for iv
;
is
thee tf\
is
it
merely an epithet of Thoth
"ibis".
a
~
For the ape of the ba Thoth sits thereon
balance:
as srcat and
_
Gf. also
Studien). "opener
text
Kuban
the
Lexa
In
of hearts
has the
"th
of
1415,
Stele, s
text
(cf.
Ma
the
Nay., ct".
and Lexa
Totb. XIII
(Spiegelberg, Dcmotischc demotic gives as the name of one of the porters
Totb.,
125, 42
These two
44), while the corresponding hieratic
epithets belong to Thoth, and the apparent
want of agreement of the hieratic and demotic here what has been said above.
is
easilv explained in
view of
Chapter IV.
Thoth and Re
in the Solar barque.
Thoth, as has been shown, stands with other ancient such as Ptah, Min, Hr ;rr, Neit Anubis etc., outside the primitive Ennead of Heliopolis. Yet it cannot be denied that there are very close relationships expressed, even in very deities,
early texts, between Thoth and the Heliopolitan sun-god. In the Book of the Dead of the N. K. period Thoth often appears as secretary of Re (or of Osiris, thought of as
and he constantly appears with the sun-god in the - generally accompanied by Ma et. Thoth barque (i) is therefore a companion of the chief god of Egypt, wlierf the latter goes on his administrative journeys. It is not un likely that the Pyramid texts which speak of a "ScriSe^ of the divine book at the right of Re" refer to the presence and function of Thoth in the solar barque. The Pap. Harris, I, 6 8, refers to the "writings of //wmr~the accountant of ReHorus of the horizon". Thoth is also spoken of as "Re s scribe sun-god)
;
c
solar
A/VWV\
/"s
of
Ma
Tomb
c et"
(Thebes,
of J\
ri
_D | >
L. D.
We
judgments of Re. function for the sun-god
= he that records the
Text
III,
299)
Thoth per Atum. Thus in find
forming a similar "Atum decreed unto thee the Votive inscription of Abydos Thoth wrote it (/. c. the decree) down, his own length of life :
:
beside the Lord of All
(/.
c.
Re-Atumj".
According to Pyr. 955 the Scribe of Re is dismissed in order to make way for the dead king: and Pyr. 1146 makes (i) Cf. Nav..
1 otb.,
c.
12: Turin Pap. (P. and K.) i3o
69, II
etc.
In
the
funerary texts of the M. K. there is a formula by which the dead may become a scribe of Re (Lacau, Text rcl. Rcc. XXXI (1909), p. IO. n). When the dead becomes, at the same time, scribe of Osiris, the identity of Osiris and Re is im plied.
Note the strange N. K. passage Leyden
spoken of as being in the
prow
of
Re
s
ship.
I,
346,
2,
11
12
in
which Set
is
THOTH AND RE the dead Pharaoh the the
bably
of the divine
"Scribe
sense
of
"Scribe
is
THK SOLAR BARQUE.
IN
of the divine
"Scribe
in
Re"
Pyr. 955 in
book"
book",
Pro
(i)
identical
with the
and the general with Thoth as
Pyr. 1146;
Pharaoh becomes
that the
is
59
identified
moon-god, and assistant of Re. (2) This is implied also in Pyr. 490 491, according to which the dead king becomes the
prow of Re
Dhli in the
sends out
Re
s
s
ship
who
messengers, and does
seals the decrees of in
general as he
is
Re,
ordered
to do.
268 transforms the king into "Sia Pyr. 267 (the bearer of the divine book) at the right hand of Re". (3) It may, probably, be assumed that the bearer of the divine book is one witli the scribe of that book. But who is Sia ? In the
Book
Dead
of the
c.
(Nav., Totb.,
174, 18. 19
[A
f])
the dead
am he who declares what is in the heart of speaks thus the Great one on the feast of the //z.v-garment (4) I am Sia at the right hand of Re who makes snk the heart of him who :
"I
:
stands before the tph-t of Nu." Sia is here again at the right of Re, and his functions in to Re are, regard probably, con cerned with, or determined by, the "divine book". The mean ing of snk is not clear, but the whole passage recalls Pyramid texts like 962 and 963, where Thoth beheads the king s ene mies, and cuts out their hearts (cf. Pyr. 1999). In the late periods there is no doubt about the identity of Sia and Thoth Sia being freely used in the Greek period as a name of Thoth. Further, the "Scribe of the divine book" is also clearly Cf.
(1)
dead.
in
the
prayer
Totb. 94,
I
ink-bottle
for
4 (Nav.)
The dead is to be equipped as a scribe. (2) The title "Scribe of the divine book" was O. K.
the
Cf.
Sethe,
Imhotep,
p.
a
Der el-Gebrawi 11, pi. XIII, XXVIII etc. We know that were wont to recite the sacred formulae of the Brugsch, Drci Fcstkalendcr, Plate VII, 7
divine
book"
O. K.
Cf. the
who
recites the
title
$^
"Praises"
9, 14
(the
1||^^^
Dua (L>
=
I,
21.
Cf.
ritual, is
the
it
one of
a series
97
a
the
like
15, 19
Dl H
( .her
also
hcb
Davies.
Scribes of the divine
the
book"
In
of the chief
title
17: Krman, \Vcstcar
and palette for the
( .her
"Scribe
hcb.
of the
of ritual books).
IVth D vn -
^
of the History of Religions will remember the Stoic (and the earlier Orphic-Pythagorean) idea of the moon as the abode of the blessed dead. (3) Students
(4)
Sechmet,
garment Cf.
Pyr.
A Isis,
:
nb ins
is
referred to
and Hathor
in the
Totb.
c.
99, 4 (Nav.).
Greek period.
\b
ins
was some kind of garment worn (by the 268 where the same text as in Totb. 174, 18
Xb.t ins
is
an epithet of
means bearer of
it
priests")
on certain
19 occurs.
the ins
feasts.
60
THOTH AND RE
identified
in
enumerates them is the text adds:
is
"he
Pap. Salt, 825 VII, onkh (= Library) among :
of the divine
book"
we
Since
Thoth".
texts (i) the dead
Pyramid
l
of the Per
the officials
24
Thoth.
late texts with
"Scribe
THE SOLAR BARQUE.
IN
is
and a gloss
in the
that
many
find
in
and since
identified with Thoth,
the identity of Sia and Thoth in the later periods makes pro bable their identity also in the early texts, we need scarcely
whom
hesitate to take the scribe
the dead displaces in Pyr. 955
as Thoth.
The idea of the "divine book" seems to have been bor rowed from the methods of government administration in Kgypt. Just as the Pharaoh received reports from his mi nisters and various officials, and just as the details of all ad ministrative work in Egypt were carefully recorded, so must the king of the world, the sun-god, have official reports, and official records. (2) Thoth, as the friend, and trustworthy minister and scribe of Re, kept for him the great book of government (the "divine book") in which every detail of Re s empire, and its administration would be carefully noted. (3) The book would not be primarily a "Doomsbook", or "Book of
but only an institution belonging to the practical The presence of Thoth and s world-government.
fate",
Re
side of
Ma et
together
of the
methods of Re
in
the
solar barque
is
symbolical, probably, denotes the justice
Ma et
s
government. and fairness of Re s rule and Thoth symbolises like and efficient character. (4) ;
tant
Cf.
(2)
Note the
title
of
business
1233: I23j: 1^05: 1507: 1725: 2150.
i3o: 505: 709:
(i)
its
Thoth
in
Harris,
I,
6
8
C
tjpj
of
Re
accoun
of Re. (3)
Breasted (Rcl.
earthly kingship of (4)
and
thought,
p.
For Thoth and Ma
and often elsewhere.
In
et
in
how
17) notes
Pharaoh were transferred
to
easily the qualities of the
Re.
the solar barque see Nav., Totb.
the Greek period
Thoth
s
presence
in
c.
i3o, 24
26,
the solar barque
is
looked upon mainly as intended for the protection of Re against his enemies. With Great in magic in the barque of this function of Thoth is connected his title (Totb. 182, 8). The title suggests the power of Thoth s magic as against the Apophis, and other foes of the sun-god. The Book of the Apophis (Brit. Mus. 3 1, 20) says that it is by this hike (magic) that Thoth defeats the 10188, 25, 15
millions"
:
Apophis-dragon.
Cf.
Horns-Myth
(Naville),
PI. VIII.
In the
tomb of Rameses, Thebes
THOTH AND RE
IN
THE SOLAR BARQUE.
61
_It may be that Thoth s confidential position as minister and chief scribe in the government of Re, is due partly to
the naive sentiment that the
moon
is
a representative of Re,
a sort of locum tencns for the sun-god. Thus the two great astral deities would naturally, between them, rule the world.
We
shall see in the following chapters
how
the idea of their
common government
of the universe led to certain interesting in the developments theological speculation of Egypt. Ma
et
called
is
\\
"(I I
Piehl,
amulet
Inscr. in
the O. K.
I,
99/).
^
j
1
U AAAAAA
*\
This seems
the solar barque.
Cf.
Q\
to
A
^
N
imply what was
^37 _
in
the barque of
that
Thoth wore
said
above about the
a
millions".
figure of legal
Ma
et
as
officials
of
Chapter V.
Thoth as lunar
deity.
Plutarch represents Hermes as winning", in a game of chess, a certain amount of light, or a certain number of short periods of light, from Selene, the moon-goddess. The light or light- periods which Hermes (Thoth) thus won, he put to gether to form supernumary or epagomenal days of the Egyptian year. The story brings Thoth into close connection with the
moon, and is probably a genuine echo of the Egyptian spe culation which regarded Thoth as primarily a lunar god. In Egyptian texts Thoth s relationship with the moon appears to be of two kinds. In a great number of texts he is represented as being practically one with the astral body_ -
with the
not as the the
moon.
moon moon
In a great many other texts he appears, but as the guardian, or protector, of In our discussion of the legend of Horus and Set
we have met
itself.
itself,
several instances of this second kind of relation
ship of Thoth with the moon. It will be convenient here to examine in the first place the texts in which Thoth is treated as one with the luminary that rules the night.
a)
Thoth as
identical with the
moon.
The later texts are quite clear as to the lunar character of Thoth, and we can work back from the clearer texts to the less obvious and suggestive texts of the older periods. Every student of Egyptian is familiar with the constantly recurring representation of an ape bearing on his head a lunar crescent, (i) The ape is Thoth, and the crescent iden tifies him with the moon. The crescent-bearing ape is found
(i)
Sethe
i
~,
Cf.
Naville,
105 etc
elc.
doschen
5,
I
:
Thebes,
Tomb
of
^^
e <
[]
(J
=u)
Abschrifl
THOTH AS LUNAR
DEITY.
63
every kind of text in periods subsequent to the N. K. He is often adressed as "Lunar-Thoth". Thus, for instance, in the Turin Pap. (P. and R. 25, 3 f.) in
:
Hail
O
Lunar-Thoth who enlightenest the Duat
in
the necro
Hail to thee Lunar-Thoth, thou self-engendered, the
unknown
polis
Renewal
!
!
of south and vigour are besought at times for the
king, so that he may become like Moon-Thoth. Thus Seshat "Thou shalt renew thou shalt says to Sethos I thy youth :
;
when he
flourish again like looh-Thoth I,
51 a,
3233
:
cf.
Mar. Ab.
a
is
child"
(Mar. Ab.
II, 7).
We
find that in the temples of looh there was usually a special cult of Thoth. To this a passage in the Book of the Dead (Nav., Totb., c. 80, 8) refers have made provision :
for
Thoth
in
the house of
and the moon which
identity
between Thoth
here implied is, at times, much more the Book of the Dead. In ch. i3i, 1 2
is
clearly expressed in (Lepsius) the dead describes night",
"I
The
looh."
himself as
that
"Re
shines
in
and the context makes it clear that the sun of the no other than Thoth. The idea that the dead becomes
night is Thoth, or the moon, is often expressed. The deceased "tra verses the heaven [like Re], and speeds through it like Thoth"
A
(Nav., Totb., c. 178, 20, according to a). of the dead king in the Pyramid text i3o /v\
,
The same
said
is
:
r-1
(N.)
(N.)
()
%
I
9
B
.
s
o (0
*.
The dead Pharaoh becomes one with the sun-god Re by day, and \vith the moon-god Thoth by night. The verb which describes the movement of Thoth as moon underlies the (i)
Cf. the
Chons-text
in
Edfu (R.
269)
I.
\\
/WXAAA
.I-
The
texts
vary between
AAAAAA
Pyr. 920 the dead king
is
called
l and
JU Jkwijh -4=*
^r
mediately preceding text he is identified \vpi here symbolise Thoth as moon-god.
[j
i
I
^
^^^
s
n ^
,-*-,
l. jk ^f
xnivi.
In
In
I
the
im-
I
Possibly
chief cult-centre
one of his chief positions was that of wp ntrivi or wp
I,
AAAAAA
the sun-god.
Thoth
and
the
was
wni and
ID/IP,
and
THOTH AS LUNAR
64
DEITY.
name
of the Theban moon-god, Chons ^the rrv of the Hebrews). familiar
wanderer"
"the
There are extant a great number of votive stelae dedi ~T* ^=^ cated in the N. K. to Jl (0 "Moon-Thoth". J| On one of these (HanOver no. 20) Thoth is represented as moon between two astral deities, with the legend
^
[j
:
With
Lunar-Thoth
veneration to the stars of recognition of Thoth s astral character. this compare the inscription on the Turin stela no. 157 1(2) to
"Thanksgiving
:
clear
a
-
heaven"
over a lunar barque
the text:
is
^=^
X
(1
:
Jp
|
^
"
^^
(sic)
\f
*
we
1^1. Under the barque T III
read:
^
*
veneration of
stars are
him
"Honour
1 1
like
;
[)
r
v
_ZI
Shu (= Sun-god),
rubric Brit. Mus. g$3 "When points to the same astral :
text from
Karnak of
*^j J ] \ J |
vere him like
XX
Amosis
the
IV, 20) conveys the same conception
f V/r.
Re",
/
///is
invisible"
A
of the god.
period (Wb., no.
^^
\J.
<=*
of
"Praising
The
looh-Thoth".
Thoth and the character
^
-^=^
J
^ rJr
A LA
I
:
()^|g-"Re-
[j
looh-Thoth".
The Graeco-Roman period
furnishes abundant evidence
Thoth
and looh. In innumerable and other scenes of the period the ibis-god (and often and the the ape-god) is shown wearing the lunar crescent texts of the period freely identify, or confuse, the two divin ities. Thoth is described, for instance, in Kasr-el-Agouz (4) the
for
of
identification
ritual
;
as
Hermonthis
in
"Thoth
m Hi
resplendent (i)
Cf.
in Brit.
the
Mallet,
moon.
Osiris
7
jy u
\U
li
m 1
/
-
11
Dendereh (2) Rec.
^s.
Thes. is
(j
"
we
(5)
u, 168
moon
, <m>
^
*
find the
com-
well-known
epithet
IV.
^
Kasr cl-Agouz,
(5) Brugsch,
of the
In
heavens".
Mus. 807.
(3) Mistake for (4)
J^p JJ
I,
p. 82.
3J, 27.
called the
"bull
T
"Bull
who
m
ought
of the is
to
be
heavens"
u m. is
a
renewed each day
in
heaven"
(Pierret,
THOTH AS LUNAR title
posite
jj
of the
bull
^
o"]
"Osiris-Moon-Thoth.
i^j
heavens".
65
*
5^^ The same
<o>-
DEITY.
composite name, a symbol
of far-reaching identifications in theology, appears also in Philae. At an offering of the "Healthy Eye" to Min, the words are spoken "Receive the Eye, that thou mayest go forth therein in thy name Osiris-Iooh-Thoth, that thou jj mayest illumine the Two Lands, and make full the Eye on the 15 th [of the month]." :
1
^^
"]
The Ptolemaic texts abound in epithets of Thoth con sidered as one with looh. In is called Dendereh(i) the king
of him that increaseth
"Son
in
where
size",
from
T^OfjT?
the parallels obviously is Thoth. One of the most familiar lunar epithets of Thoth which is as old as the N. K., (2) is "Lord of heaven", ^. Other lunar epithets given to Thoth in the later periods, are I^f^. "the Beautiful one of the night" (Metropol. Museum, New
York
12, 182, 2);
Mar., Dend.
IV,
Etudes,
p.
nant the
p.
242. the
see
(i) Mar.,
.
moon
Q Y /
at
Thoth
IV, plate 741.
I.
Chons
56)
3,
the
Ma
-that
make
the
moon
et"
preg as
a
W
(4)
A Chons
*
k
of the
"Bull
A./. 33(i895,
p.
Hymn
125)
For Osiris
II).
as
West"
"Bull
(Pap. Rhind). For Thoth
to
Thoth
of the
(Brit.
Mus. 22q3 see Pap.
Westerners"
23.
Dend.
as
Ill
74
Another
b.
Der el-Bahri
In
the
I,
I
-^0^^
of the
1
in
Q]
V-
is
I^T^
For sun and
1440.
(Chons)
Dead
*^AAA
O
i3i,
1
Q
^^
fl
2
is
R^Twho
(Lep^us).
obviousl v Tll oth, the -
[j
A
^^
i
l
Q
55
Thoth. the Hermes of Egypt.
Thoth
60. 59. i36.
Fldfu reads
Book
of
54 == Urk. IV, 232.
II,
J^
see Edfu R.
in
moon-epithet
^ j(
text
Dendereh
V
night"
For
ps idea of
epithets
-Bull of
called
/,-
s
-
Cf. the reference to
$^F=y=*.
also
is
described as
is
moon-god).
also called
is
Amenhotep
(2) Cf. Naville, (3)
/ft
Thoth ,
Mus. 10188,
Brit.
(Mar.. Dend.
"Silver Sun"
theology, see Frank. Studien zur babyl. Religion. in Berlin Thoth is called kl m h.t~ l.t bull (<94i)
an ape-statue
of time of
the
Pyr. 420;
Babylonian
*>WJir::
statue
Edfu (R.
(thought of as
in
Temple".
(j^j^
cf.
shining"
same lunar origin are Thoth
Dend.
Mar.,
females"
On
(3)
;
the
In
27).
bull"
"mighty
in
Cf.
29: I,
58)
Of
82). (4)
(Mar., Ab.
as
II,
-the brightly
J^[j(j
(
^
^.
-shines
THOTH AS U NAK
66
^z^^, O
of
"Lord
(Brugsch, Thus. IV, 759), and f{{{ p^ Reckoner of time" (Karnak,
time"
I
i
of
"Ruler
Bab
DK1TY.
(ibid.}
years"
^O J
;
;
Of O
I
(
)
Pllilae )
(
4
Edfu R.
\
Q the
*"
el-Abd, Scthe)
1
"Reckoner"
^^^
A $
Cf. Nav., Totb. 100, 10).
25.
I,
:
I
I
very ancient lunar
(Pyr. 2150). epithet of Thoth is "Chief of heaven", It is evident now that in the New Kingdom, and sub
sequent periods, Thoth was with the moon (iiwh\ itself.
made
in
K. and of Thoth
the M.
Certain hints
commonly regarded
How
earlier periods s
as identical
this identification
far
it is
was
difficult to ascertain.
lunar character seem to be conveyed epithet of our god
in the texts of El-Bersheh. In ITatnub the
and one cannot help com paring this title with the lunar epithet of Thoth in the later periods "Bull of the heavens", 2) The identification of Thoth with the moon in the M. K. ran readily assumed, if it can of
"Bull
is
MaVt"
fairly frequent,
i
be"
be shown, that this identification was made already in the ). K. Then- are indications in O. K. texts which, though they (
do not. perhaps, make certain that identification, point to at
all
more
events,
We
it,
or less clearly.
have already discussed the Pyramid passages which
speak of Sia, the bearer, and, probably, the scribe, of the divine book at the right hand of Re. It is very likely that Sia is here, as elsewhere often, identical with Thoth. The Re" would be the natural position of honour second of the great astral deities, and it is reasonable, therefore, perhaps, to assume that Sia is one with the moon, as well as with Thoth. We saw above that the text of the Book of the Dead (Nav., 178, 20) which describes Thoth as
hand of
"right
for the
moon
the
traverses
that
the
is
sky,
directly
in
paralleled
Pyr. i3o.
we have a ritual text which was, apparently, awakes Thoth is high". Ancient Kgypt /?)/ in somewhat similar text Pyr. 1520 seems to explain the In Pyr. 126,
widely used
A
in
is
"Thoth
phrase
high"
in
a
:
"u
:
lunar sense. O
rv
(i) Cf.
Thoth
12) Cf. the "powerful
no.
i.
1.
young
s
epithel in
epithet bull
20); see note
1
^
^
(I (g.
of Nannar in Babylon
with mighty p.
hilat
64,
(^).
horns"
:
n}
o
bunt
(Phot. ion). ikdii
(Perry, f/rinnen
sa karni kubburu
und Gebete an
=
Sin,
THOTH AS LUNAR "Osiris
shines
Ma Ma
Lord of
The
Ma
forth et at
:
purified
every year
DKITY.
67
the shin
is
high
:
is
tin-
s-beginning."
Lord of can scarcely be other than the Bull of and the reference to time-delimitation accentuates the et"
et
;
We
lunar reference, (i) find a parallel text again in the M. K. (Cairo 20520), and in the Book of the Dead (Nav. 178, i3). If Thoth is thus identified with the moon in a widely used ritual text of the O. K., his identification with the moon-god must be regarded as one of the oldest features of
Kgyptian
theology.
The Pyr. text i3o, already referred to, is the clearest ancient statement of Thoth s identity with iouh, the moon:
-U. If
Re
the sun, Thoth must be the moon. able text Pyr. 128 points in the same direction
The
"wayfarers
and moon Jf
it
The remark
is
of
heaven"
are
Cairo, 20520). (2) must be admitted that the
:
Re and Thoth
as sun
(cf.
Pyramid
texts
sometimes
clearly indicate the identity of the moon with Thoth, it be shown that certain obscure Pyramid allusions become intelligible
when looked number
at
in
may more
the light of that identity.
In
332 a
of beings are warned against the Pyr. 829 failure to recognise the blessed dead. They are Re, Thoth, Hr spd, and A pt. Re is, of course, the sun K) pt is Saturn ?
Hr
:
:
almost certainly an astral being of some kind. Thoth spd will then be here simply the moon and we have then in this have the same equapassage a list of heavenly bodies. (3) is
:
We
(1) Cf. Prisse,
Mon. egrpt.,
The whole
pi.
3i
for another
echo of Pvr. 126.
Re and Thoth as sun aiul moon. They are to take with them the Pharaoh so that he may live on that on which these gods live, so that he may rest where they rest, that he may be strong with that with which they are strong, and sail in that in which they sail (/. c. the (2)
context
Pyr. 128
i3o
barque of Re, which carries Re and Thoth). very corrupt text in Totb. 178,
A
1517
(Xav.).
takes
The passage The gloss in
Pyr. 128
reads (3)
Pyr. 956, 709
^eem
also to identify
Thoth and
appears
in
a
the Cairo text (20520)
the
moon.
TROTH AS LUNAR
68 of Thoth
tion
in
/<<>//
where Thoth
Pyr. ii53b,
with the other gods are called the children of
Horus /.
with
DEITY.
and
jj^^g,
Heaven.
r.
iHatnub II, 7 etc.), Just as Thoth is the "Bull of Ma of heaven" (i) (Brugsch, 77/f.v. I, 371, so is he "Bull The epithet of the gods" (Pyr. 12370). "Strong one et"
and the the
(2")
be a lunar epithet referring perhaps to the brilliancy and power of
of
"chief
(Pyr. 2i5oc)
Nut"
of Thoth
seems also
to
the luminary that ruled the skies of night. (3)
Thoth as protector
b)
of the
moon.
not always identical with the moon. The theology of ancient Egypt is not a logical and It s-lf- consistent system. frequently combines contradictory same the in divinity. It is, there-fore, not strange to qualities
Thoth, as a lunar deity,
rind
that,
while
the
moon
that
the
the
as
Thoth
set of texts
traverses
merely
presented
one
in
is
skies,
guardian,
is
identified with
another set he
in
the
specially
is
re
protecting
deity, of the 1110011.14) Here we arc- reminded of the Pyramid texts already discussed, in which Thoth brings back to Horus
the eye of the latter. AVe have seen that those passages may be taken, in general, as dealing with the various perils, such as eclipse, darkness, storm etc., with which the luminaries of
heaven, and particularly the moon, are frequently threatened, and with the rescue from such perils of the moon, and the other luminaries, through the power of Thoth. In all such
passages Thoth appears rather as the guardian of, than as one with, the moon. It is well known that iu ancient Egypt the sun and moon
were regarded as the eyes of the god whose face is heaven. in the Papyrus Xs-( lions, II, i, it is said of the eyes
Thus, of
Amon (i)
(2 i
In I
In
the
among
i
3)
:
I
vr.
Is
s
Dyn.
III tli
id.
\
p.
text
Brit. Mus..
05 snp\i.
no. 22^3
Thoth
is
called
"the
Bull
Note.
I29C speaks of the strength of Thoth.
the
Pyr. X23 the
hoth
X\
;in
stars".
title
"Father
moon
epithets also,
is
of
called
evening"
nv.f
///.>.
/ nth. 85,
u
1
as
as will be seen below,
eye
14
15, to be referred to
of Nut
and possibly
Thoth with the moon. was familiar with this conception.
:
the
epithet
is
Thoth? one of
this Pyr. text really ex
presses the identity of 14) Plutarch
Vid.
Is. ct
O. 41. 4
5.
THOTH AS LUNAR
This idea
DEITY.
69
very familiar in the Ptolemaic texts. Thus "On the i5th day of the II, 3ib):
is
Dendereh (Mar., Dcnd. month
in
is full and the left eye is ip, and their rays This making lp of the left eye, and the union of the rays from both eyes are thus referred to in another Dendereh
the right eye unite."
"Osiris into Jhc_JcjjLjr yc1 _cm text (Brugsch, Thes. 1, 54 j^nters the isth." This entrance oT)siris (here perhaps sun-god )
:
=
into
left,
eye
(*
again referred to
in
tfrfi
its
beauty
g. union of th^rays from both eyes) Dendereh thus:
to his place
""7oo/z~comes
i
- -
the
is
eye equipped with (Brugsch,
left
Osiris unites himself with his left eye
:
Tties. I, 3o). (2)
The implied
moon
idea that sun and
in
are the eyes of heaven
is
P. 3055, col. 2, 3-~4 when Bull that shi-nes in his two eyes". The Bull
the
text Berlin
ritual
speaks of "the is here Horus of the rising sun, who, like the moon-god, is a bull or mighty one among the gods. Horus is the gnihs (bird) "who brilliantly shines in his two eyes" (Edfu R. I, it
That the moon, then,
366). (3)
Cf.
(1)
moon anJ moon
the
as (]f.
(2)
Tutb. Nuv.
called
is
1
5
1
a.
56
in certain
Ley Jen.
>Aa).
the left eye in the O. K.
I.
aspects was regarded 350.
Ilvmn
from Pyr.
appears
the eves of heaven see Junker, Onwislegcnde, Plut. Is. ct O. 43. 5. At the ne\v moon of the
p.
to
Amon. That
On
I2.ii.
13^
the sun
etc.
month Phamenoth
is
because on that Jay. at the beginning (sij-iJaai;), of spring, Osiris enters the moon. The union of the right eye \\ith the left means the reflection of the sun s light by the full moon. (if. for this iJea Mar. Dcnd. \\ celebrated the feast of
3i b.
Herodotus says at the
moon-god
-Lntrance"
(11,
47)
time of
full
that
swine were otleieJ
moon. This
spoke of Set as having swallowed the left The swine would thus be offered
of a swine.
Cf. Totb. t
enemy.
that threatened the Cf.
(3)
c.
112
I.
41
2.
Cf, the \\
I
I
I
sacrifice in
Kgypt
to the
the
to
moon-god
as
its
defeated
- for a sacrifice of swine in connection with a calamity
moon on
Kdfu R.
in
perhaps, an echo of the legend which eve of Horus while he was in the form
is,
the
151)1
Horus
is
of the
month
^b^
eclipse;.
^=
U
Horus Myth., XXII,
ivi/..
/j\
i.
where
it
is
said
of
Horus:
THOTH AS LUNAR
70 rather as the in a text
eye of the god of heaven than as an inthus obvious. This is expressed poetically
left
dependant deity
DEITY.
is
of Philae (Phot. 997)
:
The mysterious Ba came forth from earth was still wrapped in darkness ~
"
@-oz^
<C
<
while
the ocean,
{
D O
T^^^^ F^ ?TJo
D***"
I
?
Properly speaking sun and moon are the eyes of Heaven, not of the sun-god, and it is only one of the many incon sistencies of Egyptian thought when they are spoken of as the eyes of Horus of the horizon, or of any other sun-god
Ptah
Berlin P. 8048, col. 6 ; 6 8). Considered merely as the eyes of Heaven, sun and moon were to the Kgyptian of divine substance, but they were not gods. Hence they might require the help or care of some (as,
for instance,
in
personal deity.
The two eyes which
a term
of heaven are often called wdl-t, of
the
their
bright splendour. perfection expresses Hut, in the majority of texts, and practically in all the texts of the Graeco-Roman period, jrdl-t is the name of the left
moon. (Y) After the days of waning, disappearance, reappearance, and re-growth, the moon could well be described - the as the jrdl-t healthy, or sound, eye. After the perils of eclipse, the moon would come forth again perfect and rye, the
brilliant, it
"heiilthj-"
as before.
disappeared each evening
The
right eye of heaven, though
showed
in the west,
itself
again
every morning in the splendours of the dawn. Its eclipse was rarer. It was exposed to fewer perils, and to lesser change,
*
CT\ f
.
Cf.
Macrobius, Sutunialiii
antiqiiitas.
A
text of
Dendcreh (Brugsch, Thcs.
ontaining the n\1i.t preceded bv Thoth, savs I
|
Solan ,/om oculum
I,
21.
I,
3o) referring to a barque
*L**^.
I
I
:
a
(i) Cf.
barque
containing
HKt"<.scn,
Thcs.
I.
Osiris
.^4.
:
1]
(J
|
7
IJJ
follows.
<d3>
\\
n -- ? JJLJ
The accompanying
35. 36. 37 etc., etc.
^^
r
I
(l
oQ UQ text
runs
THOTH AS LUNAR
DEITY.
7
r
left eye. And hence to the left eye, rather than to the right, was given the name n dlt. In the incidents of the Horus-Set legend we have seen
than the
Thoth playing the role of defender of light against darkness. In this role, as we have seen, Thoth brings back to Horus the eye of the latter, which had been injured b^ Set. Most of the Pyramid texts which refer to this function of Thoth, speak of the eye brought back as the left eye of Horus, the i-., /
moon. There
however, a number of ancient texts
are,
.
in
which
a rescue of the right eye of Horus by Thoth, is spoken of. (i These texts belong to the circle of thought which has pro duced the numerous legends of the sun-god. The 17 th chapter
>
of the
Book
Dead
of the
the most familiar collection of such
is
those of them
in which Thoth appears, he acts, as friend and very naturally, protector of the powers of light their foes. The against right eye is not always represented
In
legends.
back by Thoth to Horus it seems often and Thoth s function towards it is a some what unintelligible one of soothing it when it finds a rival
as being brought to return of itself
established
in
:
place, and,
its
resetting
finally,
on the face
it
of Horus. (2) (1) Cf.
Altestc
Te.\-tc
Cf.
(2)
in
Book
the
particular
Nav. Totb.
37-
167.
of the Nubian Hathor.
legend
the
M. K. ch.
(
whole problem
Sec for the
Grapow s study, Das i~. Kapilcl dcs Many points of Thoth s work the
Dead of
the
o!
17.
l.epMU>
20.
2,s
3i,
dg. Tnlcnbuclu the
for
eve
right
Junker
A.
s
of
tin-
17
tli
ch.
ni2.
Horus are
reflected
in
Auszn^ dtT ILithor- l efnut Akad. loin, and Scthe s valuable
essa\
:
aus Xnbicn (Appendix to the Abhdlgn. der erl. work, and statement of the ancient I
criticism of this
row Sonncnaugc, das
of
Merlin Diss.
s.
/.nr
legends
alta^.
Sage
rcnuic war (I.eipxig, nji2). The whole problem has hinrislc^cude \\ ien. KM/ recently been reexamined by Junker in his studv. /)/ ( in
dcr
l-
(
In
this
work Junker shows convincingly
concerned the right
the
is
eye
left
eye of
of Horus
Horus sun
(the
s
that the eve with
moon
1
).
i
which Thoth
.
is
primarilv
Apparent connection of Thoth with
interweaving of legends whose Junker has cleared up manv points which lirapow s studv had He has also been able to take into account, and use for the (the
is
due
to
the
motifs are similar. left
unexplained.
further exposition and confirmation of his views Spiegelberg s recent the Leyden Papyrus I, 384. Junker s is the fullest and
Onurislcgendc
ing
treatment
The
present study
author, and as
of the
new
of
am was
problem of Egyptian
religion
that
has
publication of
most convinc
hitherto
appeared.
OnuHslegcndc reached the pressure of other work prevented the writer from making full u^e
points
practically complete
of view
put
before
the
forward by Junker, he desires
indispensability of the Onurislegende
for students
of Kgyptian
to
emphasize the
religion
in
general.
THOTH AS LUNAR
72
DEITY.
When Thoth brings back to its owner the left eye, or moon, he does not bring it back as a raging serpent (like the solar eye), but as a "healthy", or "convalescent" eye. Egyptian literature delights to recur to the relations of
Thoth towards the left eye of heaven. With constant repeti tion it tells how Thoth sought out the eye, and finding it probably, as a result of violence inflicted by Set, healed full moon, delivered it up to it s
ailing,
and then, on the day of
it,
owner
in the fulness of its splendour, (i) Through his healing of the eye Thoth acquired his title "Physician of the eye of are told that the eye Horus" (Pap. Hearst, XIV, 5 7). was cured by the application of Thoth s spittle (Book of Dead
We
33:
167, 3),
- -
a detail of the legend
derived,
obviously, possible that Thoth s position in the later period as patron of physicians may be due to the legend of his healing of the moon-eye but it is equally possible that this activity of Thoth in the legend 17,
from the naive
medicine"
of the people.
It
is
;
may
be due to the general popular conception of the god. Many of Thoth s familiar epithets are derived from his
itself
relation
protective
for
H-ifi-/-eye
also
is
it
that
"ba
its
>.
lord"
the
157).
for those
the
by
in
present
associated.
is
the
this
:
latter
it
is
he
:
seeks the
"who
3055, col.
eye"
Erom
8,
is,
Traraux sur
function
and he
9):
the
further, Ic
ritucl
arises his
name
Birth-House, Phot. 978), determined by
who would wish
on Thoth
The angry eve which
of Horus
forehead
(Berlin. P. full
(Champollion,
particular
study
He
moon.
Eye"
(Philae
and
the
makes
"who
fills
to
apparently
and is
the
at
to
the
length
serpent
supplement the information supplied with whom he is most often
deities
pacified
bv Thoth. and
of the Kgyptian
diadem.
set
on the
The angrv
is pacified and restored to its own original place is a motif that belongs Nubian legend of Hathor (Telenet to the legend of Onuris who brought the goddess-lioness from the eastern desert to Kgypt, and to the legend of the beautiful goddess, Hathor of Byblos, the heroine of the Papyrus d Orbiney. Thoth s
eye which i<>
the
i,
function of bringing back the moon-eye to Horus has brought him into connection with these other legends and also with the legend of Hathor as destroying Kye of the sun-god.
Thoth is spoken of also as having avenged the Kye of Horus. So, Pyr. 1233. ) treatment of the enemies of- the Kye is perhaps described in Pvr. 575 63j 1 336). The enemies arc Set and imiir ht-f. The legends of the Kye of Horus i
His cf.
I
are, of course,
obsequies. Cf.
:
interwoven with those of Osiris, and also with
Abydos
Ritual
XXXVI.
PI. 20.
the
ritual
of royal
THOTH AS LUNAR the ibis-headed god. (i) Thoth it is (equipped ?) with all that blongs to
DEITY.
He
the one too
is
73
makes the eye
"who
ip
(Edfu, R. I 274 etc.) back the The text of brings Eye".
"who
it"
^
M seems to refer to this last-men Pyr. 58, jj 1%> N AAAAAA T 7T have seen already that the tioned function of Thoth. on the of the ibis-god of the left eye home wings bringing
JSM
<nn>
.
of
Horus across Lake Nht
I
We
frequently referred to in the an
is
Pyramids. Egyptian ritual generally teems with reference to that same incident of the legends of Horus. Thus, for instance, in a Leyden stela-text of the N. K. (Leyden, cient ritual of the
VI,
Thoth
i)
I
Jl t&
to its
Eye
lord".
(^ ar
^fS
A
Si o %
he
is
I>
->
R.
^7, a).
lord
lord";
:
J) \-l
is
he
The same
I
"who
is
gives the
"who
fl
brings the
implied
in
Eye"
the Edfu
break the seal:
I
25):
I,
*
its
^=^
I bring the Eye to ~^^ who to I am Thoth l\ bring the Eye n __ JJ Q and again (Edfu R. II, 16) Thoth comes A 7 ^^
ritual (Edfu, its
"*""
\1^J
Thoth
.Similarly,
*lb
d^=
*^AA
i
-<2>-
Eye
:
he places
:
on the forehead of
it
its
creator".
This function of carrying or bearing" the Eye is expressed in the ritual scenes in which Thoth is depicted as bearing in his hands an eye. It is here we must seek the origin of Thoth s title
A ^
V ^ ie
1
Pyramid phrase
4
]\ AA/WNA
niay be a shortened form of the
titte
^
^o
1
II
I
The
I.
passage of the Leyden Papyrus (847,
mouth
:
I
I
Sia
1^13x6
chief."
H v^vx.
1
T
^JJJ
(2)
The
heart
my
in
is
V&
A^AA
(5
x
JV
a
24)
12,
:
"Hn
in
is
my
W
me and honour me ^- ^^. Behold, 1 am V/zz .v;r, your with Hu and Sia makes it highly :
praise
^i<^=>WP_l
collocation
in
appears
epithet
I
<HI>
I
:
i
5
probable that the /;zz ;; of this passage is Thoth. If /;zz sir ;zz .v;r //r-.v, the is not to be understood as an abbreviation of to as due the of a scribe be carelessness explained might who wished to write a feminine, but actually set down a mas culine pronoun. tlow ever, it might be possible to explain the sn as due to the fact that the Eye is here regarded, not as :
.s
;
v
s>
r
CXOC
rv
(i)
(2)
For
ini
.vji
s
l
lc
fcast
f
^ 1C
!
5
t 1
^ a}
^
l
lc
nionth,
/.
c.
full
compare 7o^. 110. Introduction 20 (according to
A
moon. at
THOTH AS LUNAR
74
DEITY.
an eye, but rather as the astral body that the eye symbolises. Ptolemaic texts have no difficulty in referring" ,v;r to n dl-t icf. Edfu R. II, 1 6, supra etc.\ probably for the reason that :
1@
equivalent tolooh.(i) Thoth s title j\ an explanation of the fantastic script for the word n di
**
is
t
(Brugsch, Rcc. 16,
The as
is
sign
word which
the
is
y>
which
,
I
&JU .-Ki)
:
54 the ape-god Thoth carrying the Eye,
an( l
l\l
"king"
Benedite, Philae, p. 145: for X. K. vid. Chamber of Mut in Temple of Rams. II). (2)
V, 921
YVif.v.
p.
supplies
is
c.
Thoth
thus cryptically written
is
would seem as
/;/
be read here at least
to
/.
it
VSAA/V
(rather than niswt
.v;r
Thoth
is,
>.
then, on
the one hand,
the
moon-god
himself,
and, on the other, the protector of the moon. Which of these conceptions is the more primitive? Jn the oldest texts both points of view are found. Both were indeed, perhaps, equally natural. The worship of moon-god was inevitable in ancient
Egypt, and the identification of the moon-god with a local divinity, such as Thoth may have been, was quite parallel with what happened in the case of the sun-god. This identi fication, however, had the very natural result that while, on was regarded as completely one with tin- one hand Thoth the
in
moon-god
heaven, his reality as a local deity living
in
well-known Egyptian centre would not be forgotten. Hence the need of detaching him from the moon, so far, at least, as to make him the guardian and protector of the Sacred Eye of llorus. Logically the second point of view is corrective of the first but which, in fact, was first in time we do not know. a
:
Sethe
(}) I
M
i,
ritual
p.
24
f.
inclined to explain
is
DJS
rt
\\
phrase Thoth
^
fur
jj
*A/VW>
as a
name
The
V *
in ^^>
ptt
ti.
^S
1 -
Sethc believes
i
7). p.
appears. <>.
Onuris
rTl
=
A/.
\ id.
(ibid.)
.(.
the use of in
proves that
/...
that the .vir
<
I
for the bearer of the eve of llorus
name sometimes i
I
incurrccf script lor
as an
Obcrj^
is
exceedingly ancient.
This puzzle-script reminds one inevitably of the form
(2)
\\ ien,
1
.vir
in
K<iig
^ ce
OI "TlC
J
un ^ cr
in
which Onuris
^
_
/MI hri.t.
"he
who
brings the
One
that
was
far
away
:
of the sun-god, so that there is a direct connection between ini AP and Onuris. The writing of the name Onuris with the ape is probably due to associations with the legends of Thoth and the \rd].t referred to in the text. hri.t
is
the eye
THOTII AS LUNAR DEITY. This
75
not
the. place to discuss fully the cult of the ancient It be said, however, that moon-god Egypt. may we have sufficient evidence to show that the moon had a is
in
own
the Old Kingdom. It is reasonable assume that the worship of the moon, like solar worship, was universal in Egypt in the earliest period. It may be also assumed that, as the sun-god came to be identified with a
formal worship of
its
in
to
number of Horus,
local
Am on
appearing thus, as Atum, Ptah, without losing his own individuality as so also the moon-god was identified with
deities,
etc.,
-
the sun-god, Re, deities of local shrines at a very early period without losing his own special character of moon-god, fooh. One such deity was the ibis-god of the 15 th. Delta nome. Another was the
ancient god Chonsu of Thebes. Both the Ibis-god and Chons appear as lunar deities in the M. K., though they have then as yet no other features in common. In the oldest texts - - the Wanderer", as his name simply the moon on other the Thoth, hand, though certainly a lunar implies, (i) in the older is also, even then, much more than period, deity a His character, even in the earliest period, merely moon-god. shows considerable complexity. The easiest explanation of the fact of Thoth s double relation to the moon is to assume that we have in his case an ancient identification of the moon-god
Chons
is
with a local deity of pronounced individuality. (l)
It
is
appears always ibis
or ape.
interesting in
human
to
note
that
Cnons
form, while Thoth,
in
of
the
Thebes
same
in
the
period.
earliest i>
period
alwavs either
Chapter VI.
The symbols
of Thoth.
The most
familiar symbols of Thoth are the ibis and the Sometimes the god appears simply as an ibis or as an ape sometimes as an ibis-headed, or an ape-headed man. It is difficult to decide whether his ibis-symbolism or his apecharacter is the more primitive. The evidence seems to point
ape.
:
to
the
period.
predominance
of the
This symbolism
fits
ibis
in
symbolism
best with the
in
the
earliest
Pyramid
ritual
which makes the ibis-god carry the Kye of Horus, or the soul of Pharaoh over the seas of heaven. The ape-symbolism seems of itself, to have had less to do with the lunar and - for the ape was connected in funerary functions of Thoth some way, with the rising sun, and had nothing to do in
Kgypt with the rule of a psychopompos. i) The presence of an ape on the balance in the Judgment-Scene is a secondary feature. In the later periods, it is true, Thoth is often repre sented as a moon-god in his ape-form. But these is no trace of this kind of representation prior to the N. K. The lunar ape of the late period is, of course, a product of the identi (
fication
of
the
regarded as a moon-god, may be that the ape-symbolism gives expression to fundamental features of Thoth s character which have no relation to his role as moon-god. (2) with
ibis-god,
the ape-god.
already
It
111 \\ c need not take too seriouslv what Horapollo savs about the uneasiness and sadness of male and female apes during the time of moon s invisibility. Horapollo tells
us
by an
(c. 15)
ape
that
raising
moon was represented symbolically in Kgypt towards heaven. Note, however, the presence of
the rising of the his
-hands"
the kfilnw and the bnti apes in the
One
///
sbkt
:
Diim. Hist.
In.
II.
57
d.
tempted to think that Thoth s first association whith the ape-form was brought about in Iftnunn. where the sacred apes were spoken of in the (2)
Hcrmopolitan
is
legend
of the
birth
of the
sun-god
in
IJmmr.
Later,
the
popular
fancy which attributed peculiar knowledge and astuteness to the apes will have tended to invest the ibis-headed god of wisdom with the ape-symbolism. Hut this is little more than mere conjecture. It is to be noted that, though the ape-god is often
usually
represented
shown
as
presiding,
as
it
were,
over the work of scribes, he
is
not
as equipped with writing materials, or as himself engaged in writing.
THK SYMBOLS OF THOTH.
77
Even if it were possible to decide whether Thoth was more primitively ibis or ape, it would still be necessary to explain how he came to be represented in these forms. In the Pyramid texts, and in all texts of the O. K., Thoth appears as an ibis. We find, however, in the O. K. period statuettes and other representations of dog-headed apes which may, possibly, symbolise Thoth.
(
i)
we knew the precise origin we should, perhaps, be able to the more primitive as symbol
If
and meaning of the name ^j decide whether ibis or ape is of Thoth, and we might then also be able to say why Thoth was thought of under a particular form. If the name Thoth meant as has been conjectured, god of ibis-form", (2) we ,
"the
should
was the more ancient and charac
infer, that the ibis
symbol. It might then also, perhaps, be inferred that the primitive god of the 15 th Delta nome was an; ibis, and that a sort of crude animal worship anciently prevailed there. teristic
But
=
was conjectured above, Dchuti is simply one Dehut", the doubt must remain whether the ibis-symbol as
if,
from
stands for a sound-value,
or indicates
the
actual
"the
"physical"
appearance of the god. In the midst of such uncertainty it is idle to set up theories of a totemistic worship of Thoth in the Delta of the prehistoric period. Neither can we say with certainty that the symbolism of the ape to the nature and cult of Thoth. 3 (
secondary
in
regard
)
See Petrie, Researches in Sinai, p. 123. pi. 127; Abrdos II, pi. 9. Benedite, Scribe et babouin (Paris, 1911), p. 22 tV. Bene dite maintains
(1) (If.
that the
is
Hermopolitan ape-god does not begin to appear in art before the Thinite doubts, however, whether the early ape- figures of Hieraconpolis and
He
period.
The dog-headed apes of the 3 rd god Thoth mastabas of the Memphite period are not. according to Benedite, representations of the ape-god, Thoth, but rather represen tations of an animal which, because it was not native to Kgypt, and had to be fetched from a great distance, had become a, sort of exotic for the Abydos are really symbols of Dynasty tombs at Medum and
the in
:
the
plaything of Pharaoh s household, and for the high nobilitv of the early period. Benedite is inclined to think that the splendid statue of an ape shown on p. 29 of his
members
work, which that period, (ibid.
of
p.
29
Thoth
is
and f.
assigned by an inscription to the age of Snofru, really belongs to is one of the earliest representations of the sacred ape of Thoth
For Be nedite
see pp. 20
s
view as
(2)
See BRUGSCH, Rel.
(3)
On
meaning of the ape-symbolism
Myth, pp. 439 ft. Thoth should be consulted Theodor Hopfner, Agypter (Wien, 191 3), pp. 2632. Hopfner has there it.
the ape-symbolism of
Der Tierkult der
to the exact
f.).
alien
THE SYMBOLS OF THOTH.
78 If
is
it
be assumed, as has been suggested, that a
to
local deity of the i5th nome of the Delta, who was pictured as an ibis, was subsequently identified with the moon-god, we
can
discover
various
the
for
grounds
of an
identification
Krman
ibis-god with the moon-god. transformation of the moon
(Rel., p. ID ascribes thr an ibis to popular fancy
into
)
which noticed the resemblance of the curved beak of the ibis to the sickle-crescent of the moon. In the later periods of Kgyptian speculation all kind of explanations of current reli gious symbols were devised. One of these finds an echo in Plutarch when he says (/.v. et (). 75, 8) that the mixture of white and black in the plumage of the ibis remends one of the waning moon, i) It may be, too, that the Egyptians saw in the dignified flight and pose of the ibis, something of the i
majesty of the moon as it fared across the skies, or looked silently on men. In Haremheb s hymn (Turin) we read:
whole attitude
like the gait of the Ibis-god n f n n over et U (like the
is
(A
5i*|, ""*^
nose"
beak]).
[or,
We
.
<*\
^UuS
"His
HO
1
Ma
and he rejoices
down
with the
"one
12)
Book of the Heavenly Cow (very late elaborate period) attempts to explain the various symbols of Thoth based mainly on the theory of the creative efficiency find
of divine speech.
Re
who
The ibis-symbol
Thoth
says to
those
the
in
"1
:
are greater than thee
brought together the chief references in lireek and Latin authors. i
stein.
M
Aelian. J)c
to
jninuilium.
>uiti\i
the ape-form
II.
the
ibis
Hermes
with
(rD^ \ _M\s-
-^J
:
f.)
A^\ /
thereupon there came into
:
c. 3.S,
Die hellenistischcn Hf\ sterienreligionen,
as equating
thus accounted for (71
is
cause thee to send
will
has
of
Thoth which
a similar
statement.
are
(X
found
Reit/en-
R. quotes Aelian hist. an. X, because the black of its wings corresponds to p. 94.
2<),
and the white to the X. rso^o ci/.o:. The explanations of ibisput forward by the non-Kgyptian ancients are carefully reproduced in llopfner. I ierkiilt. ii.S iiq. The ibis of Thoth is the so-called "white Ibis" (Ibis relitfiosa)
the Xoyo: ivoiaOzro:. cult
:
it
was
familiar throughout the
survived from ancient Kgypt.
whole of Kgypt. Thousands of ibis-mummies have For the and black" cf. Philae, Phot. 1420: "white" <C3>
Tiberius presenting U
(2) -
Cf.
Nav.
t/J./
Totb..
is
described
12;.
:
^-*
(Confession)
o o OiO
f=^
<">
f
I
pi.
\
<H^>
CXXX1V
f|
JJ
*~C
3. (j i
(]
1
?| xi
^ A ^ >
<::=
THE SYMBOLS OF THOTII. being the Ibis of as the ibis of ibis-form
(fQ^, J
Thoth was called
^
^* D% /wwwJ^V
thn as well as
in detail
but the general sense
text.
clear
is
And
(j)
that special The text
lib
same
similarly accounted for in the
is
obscure
is
Thoth"
79
Re
:
says
:
This same quaint text of the Heavenly Cow attempts in analogous fashion to explain the origin of the ape (i. c. the ape-form) of Thoth.
Re
(3)
says to Thoth (73, 74;:
^~
&
/x/i
Thus
tive
the animal symbols of Thoth are due to the crea efficacy of Re s words. In the same context of this
Hathor-legend the lunar character of Thoth
counted
(2) <zz>
<^>
Q.
with
//?,
(3)
Ifi.stor.
Insc/ir..
text M
(Mammisi.
II,
(=
to pacify Tefenet
Kdfu
Cf. the c\ n
p.
154):
The
this
in
- the word
king,
[I
Y
know.
ft
A
TJV
knower of
"the
The nxriAOOoyr
which may
;7/.v.
of the magical
1
the
Two
=
8
(1
=^>
H
Re sends
57 d (Dendereh).
Hathon
<rz>
\/
to
Nubia
to
Thoth)
says to Thoth:
Diimichen,
Cf.
(1) (i.e.
Re
for.
similarly ac
is
M^\^ ^
his
name
heir of
the
Lands"
is
x heart
his fib
T -e-
ibis,
_j:
"
(ibisj".
|
T tfj
v
V
\ 1
here connected
;= Thoth.
apyrus of Paris. The ape of Thoth
is
(Cynocephalns hamadryas). The ape of Thoth monkeys which were kept as pets in the houses
the /.jvo/j-.paAo;, the dog-headed ape is
not to be confounded with the
of the Kgyptians
(xfjfjoi,
^Sfi
*?~,
S *^
^ atui
ofte
t")
dead owners. At times however the ordinary house-monkeys were treated as they shared somehow in the sacredness of the ape of Thoth. In the Demotic text of the legend of the Eye of Horns (Leyden Pap. I, 884) Thoth appears as pi sm n \nis A-))/ "the little jackal-ape", ;. c. the dog-headed ape. The sacred their if
animal of Thoth ag.
My thus
is
also
in the same text simply pi k\vf (Spiegdberg, Berliner Akad. Sitzgber. 1915, p. 878fF.).
called
vom Sonnenaugc,
Dcr
THE SYMBOLS OF THOTH.
8o
w iU cause thee to embrace the two 4,3^ JI IN?* heavens with thy beauty, and thy rays. Thereupon sprang into being the moon ofThoth". Thus Thoth s connection with the moon would be due to a chance utterance which fell from the lips of Re. All this, however, is more interesting as an x**x
jfi
D
"*"*
"I
w>
SU
illustration of Egyptian belief in the power of divine speech, than as an account of the genuine theological origins of Thoth s symbols of worship, and of his lunar character, (i)
in
a
(i^ The ape-symbolism sometimes appears combined with the ibis-symbolism manner which, at first sight, is very disconcerting. Thus, for instance, in the
Judgment-scene we sometimes see the ape-god seated on the weighing scales and recording the result ot the weighing. Again, in Mission II. 4. partie,
the ibis-god plate
3<)
we
see represented
an
ape
seated
and holding
in
his
hand an
ibis.
See
Thus the remark of Be ne dite, Scribe et Babouin, p. 20, regard two symbols of Thoth 11 est certain .... que tout en se rapportant a
also ibid., plate 49.
ing the
:
une seule
absolutely correct. in in
,
(If.
2(>
I
(
holding
x
deux formes
ces
n arriverent jamais a se confondre is not reference to a representation Hopfner, 1 icrkult, p. 27 the temple of Sethos at Biban-el-Muluk of Thoth as ape-headed man holding his hand an ibis. A\ also .\//.\\v/ II. plates 3g and 49. for representation of ape divinite,
ibis
headed
god ^
in
his
Taf. Xl\
Abtlng.,
holding
right .
In
an
hand. See also Diimichen. Grabpalast des Patnamcnap, the 6th hour of the Great Amduat is shown an apeibis
work on Thoth,
who
plate VII.
is
called
>^
fffixi
K~-?
Cf.
also
Chapter VII.
Thoth as the representative
of Re.
The text quoted at the close of the last section gives expression to a familiar Egyptian idea the idea, namely, that the moon is a representative of, or substitute for, the sun. -
The
Re
idea
is
says to
expressed by calling Thoth
usually
Thoth
in the
jn$
ft
Thou shalt be
be called Thoth, the
Book
^i
jj
my
in
-
of the Heavenly
jj^J
^.
Cow^J :$ ?
u^^j
place as
locum tcnens
my
for
"Substitute
Re".
:
thou shalt
While the sun
is
traversing the Duat during the night, the moon is to take his place in heaven. The legend of Re s commission to Thoth is told, of course, in this late text, merely, to explain the familiar epithet of Thoth "Y.vtf of Re". This notion of Thoth we meet in many places. The Book of the Dead (Lepsius, c. i3i, speaks of the dead as "this Re that shines in the
12)
night"
(/. e.
the dead
is
identified with
Thoth, the locum tcnens of Re).
In the
same book
styled
/iCIH^lJk^U-
(Naville,
c.
169, 20 accord, to Pb.) "
7 sV/ -
of
Re
"
Thoth
is
as c P ithet of
is common in the N. K. There is no instance of (i) use in the texts of the M, K. In the O. K. the Pyramid texts speak of the dead Pharaoh as of Re" (Pyr. 1107 1464), and, since in other Pyramid passages the Pharaoh ap pears as Thoth, it is just possible that we have here an in dication of the use of of Re" as epithet of Thoth in the O. K.
Thoth its
"isti
:
"isti
The appears
idea that the
in a
somewhat
for instance, in the
moon
is
a representative of the sun form in a few texts. Thus,
naturalistic
Book
of the
(i) Cf. Leyden V, I: Turin 2204 Thoth, the Hermes of Egypt.
etc.
Dead etc.
(c.
i3o, 17), Osiris
(/.
e.
THOTH AS THE REPRESENTATIVE OF
S2
Re
the dead) thought of as
made
brilliant
^\
the face of Thoth
;
/.
.,
c.
s
f J)
RE.
,
^
jj
the light of the
has
moon
but a reflexion of that of the sun. have already considered a number of texts in which Thoth is represented as a companion of Re in the solar barque, is
We
and as sharing with the sun-god in the responsibilities of world-rule. The idea of the mutual relations of Thoth and Re implied in those texts, appears, however, to be quite dif of ferent from that suggested by the Thoth s epithet Re". Yet in both is implied the closeness of the relation in which the two divinities stood to each other for the Egyptian mind. In the day-time Thoth journeyed with Re in the solar in the night-time he travelled alone in the lunar barque "/.v//
:
barque as substitute for, or representative of, the sun.. When the two luminaries appeared at the same time in the sky Thoth s light was but a weak reflection of the glory of Re. Thus all apparent difficulties were solved.
The Egyptian legarding the same
did
not
feel as.
any sense of incongruity at once, the
in
lunar disc in the
divinity ape-god on earth, a guardian of the "Eye sky, an ibis-god of Horns", a companion of Re in the "Barque of millions", <>r
and a minister and counsellor of the world.
The tendency
Re
in
the
government of
of Egyptian theology seems to have
been rather to assign to each divinity all possible qualities and functions, than to conceive its gods as clear-cut indi vidualities.
Chapter VIII.
The
special functions of
Thoth as lunar
divinity.
The general aspects of Thoth s r61e as moon-god have been already considered. It now remains to show in some detail how the notion of Thoth s lunar being worked out in concrete details. The ancient Egyptians were an were
interested,
The moon would
naturally
details of the calendar.
moon
agricultural people. They setting up an exact calendar. play a chief part in fixing the easily observed regularity of the
in
therefore,
The
s
phases furnished a better basis for marking off periods of time than the variations of solar phenomena. Hence at a
very early period in Egypt, as elsewhere, the as the chief measurer of time. This
moon was
taken
importance of the moon is in the later expressed very clearly Egyptian texts it is obvious enough also in the earlier texts. The Great Oasis text (Brugsch, 16, states the work of :
3334)
the
moon very
time-delimiting
Of
clearly.
it
is
said that
it
is
:
Mf ,
Moon
seasons,
and
in
night,
ruler :
of the (i)
stars,
who
distinguishes
he cometh ever-living, rising
setting."
In the said
the
months and years
"to
(1)
same text
(1.
3off.) the left
Of Genesis Cf. the
I,
years"
the
It is
(2)
is
14. 16.
Babylonian idea of Sin determines days, months, and years. Perry, (2)
eye of the sun-god
distinguish seasons, months, and
muaddii nine arid u
Hymncn und
Gebetc an
satti Si>i,
6*
-
"who
no. 6,
1.
3.
TROTH AS LUNAR
SPECIAL FrNCTIONS OF
S4
DIVINITY.
sun that marks off day from night, but it is the moon that determines months, and seasons, and years. For the agricul turist, then, the moon was a more valuable time-measurer than the sun.
we have
But, as
Thoth
seen,
is
therefore, the chief time-measurer.
press this /Vjt
position.
IV.
.v.
-H
Many of
lord
old
a
e I.
Mar..
II,
ruler
of years (Brugsch,
43^(2)
rj,
determiner of time (Kdfu R. time (Kdfu R.
(Kdfu R.
1.
p.
757
;
:
J^
^j^
O
the scribe of
27. 291):
fft]^ the
1,
divider of time
xx
Mar., Demi.
:
IV, 759)
77/f.v.
-ii^ JL
522):
27. 3i
II.
1.
>
Reckoner (Kdfu R. I. 259): n _
the
Dcnd.
Philae
297, 27):
reckoner of time (Brugsch, Thcs. IV,
f
M/WVAAA |
(
8"
reckoner of years (Kdfu R.
,
j
is,
of his epithets ex
lord of time (Brugsch, | ^,
^=^
is
^^Q@f% e
759^(1)
Phot, ion):
^C
He
He
looh. the moon.
<
II,
j3 c)
:
Q
and multiplied! years (Kdfu R. I. Kdfu text (K. R. I. 27) many lunar 77). (3j In this last-quoted activities of Thoth are brought together. He it is, according to this text, "who divides seasons, months, and years, who increaseth time and multiplied! years, who maketh record of are at kingship for the Ruler of the Two Lands. Thousands tens of thousands in his right hand". his disposal The most prominent function of Thoth as measurer of he that
increaseth
time,
:
the royal annals of Kgypt is his determination of the regnal years of the Pharaohs. This function is symbolised by which Thoth carries in the cere the notched
time
in
palm-branch monies of coronation. (41
brought before us
finitely
of
Rameses
II
at
(2)
,3)
As
in
I.
the
"incrcaser
(4) See
ot
III.
moon-god Chons
:
time and multiplier of
of days.
Karnak. L. D.
II,
2,
c)
Thoth
is
re-
207.
frequent epithet of the
to ijrant length
a function which is first de the New Kingdom. In the temple is
(Mar., Ab.
Abydos
Kdfu K.
A
invoked
It
Cf.
1241!.
Pap. Leydcn
I.
in
Greek
years"
1
/s^sjsa ..
vkl. A.
Thoth was popularly
36q (Letters of XlXth Dyn.).
SPECIAL FUNCTIONS OF THOTII AS LUNAR DIVINITY. presented as
the roll
holding"
who
and stylus
85
behind him stands
:
writing, and a apparatus write for thee years Thoth says without number, and hundreds of thousands of Hcb scd feasts". Again in the Temple of Chons built by Rameses HI at Karnak (Settle 4, 25) we find Thoth in his role as "Scribe of write for Ma et of the Ennead", saying to the Pharaoh
the
god
-cs>-
carries
sort of ink-bottle (^7)
the
for
:
:
"I
"I
:
thee a mighty kingdom I give thee life unending as king of the Two Lands, and everlasting life in years of peace." Some times Thoth records the promised years of reign by making sometimes he inscribes the hcb notches in the palm-branch ;
:
scd feasts on the Isd tree, (i) Thoth is often assisted in this function of determining the years of royal reign by the godd ess Seshat. (2)
But Thoth does not merely determine beforehand the length of Pharaonic
reigns
;
he
is
"a
reckoner of time for
Thus he becomes
a god of fate generally. (3) of his life. duration the for each individual foredetermining The number of a man s years Thoth determines at a man s
gods and
birth
men"
as
or,
is
it
Ptolemy IV Thoth
Ma
the scribe of
commands
said,
"on
the mcskhcn
et
the hsb
<.
In the time of
/".
Edfu appears as (4^ the lord of 7/w;z;r. for the Ennead, who determines time, who
in
:
fixes
c.
(i.
the length of
life,
on the
fate)
meskhenet (== stone or brick on which parturition took place). (5) is obviously looked on in this connection as a god
Thoth
of fate. (6) (1)
Rameses at
Vid. L. D.
III
Karnak.
124 and 220
Ill, It
is
times like Thoth with (2) (3)
Ill,
notched palm-branch.
the
220
(4) Kdfu R.I, 27
to
Amon
the
in
Temple
<>f
appears also See Dendereh, L. D. IV. 58 a.
god
////re
i
(///>
d.
:
".
% |A
III
.
/NAAAAA ITD
Rhind Papyrus I, 4 b 10; a 10: 5b I; Luxor, Court of Amenophis III (Mission XV,
a
Cf. also
(6) Cf. is
Hymn
For the Graeco-Roman period cf. Kdfu. R. I, 1 12, 291. Kdfu R.I, 112, 207: Cf. Philae Phot. 1010, where Thoth engraves the Cf. L. D.
annals for the son of Osiris
(5)
Cf. the
d.
interesting to note that the
thus described
<-
:
\Vise as Thoth on
whose mouth
is
2:
10, 3)
the breath
11,
3b
when of
2;
a
2.
the kin-
life,
behind
whom
Meskhenet (here thought of as goddess) stands". For Thoth with four Meskhenets see Mar., Dcnd. II. 40 c. In the Rhind Pap. I, I b 7 a, 8 Thoth inscribes the day of death on the meskhenet. In a text of Philae (Phot. 1010) Thoth s func ;
ffi I
lllc=]
(?
v
--
"raises
up his
(the
Pharaoh
s)
fate
THOTH AS LUNAR
SPECIAL FUNCTIONS OF
86
DIVINITY.
The god who can predetermine length of life and reign must himself be raised above all limitations of time. Hence it is not strange to find Thoth described as one that looks into the future, and perceives it like the present. In the Book of the Dead,
182, 10
c.
A
*^- J^X 4
*1^
"
^""
f.
w ^SiK
^
"
Thoth
&
a "nounceth the
morrow
said of
is
it
(Naville)
wll
and gazes oiTtlu future". In Deir el-Bahri (Nav. II, 47) Thoth appears also as one that knows the future, (i) Past present and future must be all the same for the "Lord of time" and the
of
"king
Nav.
(Totb.
eternity"
c.
35),
I,
him
for
"who
guideth heaven, earth, and the nether world, and maketh for
Nav.
(Totb.
men"
182, 10
c.
A
11
life
f).
Thoth determines, not merely the bare schematism of existence lie not merely predetermines the length of men s :
but he also
beforehand the details of each indivi is connected his determining of the "Annals" of the kings. (2) As he determines the "Annals" (gnji t] of the kings, so does he also for the Ennead. (3) Thus, as in other cases, so here, from an ordinary court-official, there has been formed a god. As the Pharaoh had his annalist, lives,
in
fills
dual career. With this role of his
Knnead also have its chronicler. But as Thoth mere annalist depending on actual experience, but
so must the is
not a
on
Ills
)nc*klh
sarniti naiiin
uho
nct".
in
Similarly,
sa
liatti
siititi
who
givcth the sceptre,
Babylonian thought. Sin. the moon-god,
a>ia
tone
ruknti
determineth
isinnuu.
unto distant
fate
callcth
"who
nabn
is
to kingship,
Kurther Sin
days".
is
purnssc siimc it irsitiin ta kibitsn manman la inuikkani, "who maketh de cision tor heaven and earth, whose decree no one changeth" (Perry, Hrmncn nnd
;\7r/\
an Sin, no.
(tcbctc Isis
Hathor
^^ J^ i
tnn <>l
^]
later
I).
(I..
Dcnd.
(Mar..
I
sli
and
(1) (2)
Kdfu K.
I.
(3) .issigncs
"^^
U
cf.
further,
god of
the
/.
Karnak.
=
cit.,
p.
54)
:
XIX
fate
sei
in
the
in
appears
.V
/
(
J. p.
12
Oyn.) Ptah
is
fate"
called
of an individual
fate
forms
.optic
the
f.).
so also docs
the mistress of
th
is
no. :
n<7OI
and
Agatht)daimon of
the texts quoted.
from Thoth about the future mother of Makere.
inquiry L.I).
op.
/.,
"Meskhenet,
(Quibell X. 4
personal names such as lv}at:.
Usb
Pern,
A a/.
(so Diim..
term for det-ermining the
technical
llc
.v
Kamesscum
the
In
(= Thoth ?). Amon makes Cf.
:
209): Nephthys appears as
II.
(]
(ireck
Jastrow, p. 437 of fate
ct".
as mistress
4.*).
>n.4fin.t
in
times
Text II.
hr
i,
times
at
appears
III.
15:
Mar. Ab..
I,
34 b
:
Brugsch,
Then. IV, 735:
77.
Brugsch, Thes.
the
years of
IN",
rule
Strabns nbcr den hciligcn
759 (Dendereh):
to I-
the
sacred
Cf.
falcon
alkcn ron Miilac,
p.
Mammisi, in
46
in
I
pp. 21,
hilae
(rid.
WZKM,
26.
i.?i,
140.
Junker,
Thoth Itcricht
THOTH AS
SPECIAL FUNCTIONS OF the
"Lord
of
time",
his
role
Ll
of annalist
NAK for
DIVINITY. the
87
Knnead
is
god of fate. When the Egyptian wished merely to think of Thoth as god of fate, he thought of him, on the analogy of the Pharaoh s court, as an official of the Knnead, recording the decrees which the gods issued beforehand for the life of each individual. This idea gives a still more con crete meaning to Thoth s already familiar title, "Scribe of his function as
Ma et
for the
Knnead".
been said, at the coronationceremonies predetermining by notches on the palm-branch the number of the Pharaoh s regnal years. It is but an enlarge ment of this function of his when he is said to determine the titles of the Pharaoh. We read of "the day on which the
Thoth appears,
Great
Name
(/.
determined, the
c.
the
has
as
sum
of the
titles)
of the Pharaoh
Name which Thoth made
while
was
Re was by
was a very Name" "Great that natural but was it and proper work of the god or one work in that Thoth should have associated with him more of the great gods of Ancient Egypt. his
side",
(i)
To determine
the
of late
(i)
Karnak Memorial of Rums
IV.
:
I.
chain
s
copy
Chapter IX.
Thoth as founder of
social order
and of sacred
ritual.
We
have already examined some of the most obvious lunar functions of Thoth. great many other activities are ascribed to him which may also -- but not with equal cer
A
to
belong
tainty,
him as moon-god.
Among
these
may be
suitably considered here his activities in the organisation of various departments of civil and religious life. In a country in which, as in Egypt, the daily life of the people was largely ordered by reference to the phases of the
was more or less inevitable that the moon-god should be looked on as the ordering principle of civil and religious life. The easily noted regularity of the moon s phases moon,
come
it
to
gave the moon
a
necessary predominance in fixing the date of the chief feasts in the temples, and of the chief events of the Egyptian civil year. This will have given a special impor tance to the early and general spread of moon-cult throughout
Egypt and with the growth of lunar cult must have gone on equally the growth of the cult of the moon-god Thoth. It is not strange, then, to find that Thoth is described, at an early period, as the founder of the cult carried on in the ;
as the originator of divine sacrificial worship,
temples
as the author of all order in the State.
and
Though, however, these
important aspects of Thoth his
as
role
s activity may be largely due to would be a mistake to infer that
moon-god, for the Egyptian wholly or essentially a lunar The divinity. gods of Egypt can seldom, indeed, be described in a single formula. Et is possible that Thoth s association with the origin of civil and religious institutions is due only by it
Thoth was
accident, or secondarily, to his lunar character. Plutarch recognises (Is. ct ()., c. 55) that Hermes (== Thoth) is the source of cosmic order. Hermes cut out the sinews of
Typhon
i
= SetJ,
and from them made the chords whence are
THOTH AS FOUNDER OF SOCIAL ORDER,
ETC.
89
derived, ultimately, the harmonies of world-order. This is but the mythological way of saying- that Reason is the source of
The same idea seems to find expression whose Egyptian texts when Thoth is spoken of as words have established the Two Lands" (Tntb. Nav. 182, 4). A similar idea lies behind several of Thoth s epithets c. g. all
order in the world.
in
"he
:
ra
JlM^I
-
^||
Tutankhamen "Lord
of
the most ancient
"
1.
laws"
Legislator"
Rec., 29, 166, cf. Anastasi
29,
Xav.
(Totb.
182,
3),
*
c
A
c
I,
9):
(Stele of
^^7^
rDS_^^JR n ^^ DIII 11
I
,i
he
in
who gives laws, and arranges promotions" (Cairo, Wb. no. 116). In the Ptolemaic texts he is snin hpir "he that establishes laws". laws like the Lord of Hsr
"Establishing
/.
(
=
is
Thoth)",
a
constantly recurring epithet of the Pharaohs in the Graeco-
Roman
period. the time of the N. K., then, Thoth was regarded as the source of law, and, therefore, as the founder of the
From
social order, (i)
was regarded simply
"Lord
We
are not told, as a rule,
whether Thoth
as the author of special classes of laws. He of laws". Yet most of the legislation which
is is
directly referred to him in the texts deals with cult. It is as author of the institutions of temple-worship that
we
find
ing
Thoth engaged so often
of shrines of
all
kinds. (2)
building and furnish him often with the
in the
We
see
architect-goddess Seshat measuring" the sites of future temples. He did not content himself, however, with marking off sites
:
the erection, internal arrangement, and decoration temples were regarded as designed by him. It was usual for Egyptian shrines to boast of their complete conformity with the plans and prescriptions of Thoth. This is true particularly of the shrines of the later periods. Thus, in Dendereh (Dii-
of
the
michen, Bang.
II)
the inscriptions
ments of the house of Hr
nb-t
how
the different apart correspond in structure and tell
arrangement with the plans of Istn (== Thoth). length and breadth of a temple are
that the
Gf.
(i)
Thoth
is
therein
entire land (2)
Kdfu R. as
I,
r
333.
Ptol.
IV brings to Ilorus the L
<^.>
II,
are told
"according
nome
to
of Hcrmopolis.
*
tt:
"he
that
.
For M. K. sec L. D.
We
150 s (XHIth Dyn.).
established! order
in
the
THOTH AS FOUNDER OF SOCIAL ORDER,
go
ETC,
word of the knower of the Two Lands
c. Thoth), ac (i. e of Sia arrangement (/. cording Thoth)". (i) The walls of temples are decorated with the designs and with the script of Thoth. Rameses built a temple for Amon whose walls of
the
to the
.
.
.
The Pharaoh boasts thus of
(RiiHiesseuni, L. 1). Ill, 170).
the
7th chamber of the Temple of Dcndereh, which he has built
Mathor
for
the horixon, duly constructed
like
is
it
:
/
- \^, JJ/>>
4
j
v
nV
i-i I
Two Lands
y,
(/.
"by
work of the knower of
the
Thoth j, by that which Thoth s plan). (2)
c.
to
the
<
heart
his
created"
according Hach tiling has its place assigned to it in the Temples, the decree of Thoth. The statues of the gods are said to by {i.e.
be
set
in
m ^up
^
<=
"as
Vj^| 73
So
lv.
the
shrines
in
due places y &i
their
J
(1
D L
hath decreed
Tlioth
thereon"
Dcnd.
again, according to Mar.,
(Mar., Dcnd.
Wf -:-
<=
"splendidly
glorious words of Sia is
in
sculptured to the
cording Mar.. Dcnd.
1,
i
v
II,
II, 57 c the sacred * i
dera
e/ W
>
_
>
Jl
executed according to the
Thoth). The patron goddess of Den-
-
her temple
/
^t
v
<=>
^
T Y
A
$
"ac
j
Two
ordinances of the knower of the 3y b
Lands"
).
The hieroglyphic inscriptions on the temple-walls which are intended not less for ornament than instruction, are ac
cording to the directions of Thoth (Mar., Dcnd. in
own
his
Dcnd.
II,
engraved
script.
3 e,
1
So we are reminded
with
etc.
i
the
in
I,
3g
Dendereh
d),
and
(Mar.,
that the temple-chambers are "splendidly words of Sia". The individual temple>
*?
23)
-
"as
meses
II
1
(i)
w~s
(Kdfu R. I, Tlioth hath written thereof". In the temple of Ra at Abydos the Nine are said to be duly depicted
spaces are said to be disposed y
Mar..
f|i i
s
y
H
\\\
Dcnd
III,
2<>
a.
Ct".
Mar.. Ab.
II.
pi.
II
prescribes the length and breath of Ramcses* Temple. 2) Mar.,
\v*
DcnJ.
IK 291!.
c
:
Thoth with an
assistant.
THOTH AS FOUNDER OF SOCIAL ORDER, " "
ETC.
gi
their
Ptah hath fashioned,
according- to that which Thoth hath written concerning their bodies in the great register (?) which is in the There is here a clear re Library" (Alar., Ab. II, 9).
ference to a set of regulations of a formal kind, dealing with the arrangement of temple-interiors regulations are ascribed to Thoth as author.
in
writing,
and these Thus it would ;
seem as
if Thoth were regarded as the framer of the rules of ecclesiastical architecture, and of temple-decoration in ge neral. Thoth was the first who set down in writing the laws of sacred architecture: Ptah was the Builder who executed the plans devised by Thoth. This explains such phrases as we find in the account of the mysterious roof of the Temple of Dendereh was built by Ptah and sculptured according to the writings and the beautiful words of 7.v//z" (Mar Dcnd :
"it
III, 70). (i)
We
know very
ture of Egypt.
little
of the ancient official ritual litera
But we are
entitled to assume that there ex books of directions for the designers and builders of temples, and that these books were regarded as composed by Thoth. These architectural handbooks were put on a level with the books of ritual magic called (Mar., Dcnd. The various handbooks dealing with the plans of Ill, 29 a). temple-structure, and the adornment of sacred shrines pro bably formed a substantial portion of the Egyptian isted
"ttaii
Re"
temple-
libraries. (2)
Maxims of Anu
(beg.): Pap. Hood, 1. 12. an interesting point that Seshat, the goddess of script, is often as sociated with Thoth in all matters dealing with sacred architecture. This implies that there was nothing casual, nothing left to the inspiration of individual architects in the designing of Egyptian temples. It may be noted here, also, that the Egyptian was conscious of no essential distinction between the pictorial decoration of the walls of tombs and temples, and the hieroglyphic script which went along with it. The pictures had a meaning, and could be read, just like the hieroglyphs. Hence the presence and activity of Seshat in connection with the arrangement of temples. (1)
(2)
Cf. ft
is
Chapter X.
Thoth as author of the
Words".
"Divine
Thoth was not interested in the provivsion of temples for worship merely he it was also, who devised the minutiae of the divine service which was carried out in the temples. ;
Similarly the complicated ritual of the sepulchral services was traced back to his inventive and organising genius, (i) In the M. K. the formulae of the mortuary offerings are
we
expressly ascribed to Thoth. So the
tor
to tliis
dead were arranged writing which Thoth hath
are told that the offerings
JO
^-*
Cl
<^"
A
Tip]
~^>
_r.
^ .^
"according
^
(Lacau, Sarcophages, dead ^Ui for the should be made 147). Kvery offering "-f acc rdin s to this
p.
IE
given".
^
"
ilfil
"h
both himself hath made the Divine words which (Lacau, Sjrcttpluiges. p. 206). (2\ Thoth appears, then, in the M. K. as author ot the "script of the Divine words". We have the same 1
suggestion in the texts of El-Bersheh. We read there ^vol. II., ^ g^S\ p. 451 of an offering for the dead, J v * Jr If * ^ ^Ll q Tk ^ to ^ 1C hymn ot glorification accorc n Jy Vtfn *"
<WWVA
^^
i
fl
<v
I)
i
i
"
8"
\J. N^AAVV \ \ -H of divine words which Thoth hath I
I
I
I
(i tiie
(
i
12) \sith
crrv,
1
There
some form
matters.
Bab\ Ionian
the
!f.
sacrifices".
no.
i.
1.
of Sin
title
nnikiii
ninJjbie,
"lie
established
that
3.^.
nothing to show that
is
made".
"IVivine
words"
were so
called in contrast
of script or speech used in connection with unimportant or profane
Kisler
/)/V
in
kcnitisclu
Inschriftcn
ii
ifcr
Freiburg,
Hyksoszeit,
i<M
,
i
p.
i
15.
Anm.
pointed out
has
I
means
that
"statV".
being associated with
ji
U .side
b\
side
with
"Divine
carried the heads of gods,
Hebrews
Kislcr
would connect
solchc Stabe. b/w. seinr"
words"
or
I
.
1^ of
tile
\
as
word"
"Stubrunen",
Misler points out (ibid.) the existence
"Divine
other divine
"linchstitt>en
III starts"
or sceptres on
which were
symbols. The mysterious E
^V
f
the
Solltcn die Tcrajim with the Kgyptian itrf. tahle mil "llieroglyphen"syinbolen dcr (iotter als Knauf gcwesen (ibid,
Kislcrs speculations are interesting, but they
collected in
well
ji
and has inferred the possibility of such implications as "kcrbstock"
"rod"
as
text.
must be corrected by the
facts
THOTH AS AITHOR OF THE
We
here that Thoth
notice
expressed "Lord of the Divine
Lord
plained as
no doubt that
connection with
s
which emphasise
contexts
in
WORDS".
"DIVINE
is
role as
This epithet has been usually ex
words".
(or founder) of hieroglyphics".
"Divine
ritual
familiar
his
g3
words"
mean
often
There
is,
indeed,
"hieroglyphs"
in
the texts of the late period. But in the texts of the M. K. quoted in the preceding paragraph the "Divine words" seem
be something other than mere script they are carefully (== the written sign, script), and distinguished from the U
to
:
seem
be what is conveyed or expressed by the written signs, rather than the signs themselves. to
It is
familiar idea of ancient
a
literature that
Egyptian
of the formulae of funerary offerings was sufficient to supply the dead with all the objects named in the
mere
recital
Thus
the formulae.
the
words of such formulae might be
regarded as possessing a magical efficacy of a creative kind. They could call into being that which they signified or named. It is not unreasonable, perhaps, to conjecture that this magical or creative effect of ritual formulae is expressed by calling such formulae as in the M. K. texts above) mdn ntr. Mdir suggests rather the spoken word than the written symbol, (i) his Hence, when Thoth is called "Lord of the mdw ntr is over than script, expressed. lordship over spoken words, rather r
i
In his familiar epithet
Thutmosis the
word
symbol
)
Karnak,
(Of. Mariette,
Jr *^^ L v he who hath given word and is clearly distinguished from
III)
(md)i
!
I^\<c=|
16,
script-sign"
the
written
(drf}. (2)
Even though mdw ntr does mean "hieroglyphs" in the Graeco-Roman period, it may not always have had that mean ing. There is in Egyptian. "drf
no lack of other words to express "hieroglyph" familiar of those terms is drf, or better,
The most
of Thoth".
drf of
Thoth"
(1)
Mdw
ntr ever actually
ntr could (2)
=
An
to
speak:
means
have such
For
expert in hieroglyphics
(Berlin
a
-
>3
cf.
16:
XVIIIth
MOyTC.
divine staff
",
or
There
is
"he
Dyn.).
is
divine
the
no satisfactory proof that nidw Per ,sr, of course, mJw
rod".
meaning. Cf. the reference to
possible connection of drf with ITSYJ
Inschriften der Hyksoszeit (Freiburg, 1919), p. 145,
who knows
"Hieroglyphics",
Is.
w":s i:?"^
see
Anm.
Kisler, i.
Y11I,
1.
Die kenitischen
THOTH AS AUTHOR OF THE
l
WORDS
"DIVINE
.
an
inscription written in hieroglyphs, would be Dlnt ti (Leyden I, 350, recto 4, 23) or .v.vJ ;/ Qhwti (Cairo, 20539, etc.). Thus the distinction between the script
meaning
rendered
.v.vf
and what was expressed by
could be
it
made with
sufficient
clearness in Egyptian. hear also of
We
"books of the Divine Words" (Totb., which, obviously, cannot be "books written in hieroglyphics" merely, for in what other script could books of the time be written ? The title implies rather that such
c.
5X
170,
1
-
")
books contained collections of specially effective formulae. The Book of the Dead speaks (c. 68, 910) of a journey which Hathor made to Heliopolis "bearing the writings of the Words (u1)r), the
Book
The
words"
which we
title
of
"overseer
"President
find
hieroglyphs"
above
terature, and,
The mdn
the early period, (2)
in
to the bearers
says, (3)
"Book" can hardly be other formulae ascribed to Thoth as of the mysteries of the Divine
of sacred
author.
mean
This
ofThoth".
than a collection
:
"special
all,
it
seems
can scarcely
to point, as Schaefer
knowledge of
of sacred
literature".
script
ntr were, then, primarily not signs but
1
words, above
and
li
(4)
words -
spoken by the gods (as in Pyr. 2047), but such words or formulae as bore in themselves a divine, or creative, efficiency. Of such kind were the for mulae of sacred ritual. These formulae are technically known as mdw. Every ritual phrase of importance is prefaced with then,
~^
also,
"Recitation
Book of Jipr
all,
all
"Divine
",
as a stereotyped rubric.
place".
words"
when
with the effective or productive it
says
:
M/WNA
v~>
(i)
the
"Thoth
"words
arc.
The
puts this rubric more solemnly, Pyr. 333 c. seems clearly to
17, 3i
(c.
of the liturgy,
"word"
;;/c/;j
mdiv takes
"the
the
identity
Dead
the
mdit:
of the
himself comes to
<S^-^
tlice
with
Q
\
|
I
I
I
q
o
I |
I
I
I
U
I"
where
I
apparently, the formulae ot the funerary service.
(2} (A. Schaefer, M\-stcricn, p. 38.
where I-cher-nofret appears with
this title.
(3) Ibid. (\)
who
reads
PI. VIPi. book"
In
who
Note that the the
diia
(
title
"Scribe
glorifications")
Pap. Salt 825,
\
II.
2
4
of the Divine in
Thoth
glorifies Osiris every dav.
the is
Book" is given to the priest (hrugsch, Drci fr\ stkalendet\ described as the "scribe of the divine
ritual
THOTH AS AITHOR OK THE "It
your messengers who bring" him him to ascend". The nuiir
is
that cause
up
WORDS".
"DIVINK
:
95
the Divine words
it is
ntr carry the
Pharaoh
to heaven, (i)
the close contact of ritual and magic
Through came
mdn>
ntr
be used, not merely of ritual formulae, but of all formulae which could be regarded as having a magical value. Possibly, indeed, indn ntr may have meant "magic formulae even before it was employed as a designation for formulae connected with divine worship. In very ancient texts we find mdw ntr brought into connection both with ritual and magic. to
7
1
Thus
a tomb-inscription of the M. K. (Louvre C. 14) the knew7 the mysteries of the Divine words,
in
deceased says
"I
:
the celebration of the Heb-sed feasts, and every kind of hike no one surpassed me therein
:
.
Hence Thoth
epithet "Lord of the Divine words" im plies his lordship over the formulae of ritual and cult. That lordship implies, again, that to Thoth was assigned the duty of superintending the celebration of ritual ceremonial, and that in
as
s
Thoth w^as found the source of was contained in charms, and
such mysterious power spells, and all invocations all
of the gods.
There
is
abundant evidence
the texts that to Thoth
in
was assigned the authorship of the forms of cult. Thus, the Mendes stela (I). 10) "His majesty showed veneration :
r\
the gods of ram-form
^=
L
^^
<
>
~j
in
to
<\.wwv
3^
<==:
"according
what was hymn to Thoth published by Turayeff in A. Z. XXXIII, p. 123, it is who has given words and script, said of the god that it is who makes the temples to prosper, who founds shrines, and makes the gods to know w^hat is needful (/ c. sacrifice and found in the writings of
to
Thoth".
In a
"he
.
The
materials to be used for the various purposes ritual)". (2) of cult had to be prepared in accordance with the directions In
(1)
the Metternich Stela
(107/9)
we
hear of the recitation of hike along
mentioned the nuiw which the heart of Horus has formed-. Here Wc/ir (obviously mdw ntr} hike and i)hir are put on the same level, and all seem to refer to words of power of some kind. Cf. \\ estcar, with iihw,
VIII, 25 VIII,
and
26,
in
the
same context
where hike
=
the
are
words spoken by the magician:
cf. ibid.
VI. 12;
20-21. (2)
Cf.
Diod. Sic.
I.
1
thing connected with liturgy.
6.
who
ascribes
to
Hermes
the authorship of every
THOTH AS AITHOK OF THE
96
WORDS".
"DIVINK
The
ointments, we are told in Dendereh (Mar.. 72 a), have been duly prepared according- to the or ders of, and to the accompaniment of the recitation of the
of Thoth.
Dend.
I,
Thoth (who is called usually in this connection the IkisXu) The various oils used in the divine
formulae
of,
^Y^
worship were prepared according to the directions of Thoth (Dumichen, Rezepte XXVI XIII Mar., Dend. I, 79. 1,2). Even :
was carefully prepared, we are told in the SethosAbydos, "according to the writings of Thoth which
the incense in
temple
are in the the*
/
library",
according to the rules laid down
c.,
.
in
rituals of the temple.
We
may assume that the details of cult-ceremonial were ascribed to the authorship of Thoth, though it is only rarely that this is directly implied in the texts. (2) But it is evident that his closest connection with ritual is through his role as master of potent words, as "Lord of the divine words". The
ordering of the details of cult will have belonged to him as the orderer of things in general, in the Temples, as well as in the Stateand his function as order-bringer is, probably, to ;
be connected with his character as moon-god. Yet, it must be noted that the ancient moon-god, Chons, was not regarded in the early period as a founder of cult or ritual. It is only
when Chons
later,
that he ritual.
is brought into close connection with Thoth, associated with the origin and celebration of cultis possible, then, that Thoth s association with ritual
is It
may have been
primitively due to non-lunar
aspects of his or derivable
The being of Thoth is not reducible to, single formula. The double symbolism
character.
from, a
ibis
and ape
-
points to a fundamental complexity in his nature. It might be conjectured, perhaps, that the symbol of the ibis points Daui,
Vid. Mar..
(i>
50 b
I.
and
;
von
cf.
Lemtn.
Ritualbuch dcx
Amon-
JieHstes. p. 64. (2)
cession
is
Cf.,
for instance,
Ttitb.
determined by Thoth.
Nuv.. 44,
3
f.,
where the order of
Tex tea
Lacau.
Cf.
re/., no.
a
divine pro
: 4<)
.
I
hoth
the
;
my
"Hook"
contents
book here
of a
ntrw the md\v
(ri
is
on
my
mentioned
ritual-book ntr.
hands
cf.
are
:
supra
1
guide the utterances of the
(. )
p. 04,
utterances
and notice
1
(/tir)
the
gods".
NVith
suggestion that the of the gods. Cf. with the hw n
THOTH AS
Al
THOR OF THE
"DIVINE
WORDS".
97
mainly to Thoth s character as lunar deity, and that his ap pearance as ape suggests those aspects of his character which reveal depths of mysterious knowledge. It seems to be true, at all events, that before the N. K. Thoth is never represented as a moon-god in any variety of ape-symbolism. But, even if we were to assume that ape and ibis show us the god of
wisdom and the moon-god
How
respectively, other problems remain. s function as funerary god
deduce, for instance, Thoth
from ibis-symbolism, or from ape- symbolism alone, or from both together ? There is not merely a fundamental dualism in Thoth his primitive character seems to show far more than :
two aspects,
(i)
(i) In Babylon the moon-god, Sin, is not merely the "Lord of knowledge" id. [EN-ZU], as his name implies, but, also, the founder of shrines and sacrifices. Jastrow, Bab. Rcl., p. 437. Possibly the Egyptians also associated the moon with \
mysterious powers of knowledge,
moon Is. et
and,
mighty in hike. The \vdl.t O., 8: and Psalm 121. 6. is
Thoth, the Hermes of Eg\pt
is
especially,
used as
a
with
magic.
Cf.
Pvr
,
823
;
the
luck-bringing amulet. Cf. Plutarch
XI. Chapter.
Thoth the all-knowing. The Pyramid
texts, as has been seen, represent Thoth and as the scribe of Re, the sun-god. It has been conjectured above that this peculiar association of Thoth and Re may be due, in part at least, to the circumstance that the two greatest heavenly bodies, the rulers of the daily and nightly heavens, were inevitably put into a close official
as the minister
the primitive theologising of Egypt. In this official relationship, the moon-god would, of course, be sub ordinate to the sun-god, but would be immediately next to relationship
him
in
rank.
in
As Re was thought
of as an imperial ruler after
the fashion of the Pharaoh, so the
"silver
sun",
the substitute
the sun-god was naturally looked on as Re s chief minister, or vice-gerent in the government of the world. To rule the world as chief minister of Re, Thoth for,
and representative
of,
would require a high degree of intelligence, and a great range of knowledge. Yet the position would not demand any mar vellous po\ver of insight, or mysterious depths of knowledge. If,
then,
we
as
find,
texts ascribe to
we
do,
in
the Pyramids,
that
ancient
Thoth a peculiar power of knowledge as com
pared with other gods, we need not look on this as necessarily derived from his role as lunar vice-gerent of Re. It will be more probable that any gift or power of special gnosis which
Thoth belongs to him out of all connection with the world-government of Re, belongs to him, that is, in his own right. have learned something already about Thoth s activity in the construction and furnishing of temples, the texts ascribe to
We
and
the daily performance of the ritual in the shrines of Egypt. The power of Thoth as lunar deity to delimit men s lives, and to determine the course of their careers, has been in
also discussed.
Functions such as these imply a very special
endowment of mysterious knowledge,
and,
however the
origin
THOTH THE ALL-KNOWING. of that knowledge that
to
is
Thoth appears
in
be explained, Egyptian texts
is
it
gg
not strange to find
- -
especially in those as the All-knowing One, as the dispenser
of the later period of every kind of strange and mysterious gnosis. assigned the invention of language and script. He as^
the patron
jnen
He
s hearts.
is
the
who
"one
is
regarded can read the secrets of
He
of the sciences,
To him is
(i) in
knows"
every direction.
In the end he comes to be looked on as Understanding (or shall here look rapidly through Reason) itself, personified.. the texts for evidence on these points.
We
Invention of script, language and literature.
a)
One
common
of the very
epithets of
Thoth
given words and
who
is
hath
Berlin script" (cf. Nav., Totb. c. 182, 3 f etc. th Dyn.). The texts of the late period are particu 2293, larly clear as to his invention of writing (Pap. Hearst VI, gf. Ebers i, 8 10). The script of funerary tablets is called the of Thoth" (Berlin 7 3i6, XVIIIth Dyn.). means "drf .
:
XIX
:
Drf
primarily legible signs, the separate characters in script but it sometimes means in the sense of documents or "writing" texts (cf. Mar., Dend. Ill, 72 a), and, in this further sense of :
Thoth was also regarded as lord of script. One of most widely used epithets is nb ssl, "Lord of writing".
the word, his
All kinds of texts books, temple-inscriptions, collections of liturgical documents ("rituals"), inscriptions on stelae, and
were called
tablets
\
with
Parallel
familiar title of
/%.
ffii
s
y
the
Thoth etc.).
I
A
I
of
"Lord
"Lord
\<^ I
74 b: Urk. IV, 53
\v>
title
of
goes another
script"
books"
I
(Mar., Dend. IV, --~
e-^-a
similar title
is
^^^d
"^
"Pre|
i
i
i
The Egyptian scholar (Philae was accustomed to set up in his study or library a of Thoth as ibis or ape. This custom, which implies
sident of
books"
:
Phot. 1010).
or scribe statue
Thoth
s
peculiar connection with script and literature explains J
3
a Ptolemaic library"
(1)
ledge of
(Louvre
Gf.
C. 232). (2)
&
So
Thoth
(2)
of the god
title
cf.
in
S"
"the
dweller
Dendereh. Mar., Dend.
II,
35
b.
I.
295
"Thoth
the
For the prophetic know
supra, p. 86.
Edfu R.
in
In the temple-archives of Den-
of the house of
books".
7*
THOTH THE ALL-KNOWING.
TOO
Philae Thoth presides in his ape-form over the niches where the documents dealing- with the Temple-services
dereh and
were stored,
(i)
As we might expect Thoth_\vas
jDeculiarly venerated by the_scribes, and by the learned generally. Apparently it was in his ape-form mainly that he received this veneration. have an interesting illustration of this in the fact that in the
We
department of the Egyptian government-offices was
scribes
The scribal profession was, up of course, one of the most highly respected of all in Egypt. It was respected, partly because of the comparative ease and pleasantness of the scribe s life, but, mainly, because the power a figure of the ape-g-od. (2)
set
down records
of setting
script suggested to the
in
common
mind the possession by the scribe of mysterious and potent knowledge. Hence, as lord of the scribes, Thoth was regarded as the lord of all knowledge, and, peculiarly, as lord of all recondite and mysterious knowledge. He was the "knower" v.x~.*
::y/,v.
Greek sources which are based on information ac quired in Egypt we find that Thoth was regarded as the founder of human speech in its various forms. Diodorus says In
ot
Hermes
Ofjvx;
j-c,
:
-ztj.-j.
/.>..
--y.z
TCOV
TCJTSJ TTCJOTSV
y.sv TT,V
~i
Sia/.ey.Tcv
/.sivrjv
TU/SIV Trpsjr^ spia^ (1. 16,
av(ovj;/(ov
i\
cixpOpw-
From
the
same source we learn that Hermes first introduced Ypap.^aTa and that he was versed in the harmonies of the stars, and of sounds generally, and that it was he who first established the Palaestra, and laid the foundations of the sculptor s art. To him also are due, Diodorus tells us, the lyre, and discrimiWith
this circumstance we must connect the texts in which we are documents were found under the protection of Thoth, or in important
(1)
that
shrine.
Cf. (2)
Totb..
See A.
Nav. /..
c.
1907,
i3;A, 23 p.
59 n
j-\
Office.
Jj
n
In
tcmb of (f^-j
the
in
lift I
called
y
i
i
the midst of
.
c.
148.
15
on the Egyptian Foreign
Article by Borchardt *=
[I
^.
which
Thebes iSethe
17,
105)
is
depicted
an ape wearing a lunar crescent
sits
his
18 etc.
who
an is
i
^5^
writer",
(1
ft
p
24;
told
"fcv
and
U
AA
ft
[I
**
fl <ci~-.
The deceased
u
Numerous
is
a -royal letter-
statuary groups representing the
I
ape-god honoured by
a
client of the scribal
profession are
still exstant of the veneration which the ancient Egyptian scribe paid to Thoth.
as
a
token
THOTH THE ALL-KNOWING.
101
nation of musical tones, and the beginnings of the art of oratory (Diod. I, 16). In the Egyptian tradition, thus preserved by Diodorus, Thoth is the inventor of the fine arts, and to him
Ts^ascribed everything which helps to give to and refinement, (i) b)
civilisation
life
Searcher of hearts.
The knowledge of Thoth extended to the things hidden knows what is in the heart", away in the hearts of man. says a text of Karnak (Architrave of Hrihor, Sethe, 3, 66). "He
tablet of theJN. K. _ says a_Turin memorial __. ^ .^^ et Ma lovest (Turin no. 101), y lookest into hearts". When the eulogy of Hapi is sung "thou art Thoth,
"Thou
^^
who
(L.
D.
Rams.
175 a
Ill,
of him
11),
"" itj^said "
"""
heart
"his i
i
i
^^
<==>
<=>
SiH
i
i
:
^ is
(j
"
of
like tha
ip
i
which they love". In Thebes (Tomb of Nb~nmnf\ copy by Sethe) Thoth is described as knowing one who doth search out the hidden things of thaUooketh throu_gh__bo_dies, and testeth the body", and as Thoth,
seeking
the
plans
(?)
"the
"he
hearts".
(2)
to note that in Plato (Philebus VII) OsuO is spoken of (i) It is interesting he that distinguished the different letters, the vowels, the sonants, and the stops. Thus Thoth s connection with script and literature must have been known at an as
early period in Greece.
one
who
In
Hermetic texts of the Hellenistic period Hermes
H
With
we may compare Thoth
this
~
is
the
distinguishes laniiua^es and dialects (Reitzenstein. Poimandres, p. 3y note). s title
Mus. 551
Brit.
f
>
. ;
x.a
.
who
ypajj-tj-atcuv
In the
efficacious.
supstrji;
of course,
physician were,
Book
tongue of
the
distinguishes
cf.
Dieterich,
possessors of
the
of the Dead.
c.
by Gardiner.)
mens
hearts
(2)
It
communicated
all
-^
^-Jsee
1
The
p. 70.
44
that
] \_
For Thoth scribe
as
and the
was unusual and
is
who
is
called
identified
with
a porter
Lands",
~
r>
\
;)
I
lands".
knowledge
Two
H^C*
^
^
AAAAAA
P.S.B.A. 1915^.117-125.
familiar thought of the O. and N. Testaments that God, or of the Spirit of God which
is
a
is
a prerogative of to
Abraxas,
of the
"^v^
article
foreign
125, SchluOrede 42
Dragoman Thoth. (For
all
o D J^ *-^
|
men.
Prov. 2r, 2: 24. 12;
Cf. Jer. ij
10 :
Yahveh
and nnn pn Prov.
is
16, 2.
nvV:
]m
^ Vn
Cf. Ps. 7, 10
:
-
Gf.
knowledge of is sometimes the title nzr pr
Apoc.
2,
23.
When
and all-embracing knowledge of the Pharaoh is described in Egyptian we find such phrases as "who knows what is in hearts, who estimates bodies, texts, and knows what is in them" (Luxor, Court of Amenophis III; Mission XV. 10, 3). the minute
THOTH THE ALL-KNOWING.
102
In the texts of the late period
we
D
find the epithet
^
(J
used as a sort of a nomen proprium with the ibis-determinative (Mar., Dend. Ill, 6ia: III, 8ie, etc.). This title is connected, as we have seen, with Thoth s r61e in the Judgment-scene but it seems to convey also the divine power of Thoth to ;
read the thoughts of men.
As possessor and source
c)
A
god whose mind
is
of every kind of knowledge.
all-penetrating,
and all-compre C
hending appears very
naturally
himself as <=>
^^
(Nav., Totb. 116, 7) and as
Mysterious
D
"^\
Jl
"the
o @
W^A
"the
_ffi^ U
^ x^
<
Unknown (Turin Pap. P. and R. 25, 3 4). His gnosis which nothing could withstand, raises him above the ordinary Egyp tian divinities. He cannot be classed with them, and is, there Unknown and
fore, the
Thoth
He
power.
s
prudence
is
.2
"prudent
Rams.
Stela of
pared what
is
II;
said
is
"prudent
of
best described
Rccueil, 16,
Rams.
heart",
56X Ill
so that a great
when he
Lord of
the
like
of
(i)
just as remarkable as his intellectual
the
and successful ruler of heart,
Mysterious, is
is
said to be:
(Luxor, should be com
Hermopolis"
With
this
Med. Hab. RIH, 1421:
-Vfj
The prudence and
the heart-searching power of Thoth of also in the M. K. Cairo text of the XII th Dy spoken nasty (Cairo 205881 speaks of the Pharaoh as "the god Sia
A
arc
who
men
in
is
s
hearts
:
his
eyes examine the hearts of
The
similarity with the later texts dealing with Thoth s ledge, and the otherwise familiar identification of
p.
Y:wr,rov
22
Cf. f.)
OEO V,
prayer Thoth
Thoth
not surprising then that the source of apocalyptic knowledge
in the
Thoth, in his form as Hermes Trismegistos. with the above generally the prayer to Thoth in l\timandrcs (Reitzen-
literature
2) stein,
is
It
(i)
Hermetic
all".
know
:
is
InixaXoujAat as TOV Ta rcavia xriaavta,
rov
Travib:
ae-!ova,
a3 TOV
UTO-
zavra 6fuv:a /.a-, ravra otxo-iovra xat arj In the same 6p( j{jivov. QJ ouoe-.; Oio JV ouvatat Ibziv (Hermes) is described as T^V aXr Oiv^v
lov
:
(
;iop^r]v.
The
note of mysteriousness
is
here present, as
in
the epithet
o
D
THOTH THE ALL-KNOWING.
io3
with Sia suggest that here also the reference Thoth. (i)
primarily to
is
Other epithets which imply the great knowledge of Thoth are not rare.
Tomb wise
This, he
0^ ^^
When
10, 3).
"
[|
the expert
Hist. Inschr.
Dumichen,
of Paser:
one"
*
is
LI,
\^8() (Luxor, Amenophis
one"
and
"the
Mission
XV,
48 a/3 III,
(Thebes,
)
the court-scribe wishes to give an adequate idea
mind and knowledge, he speaks thus there was hold his Majesty knew all that had happened all in was Thoth he know things nothing that he did not there was no word that he did not accomplish" (Rekhmare, 7 of the Pharaoh
s
"Be
:
:
:
:
:
cf.
A. Z.
1901, p. 61).
As
the
Thoth had a particularly complete is expressed in one of the most
"All-knowing"
knowledge of Egypt
This
:
V^
of his Ptolemaic
familiar
rOn
Lands".
cq "he
J
Two
O>
Y
titles,
Thoth, himself all-knowing,
(2)
that
knows
the
j
the source of
is
He gives deep knowledge and acumen which men possess. makes He of mind. faculties the and itself to men knowledge his calls Haremheb and men sharp-witted, ready speakers. all
as Thoth is Lord of Hermopolis. The the donor of all human farsightedness and astute
ssnv a
gift of the
called,
is
,
ness. (3) d)
We of Sia
As
Sia.
have already discussed the problem of the identity bearer of the divine book at the right hand of
"the
The god Sia appears in Egyptian sonification of Reason or Understanding Re".
texts as a deified per -- not at all
prima
(4)
but simply as the faculty of Underrily as a personal Logos, (1) in
Cf.
Moret,
Mystcrca,
p.
171.
who seems *$
(2) etc
)
Often written with the ibis-determinative
The
reading
(3)
Note that
is
in
knowledge".
(4)
7
?"?
same view.
Sec,
Dend.
29 d
indicated
Possibly Sia
in
(Mar.,
II,
|
Dendereh (Dumichen, Baugescliichtc. 42/6)
wise one Sin, the moon-god, is Sumeran name EN-ZU is to be explained "the
Babylon
=
rt\
ft |
his (Perry, no. 8). Possibly
of
to take the
particular, his note 2, ibid.
Perception.
Gardiner see P. S. B. A., vol. 38, p. 43
For 54-
a
valuable
study
of Sia
as
of the gods as
=
and
"Lord
Hu
by
THOTH. THE ALL-KNOWING.
I0 4
standing personified, and treated as a god. It is a deification to that of Seeing-, and Hearing, (i) and Utterance = Hu\ It may be said here, in general, that Sia is in no sense a Logos or Nous thought of as an emanation from, or as a self-manifestation of. a primitive divinity. This is indeed simply to say that Egyptian ideas must not be misrepresented in a Greek, or other non-Kgyptian, method of parallel
The very
exposition.
existence, however, of a
god of Understanding
in
Egyptian theology inevitably raises questions of parallelism and dependence as between Egypt and the Hellenistic world matters of philosophical theology. Some of these questions suggest themselves in the course of this study but here already the general principle must be laid down that Egyptian conceptions must be studied as exclusively as possible from the native Egyptian point of view. in
:
That Sia Yet the latter
To
divinity.
at
times, identical with Thoth we have seen. often enumerated along with Sia as a distinct Sia and to Hu is assigned a special manner of is,
is
origin which marks both of them
of the
Book of
Dead (Xav.
the
off
from Thoth. 28
The lyth
ch.
represents them as sprung from a drop of blood which issued from the phallus Re. This legend of their origin reminds one of the ma 17,
ff.)
terialistic creation-story connected with Shu and Tefenet. And there are indications that the story is but a crass form of a
myth which represented Understanding and Utterance as the first potencies which sprang- from Re, by the help of which Re then proceeded to build up the world. (2) As we shall see later, Thoth and Horus were regarded, at least in one important ancient school of Egyptian philosophy, as the two creations of Re so that there is good reason in Egyptian for bringing Thoth into close connection with Sia and Hu. The distinction of Thoth from both Sia and Hu, and the close relation in which he stands with them are illustrated first
;
by the frequent appearances of the three n the same context. At times it seems as t.
the
hymns
dated with s
called the
Thoth appears
as
of
Isis
and Nephthys. ap. Brit. and "Seeing" (or, I
-Hearing"
"the
On
seeing and hearing s
articles,
/
.
Museum
possibly,
Hearer and Seer).
(2) See Gardiner
divinities together if the three divi-
S.
Ii.
a
Turin
one"
A.,
in
altar
the
vol. 38.
(Transactions,
JJt-ibt. p.
101X8, where where Thoth
<)2
f.
=
III.
i,of.)
THOTH THE ALL-KNOWING.
105
felt to be three phases of a single deity, or three to speak, of a single concept (cf. Urk. IV, 49/18 so aspects, IIu and Sia appear frequently in the Dcnd. Ill, 32 k Mar., 1). is It solar barque, (i) only reasonable that Re, the ruler of
are
nities
:
the world, should have with him in his royal barque, as his counsellors and as the symbols of his rule, Understanding and
Command. There can be no doubt that the Egyptians looked on Sia and independent deity, but it is, by no means how clearly his individuality was realised. to determine easy He seems to have had a character easily identified with that of other deities. Whenever it was necessary to emphasise the special wisdom of any god, it could be done most simply by as a separate
identifying that god with Sia. Thus, of Amon it is said in "All i the Leyden hymn (Leyden I, 350; 6 [== s.], 2j men and gods say countenances are turned towards him
R
:
:
/
TA,
cq 1
^
move,
"thou
he
is
Similarly
Sia".
is
it
of Horus
said
knowest bodies even when no tongue doth
I
thy name Sia". (2) Sia was, indeed, so abstract could be thus easily assimilated to other
in this
a divinity divinities
that he
to none more easily than to Thoth, the most wise and prudent of the gods. Though Sia is mysteriously at different times, identified with very various gods, he is identified far more frequently with Thoth than with any other.
and
Throughout the huge body of texts of the Graeco-Roman period the identification of Thoth with Sia is so frequent that simply a second name of Thoth. Particularly is this the case in the ritual scenes in which the figure of Ma et is presented by the Pharaoh to the deity who is being honoured. Sia
is
In nearly
presents
all
these scenes Thoth
Ma et
is
styled
"son
is
of
called Sia, Sia",
or
and the king who
"likeness
of
Sia"
apparently because he takes the place of Thoth in the ritual action. In the Ptolemaic texts Sia is very frequently deter
mined with the ibis-headed god,
(1)
(2)
Totb. M. K. 17. I.epsius, A. / Cf. Ps.
1
3 9 ,4-
.,
I,
$
thus,
162,
17.
(Mar., Dcnd.
Cf. Mission.
I.
168.
II,
THOTH THE ALL-KNOWING.
106 52 b, yib).
Sometimes the
pressed in an epithet, Hermopolis"
i^Mar.,
\\
as,
Dcnd.
of Sia with Thoth
identity
I,
68
"Sia
As
a).
ex
is
Lord of
the presence of Ma et fairness and justice of
barque of Re symbolises the the sun-god s rule, so also, in the ritual scenes in which the Pharaoh offers to the god an image of Ma et, it is implied that the rule of the Pharaoh is just and fair, like that of Re. When the king offers Ma et as if he were Thoth, and is called in
the
claimed implicitly by him that
Sin, or "Likeness
of
he
generally, and
in
is.
his
life
Sia",
it
is
in
the
particularly, a veritable Thoth, an expression of Sia or Reason. ritual
due performance of
whose every action
is
must not be supposed, however, that in the deification of Sia. and in his identification with Thoth, there is any subtle metaphysics. Sia is merely a personification of understanding or perception he is not a Logos in the sense of a selfIt
:
revelation of a primitive deity. The reason, or perception, or understanding of any god might be thus personified, - - and not merely the understanding of a primitive deity. It was
and indeed inevitable, that the intelligence of Thoth, the wisest of the gods, should be more frequently personified than the understanding of other divinities, fi) As god of literature, and of science, of theology, and of ritual, as the fountain and source of all knowledge and wisdom, Thoth, knowing one", would, most easily of the gods, come to be fused witli Sia. But there is no deep methaphysics in the fusion. Thoth, simply as Sia, is not to be regarded as a worldnatural,
"the
ruling Nous in the Stoic sense. How far a conception analog ous to the Stoic Logos was possible to Egyptian thought will be seen in the following chapter. (i) tor
How
instance,
Horus
:
simply other divinities could be identified with Sia may be gathered, text quoted above, p. 105, R. II, 15, where it is said of
from the Edfu
"Thou
knowest bodies without the movement of
a
tongue, in thy
name
Sia.
Chapter XII.
Thoth as Creator. Egyptian theology does not show, in general, any clear tendency towards system. The great mass of religious texts in Egypt is marked by vagueness and even inconsistency. Individual gods are very rarely clear and well-defined per Indeed, it is a feature of Egyptian theology that one of its gods is capable, in one way or another, every nearly of being fused with others. This fusion takes place, usually, as a result of the popularising of cults over wide areas, (i) In the earliest period each district was under the almost ex clusive patronage of the local deity but, as the intercommuni sonalities.
:
cations of the various districts
and as one or
intense,
became
other
in
dynasty
course of time more or
district
became
specially powerful in the political life of Egypt, or, as certain cults, of their nature universal, or, at least, national, became
more prominent, fusions of all kinds took place among the Egyptian gods. The local cult of each district generally showed itself ready to identify its god with the more powerful and popular god of a wider area. Thus, it might happen that a god like Re, or Atum, or Ptah could be identified with practi
And when fusion of local divinity in Egypt. gods of wider influence had taken place all over the country, it was easy, as a next step, to interfuse the local cally every deities with
divinities with
We
each other.
must
not, therefore, be surprised to find that local of gods apparently slight importance, often appear decorated with the titles of the great cosmic deities, or that these great
cosmic deities often appear to be particularly related to some local cult. The case of Set, who, from being a local god - was raised to the rank of enemyprobably a storm-god (i) political
Such popularising was,
movements.
in
many
cases,
the
direct or indirect result of
THOTH AS CREATOR.
loS in-chief of the
The
powers of
has been already mentioned.
light,
existence of solar divinities with
varying attributes
in
and often widely separated districts pf Ancient Egypt, due also to the fusion of local cults with cults is, probably, of their nature more widely known. The policy of identifying different,
of local cults with the greater gods of Egypt, this, also, as suggested above, that each local god could assume the qualities, and activities of any or all of the the divinities led
to
great cosmic creative divinities. In this way any local god might become, through the ambition or zeal of his priests and
worshippers, the primitive god, the creator of the world. Not only was there much fusion in Egypt of local gods with the cosmic deities, but the latter also tended to become interfused with each other.
Thoth, who
that
and learned one, should appear as a wise cre a sort of demiurgic Reason, or Logos. This
as the wise
or
ator,
not strange, therefore, to find among the great ancient gods
It is
stands forth
as
may be due
the
to
to
primitive
divinity.
the
be the product
familiar
god of
attribute
It
of a
a
might,
tendency,
just
shrine
local
mentioned,
to
the activities of a
on the other hand,
of course,
genuinely speculative turn
of ancient
thought, taking Thoth, or Reason, as a creatively active mode of appearance of the primitive deity a turn of thought -
similar
to
that
which
excogitated
the
-
Demiurgic Nous of
(ireek speculation. It is well known
that the solar theology of Heliopolis, and the religion of Osiris dominated the theological specu lations of Egyptian priests at all periods familiar to us through texts and monuments. The Osirian cult and the Heliopolitan theology appear, in most of our texts, as inseparably con nected. The main speculative and systematic elements which
appear
in
their fusion,
The dramatic
logy.
are due,
probably, to the solar theo by the cult of Osiris.
factors are supplied
Solar theology secured, at an early period, predominance Egyptian thought, and retained it throughout the whole course of Egyptian history, (i) Each of the ancient centres of in
I
l)
The
fact
of any other ancient
most probably a
that
it
solar
was the centre,
to be accounted
very early period.
solar theology
that
of Heliopolis,
secured predominance
rather than that
Ancient Kgypt for by the political preponderance of Heliopolis in
is
at
THOTH AS CREATOR.
109
sun-worship had, however, its own peculiar system of theology. This was probably due, as has been suggested above, to the presence in each shrine of features derived from local (possibly non-solar) cults. But there was, of course, something common in all the local theories of solar theology. In all of them, so far as we can see, the speculation of the great primitive shrine
and centre of sun-worship
at Heliopolis
made
itself
strongly
an early period. In each centre of sun-worship, the the place, transformed into a copy of the Heliopolitan of deity Re or Atum, appeared as the primitive deity, as creator and in each centre there was a special local theory of creation. Yet, so influential throughout the land was the theology of felt
at
;
Heliopolis, that the creation-legends of Atum s shrine are reflected in most of the local cosmogonic systems. And this is
true, not
merely of local cults of which the sun-god was
the deity, but also even of districts where a moon-god ap the "City as, for instance, Hmnn pears as chief divinity of the Eight". Even in this lunar centre we find traces of a ,
solar theology,
deed there
is
particularly in connection with creation. In to show that some of the most
much evidence
important details of the Heliopolitan story of creation were localised in Hmnw. (i) It cannot surprise us, therefore, if we find in Egyptian theology, not merely a close connection bet
ween the speculations of Heliopolis and those of Hmnn but even an attempt to fuse them systematically. Tn the theology of Heliopolis the great gods" were the offspring of the primitive god. The gods of heaven and earth and air and water, the Nile-god who made Egypt fertile, and ,
who
devastated the land with drought. and burning glow, and storm - - all should be, at Heliopolis, the children of the local god Re-Atum. This is so far true the unfriendly divinities
c. 64, 8 9 c. 5. In the text of the 5 (i) Gf. Nav., Boo A* of Dead, c. 17, 4 the scene of Amon s Great Oasis (Brugsch, 26, 22 becoming is the Height 23) of Htntnv. So in the Ptolemaic inscriptions of Bab el-Abd, Karnak, there is a :
:
,
reference
to
their place
in
the Eight
il
who
created
Hermopolis with
light
their father,
in
the
<-
Height"
the venerable
[of
Hmtnv] and took
one [Spsi ==
Thoth]".
creation-legends connected with the sun-god, are associated with Thoth s city, we must not be surprised to find that Thoth is identified, in some forms of speculation, with the first creation of Re (see below, p. H5ff.). In certain If
the
oldest
forms of the creation-legend place
where Shu made
it
would seem
as
distinction between earth
if
the
kli
of Hermopolis
and heaven.
was the
Cf. Totb.. c. 17.
no
THOTH AS CREATOR.
Ennead of Heliopolis presents a sort of summary of cosmological teaching-. The gods of the Ennead are the gods of earth and heaven, and their grouping is indicative, to some that the
extent, of the Heliopolitan view of creation. In the first great group of Nine Thoth does not find a place, and it is clear that his presence in the second Nine is due merely to systematisation. Excluded, then, from the first Ennead Thoth is excluded from the old Heliopolitan theogony and cosmogony. Other ancient gods are also omitted from
Ennead of
the great
to
Heliopolis.
One
of these
is
Ptah.
And
be noted that Ptah himself
at a very early period, yet if not primitively, was a solar deity at Memphis. It is clear, then, that some of the most important of the older of is
it
gods
Egypt were not included among the gods honoured in the shrine of Re-Atum. Yet we find that attempts were made at a very early period to bring both Thoth and Ptah into con nection with the creation-theories of Heliopolis. One of the most interesting documents of Egyptian theology deals directly with the problem of reconciling and interweaving the creation-
theologies of Heliopolis and Memphis, and incidentally also with the relations between Thoth and the Heliopolitan Ennead.
Hie u-xt. it
i
i
must
)
document
in
is
question
the
so-called
so important for the study of be here summarised and discussed. It
The
is
chief aim of the text
Thoth
s
Shabaka cult that
to
depict Ptah, the local the guilds of stone-cutters and sculptors of ancient clays in Memphis, as the first of the gods, and the creator of all things. In order to find a place for other gods and other theologies, while still asserting the preeminence of Ptah, the other important gods of Egypt, in
god
of
is
Memphis who presided over
cluding Thoth and the Heliopolitan deities, are explained to be mere manifestations of Ptah. From the primitive god Ptah there issued eight emanations. These are so many different forms of Ptah, and constitute with him a Ennead.
Memphitic
In the next place
are told that Ptah and the Heliopolitan one, or, more precisely, that the creative
god Atum, are activity of (ij
Atum
Published
7 heulogie. Sitzungsb.
we
really a function of Ptah. Since the
is
in d.
a
critical
p. Akad.
i*>i
cd. i.
bv Erman.
ilin
whole
Dcnkmal mcmphitischer
THOTH AS CREATOR.
in
creative activity of Atum is but a function, or energy, of Ptah, each creative aspect or element of Atum must be, in some way, a form or manifestation of Ptah. Now all the
members
of
Atum are to be regarded as creative. Among Atum his heart and his tongue are the most
the organs of
important, for it was by these that the gods were created. Atum is Ptah, and Ptah must create, like the sculptor that he is, by drawing forth plans from the treasure-house of his
and giving them effect by the command of his tongue. Thus the heart and tongue of Atum become, in the Memphitic theology, forms of the artist-god, Ptah. With the heart and tongue of Atum the text identifies the gods Thoth and Horus one of the respectively. These two gods constitute together of Ptah. The emanations or Memphitic eight primitive forms, with identical other to be other seven forms are then shown organs of Atum. Whatever, then, the Heliopolitan god Atum, heart,
the
world-creator,
thinks,
executes,
or
speaks,
is
thought,
spoken and accomplished by one or more of the eight primi tive forms or manifestations of Ptah. It follows that the gods who, in Heliopolitan belief, sprang from the mouth of Atum, The old viz. Shu and Tefenet, in reality sprang from Ptah. were certain how brought into gods Heliopolitan legend told of Atum (i) but, since the being from the glands and hands various members and organs of Atum are really forms of Ptah, it follows that the Heliopolitan gods, generally, have taken their being, in, truth, not from Atum, but from Ptah of ;
Memphis.
As
is Heliopolis, so in Memphis, the primitive god who other then, of all first as divinities, creating thought in turn, create all other beings in the universe. The divinities first created here are Thoth and Horus, the heart and tongue
in
"of
of Ptah. (2) By the thought ofPtah s heart, and the utterance of his word were called into being Atum and his Ennead (Horus and Thoth standing, therefore, here also, outside the (1)
Gf. Pyr. 1248.
(2)
Gf. the
17, 28ft
the
.
It
is
primitive
telligence)
:
manner
Gf. Pyr. in
1652 and 1871.
which ]Ju and Sia spring from
important Shu-Tefenct
deity
Horus-Thoth.
:
Tefen and Tefenet
Perhaps we ought
to
frequent association of Thoth with IJu and Sia.
find
:
god Re. Gf. Totb. which spring from
the
to note the various pairs of divinities
tfu-Sia
here
Cf. supra,
an
(=
Utterance-In
explanation
p. 104.
of the
H2
TROTH AS CRKATOR.
primitive Heliopolitan group).
The next product of
and tongue of Ptah
-
the
is
1
-
1
the heart
so that, not only the gods,
words" were created by Thoth and Horus. (i) be noted that the heart (= Thoth), and the tongue Horus) are not here conceived as two independent deities, but as a single form or emanation of Ptah. It is only in Atum that they are sundered - - as separate organs of that god. It is obvious that the creative activity of Ptah, exercised, as here
but the
"divine
It is to
(
=
described, through thought and Sia-Hu), is just such activity as
command (= Thoth-Horus would
befit
:
the head of a
school of sculpture. In the ancient
commentary which is attached to the Thoth recognises that Ptah, the "creator of the gods", is in power than the gods". It was Ptah who founded "greater and nome it was he who built the temples, and every city
text (2)
:
up the statues of the gods therein. The text assigns the earliest stages of the Osirian legend to Memphis - - possibly in order to claim for Memphis the beginnings of ritual, or set
because Horus appears in this theology as a form The whole aim of the quaint text seems to be to set
possibly,
of Ptah.
theology of Heliopolis
forth the
serves
well,
therefore,
to
in
Memphitic form, and
a
the
illustrate
tendency,
it
already
described, to assimilate the theologies of different shrines. For our purpose- it has the special value that it helps us to give a reasonably full answer to the question raised in the preceding
chapter as to the possibility of conceiving the Egyptian Thoth as a sort of demiurgic Nous in the Hellenistic sense. (3)
The
obviously represents Thoth
text
as
an
organ,
or
- not as a manifestation of that god. He faculty, of Atum is a form of Ptah, also, but only in the same sense in which Horus and the other deities are forms of the god viz. as a
member
or organ of
other deities (\
)
It
is
in
right
Atum.
such a to
call
Thoth is not set apart from the way as would imply a special philo-
attention
here
to
the
statement of Philo of Byblos
Kusebius, l*raep. er. I, 10, 3qo) that TOHUTO; created the hieroglyphic signs as so many images of the gods, and that these images of the gods were then hidden away in the innermost shrines of temples built to receive them. in
(recorded
i2)
P. 941.
(3
See Bousset, AVrio.v (Ihristos,
1
Cr.
demiurgic function of Hermes by the
pp. 381
ft
,
for
an
latter s identification
attempt to explain the with Thoth.
1
THOTH AS CREATOR.
IX 3
sophy, or Logos-theory dealing with him. When Thoth is described as the heart of Atum, the outlook implied is like that of the Hymn to Amon of Recto Leyden (J,
heart
"His
in his
is
is
Sia
mouth",
ally Egyptian. therefore, his
Hu
his lips are
:
The
(i)
Ptah
is
850.
style of the
5, 15
that exists
is
Memphitic text
is
all
:
the primitive deity
17):
what
norm
the other gods are, members and organs. Thoth is simply the think ing heart, just as Horus is the commanding tongue of Ptah. Of Ptah, as of Amon, an Egyptian poet might have said "His heart is Sia (=. Thoth) his are Hu (= :
:
:
(==
tongue)
lips
Horus)".
In
making Thoth the thinking faculty of the primitive the deity Memphitic text does not, therefore, necessarily speak of a creative Logos or Nous. The text, indeed, does not make Thoth the heart of Ptah, but only the heart of Atum, and Thoth is connected with the heart of Atum as the other just gods are associated with the less noble organs of that deity. The identification of Thoth and Horus, as the first creative form of Ptah, with the thinking and commanding faculties of
Atum obviously implies the theory of a creation by command but there is just as clearly implied in the text the more crude and materialistic kind of creation which was carried out by ;
the glands and hands of Atum. It would be a mistake, there fore, to look for a genuine anticipation of Stoicism, or for any form of systematic philosophical in the Sha-
thinking
baka
text.
Since the text is as ancient as the Old Kingdom, the idea of Thoth as the heart of the solar deity must belong to a very early period of speculation. The idea occurs with striking frequency in the later literature of Egypt. Though in the Shabaka text Horus of Atum, appears as the
tongue
the course of time he gives up this honour to Thoth, so that the latter appears both as heart and as tongue of the in
(i)
gods
:
Cf.
same hymn
I,
350, recto
Another form of him
ocean.
is
the
he completed (tm) himself as
4,
where
Ogdoad
Atum
:
:
he
he is
it
is is
said: the
"Amon
begetter
arose from the
of the primitive
the universal lord, the
rlrst
who
existed."
same document (recto 3, 22 f.) it is said of Amon: The Ogdoad form, so that thou mightest complete them into an Knnead". Again 350, recto 4), the fingers of Amon are identified with the Ogdoad.
In
was thy (ibid.
I,
the
first
Tlioth, the
Hermes
of Kgypt.
8
THOTH AS CREATOR.
ti 4
hoth the (Treat is sun-god, (i) In Abydos (Mar., Abyd. I, 52TJ called the "Tongue of Re, and Lord of divine words". Pos the same idea is partially suggested in the Turin Papyrus sibly
and R.
(P.
the
in
23, 51
titles
A
Re, the representative of
Graeco-Roman period. of Re, tongue of Atuni, throat Cf. Brugsch, Religion, Thcs. IV, 759.
the texts of the
in
very frequent
Thus we
him called
find "
of p.
of
(Brugsch,
/;;;;/-;///
50
ff.
Kdfu (R.
In
i.
I.
hun-rnf".
Shabaka
in
his
text
Chons i= Thoth)
2691
"Heart
of
the Ptolemaic found to be perhaps
is
is
called
"throat
applied to Thoth texts. An echo of is
Re"
in
in
Diimichen, Geogr.
of Re, mighty 42 where Thoth is called - where the reference to creation by command "Heart
II,
luschriftcn
"heart
The designation
with striking frequency the
turn".
Thoth with the organs of the sun-god
Identification of is
the Great, the P.au of
"Thoth
words"
seems to be- fairly evident. So often does Thoth appear as Heart of Re" in the Ptolemaic texts, that the title comes to
name
be used as a personal l:
"
lMar
or
$
script
of the god. "
l)Cnd
This
IL62
is
65 a
seen in the
9^tc.etc.).
oJ<$
thus simply an equivalent of "Thoth". (2) this explains why Thoth is occasionally called "Heart"
Heart ^of
$ ome
Mar.. Dcnd.
i
II. 9),
and, possibly again, this throws
light on the saying of Horapollo
Ivcitzcn^lciu
i) >inucr
is
Re"
accordini:
i
\
ninuinJrc*.
\\hich
to
1
hoth
(
:)
\\ is
2.^7)
heart
cites
and
a
Inpassasjc from the Papyrus tongue of the wise man. This
that the thoughts and words of the wise man are the ., means, according to Hence the wise and pious would be in of the words i;od himself. thoughts and I
the yod, and
rice
(:) Cf.
nv\i7 Deiviereh
the
text
in
iKim..
Hist.
Inschr.
II.
57
d.
Re wishing
t.
soothe his anurv Jaimhlcr Tefenet sends to her his heart
ra
-.
Jflyv
\\
i
A
M
<n>
^^ U
01 -1C) heart
:-^
(StC \\
AAAAAA
AA/VNAA
/^~
The
.0%
*L*a^_
and the
Ibis
(
through the identification of
D \\
JA
J\
.
.....
--
Thoth) are here connected, not however, directly Re s heart with Thoth, but thro^h the assonance of
THOTH AS CREATOR. ASV..5JAC-J $77:5773,
In Kdfu (R.
(i)
as heart of
Atum, and
all
One can
H5
274) Chons (== Tlioth) appears 273) as "heart of Re, which knows
(ibid.
I,
scarcely refuse to see here a reminiscence of the theology of the Shabaka text. There are some indications that the epithet "Heart of so often assigned to Thoth, gave rise to much Re", things".
specu
lation in the
Greek period.
The most
interesting indication an Edfu text dating from the probably, (2
)
of such speculation is, time of the fourth Ptolemy (Edfu R. I, 289). The text deals primarily with the origin of the Ogdoad of Hmnn>. It locates their birth in Thebes betraying, thus, the spirit of the solar
theology of that centre, and furnishing another instance of the fusion of systems above referred to. But, though, the text is chiefly concerned with the of the "City of the "Eight" it is interested also in Thoth, the Lord of the Eight", "City of the Eight", and tries, obviously, to explain his title "Heart of
Re".
The
text begins with a reference
to
Eight great
"the
and mighty ones of the beginning, (3) the venerable gods who came into being at the beginning of all things, the gods who were begotten by Tnn, and who sprang from him .... who
were -brought forth (ms)
=
Thebes, and sculptured (S=S "Ptah-formed") Memphis. All things came into being sub sequently to them." Then the text (4) goes on in
in
:
(1) script.
Gf. (2)
In
Mar.,
Dend.
Ill,
15
cd
^^s
is
written
for
ib
Dum., Geogr. Inschr., 2. Abtlg., Taf. 80. For an echo of the Shabaka text in Horapollo,
dg. Religion
(Sitzber. d. preuO.
Ak. 1916,
p.
11511: .).
(heart)
in
a
puzzle-
Krman, Beitrdge zur Her: und /unge. The
see
-}.
it passage is Horap. I, 21 speaks of the heart as the leading or ruling principle of the body and the tongue as that which produces everything that is. :
DDO OOO ^ F=^ JV, P=q J), (a\
(3)
They
are called here
i
(4) Professor
.1.
\
J
<ft
^
t
\j ill
P P
A
A A8P
^ (^
|,
9
P
XAft A A
Junker has suggested the following emendations (with trans
lation) of portions of the
passage
:
8*
THOTH AS CRKATOK.
n6 *
D O
O \\
sic? *
f
f/
^
^"*
11
J
WY
(sic)
^^/
v-7 i
*~~ <~
^>
I
"*"")
Q
$\
R y r
*^-
<r>
I
he
within
whom
^
spewed forth from dwarf-maiden
lotus-bud
IM^"
/
Q
c
^
(Til
^^/n
I
>;
it
a
the Shininii to jiaze
(sic
r
./i
r Qwt)l =
One"
(=
Re)
on.
Behold, the god completed his first (?)
"".
Plan.
n>
and did not make
He
the
int-.-rred
oncs
whc
"
it
known.
ancient
thcir
venerable
timc was
cum
"
P.eted. I-
or
a
-l
parall
Prof. Junker lias
who came
The living ijods ,f
referred
me
to
Kdfu
the
.... who
from He
forth
text,
repose
Hoch. at
II.
51.
the west
Thebes"
^
N O""!
Q ^ ^ <=Z>
I
~
Ch=? I
I
I
Since the
i^od.
in
order to seal their
P lallS
^Aywv^
Their time on earth was completed, J^
A/VWVA
I
,
I
I
I
I
<c^>
and
<^~~=>f^
their
Ma rlew heavenwards.
^^^Z
^?
His Majesty (He) gave command that their bodies should b
I
* <S>-
,
JCTTD In
Hence
Kdfu
the
-~^*f.
in
AAAA/VA
II.
I
51 the venerable dead are called
typ*
\
above are the tpiw-
.
the place
where they were.
THOTH AS CREATOR.
^ o
-
^
(
i
g <>
i
*a e 5^?^
1
^
.
<o>-
,wvwv
ocv/
I
1^- $ T i e
Q.
[
111
c^^^f) T K^_ *~s !LJL
vy
f
A
i
i
i
Read
r , c,
Rcad
L
n
k
e
S)
^
I
T
I
I
I
n
his
D/
^
the
born
ocean,
the
in
rays
I
cast forth
;
(reading
=
^
[from the lotus] was a bud
vomit
I
An
was a dwarf-maiden whom Shu delights to look on. was begotten of the thought of his (/ e. Shu s) heart
.... (2) This unique who guides the living. Edfu
Cf. parallel
(i)
^ Q
AAAAAA
I,
which
_
AAAA/V
The Living 2/3,
is
him
of
e.
Lands, called.
is
who knows
Re,
we
which
to
(/
and Re)
(i) .
Two
name
his
One"
heart
Chons,
according <
tongue
with
one, the governor of the
<^*
~Szs$
the
things,
ibis
Thoth,
.
all
cf.
J
\<=>
the great one, who created heart that knows everything
this :
which
in
),
L
/
i
a lotus
flood,
which was a beautiful child who illumines
forth in
J^>
-i
iJ
i
i
?
O
1
in
"Conceived
/ns\
vy
1
1
1
iH
Ill
land with
o
</
I
.
came
^ AN
o
n (<>
O
*^^*o
*^
117
all
things **
can
readily
correct
o
III
I
* <
into
. j
(2)
T
of 1
ought
Possibly
to
be
.
Should we read
.
^ referring
it
to
Re
?
Cf.
Cf. the
description of
instead |
(j
Kdfu. R.
H
,
<n^>
Horus
in
I,
296 Q
fl
^
O
Edfu (Piehl. Inscr.
Jj J^ II,
<ZT>
78.
Time
/wv^->
of
1
Q
tol.
III
IX):
n8
THOTH AS CREATOR.
His task
the creation of
is
buried?) them (i. e. Eight") the Duat of the Km-ltf."
The
He
life
the
assigned (or
western nome
to the
of
XHMM.
obscure in detail, but its general meaning an attempt, obviously, to explain the im of the ibis-god by a reference to his origin. That portance is shown to be closely connected with the origin of origin the sun-god himself. This is not strange, since, as is well known, the scene of several Egyptian creation-legends was But the point of laid in or near the "City of the Eight is
text
is
clear. It contains
.
special interest peculiar to this text is its preoccupation with Here "Heart of Re". the familiar epithet of the ibis-god Shabaka of the we clear of the have echoes theology again is again chief creator, and the text, tor here 1 nn (=- Ptah )
Eight
are
described
as
(==
"sculptured
"Ptah-formed")
Memphis god are the instrument of creation generally. ;
in
and here again, the heart and tongue of the chief
we had
It
looks almost
fragment of theological speculation "Heart of Re", and giving grounds epithet explaining" tor his authority over the Eight of Hmmr. The spirit of the text connects it more closely with Thebes than with Helio-
as
if
in this text a
Thoth
s
polis, but, after all,
Amon
of Thebes
is
a form of Re.
the first-begotten of legend Thoth appears Re. This relation of Thoth to the sun-god is suggested also by a number of familiar epithets of our god, such as, "eldest In
as
this
child of
Re"
child of
Re"
(Metternich Stela 244), <
Edfu R.
at the beginning"
I,
266),
(Dendereh
:
"the
Diim.,
great one, the eldest
"the
most ancient one begotten GVoi,-r.
luschr. ill, 57).
The
primordial character of Thoth, as eldest child of Re, is thus fully expressed in a Dendereh text Brugsch, Thcs. IV, 760): "Thoth, thrice great, Lord of Hermopolis, the glorious ibis i
(thn),
presiding over
Re, born from Re" time of
at is
Egypt
:
T |,
sprung from
the beginning." (i) The Thoth-epithet "sprung not confined to Ptolemaic texts. In a text of the
Queen Hatshepsowet
in
Speos Artemidos Thoth "
(i) Cf.
Diim., (jcngr. InxJir.
111.
4-)
DcnJcrcli.
Thoth
is Q.
|
o
is
THOTH AS CREATOR. described as
one,
great
"the
119
sprung from
Re",
(i)
comes, thus, to serve as a standing epithet, or per Diim., Hausonal name of Thoth icf. Edfu, Mammisi, p. 14 that the circumstance fact This explains geschichtc, XXV). (2) "Eldest"
:
in the
to
the
Thoth
the Demotic script Dlnvti corresponds
Rhind Papyrus
Smsw (Brugsch,
hieratic s
epithet Sinsu
\\
p. -1233).
and with the equivalent epithet
,
be paralleled another of his
may
or(crbiicli,
M
titles,
"V\ ^
With =: iiTr
o
(Den-
^
D.. IV, 76 e). (3) It is the fact, of course, that other well as Thoth, are sometimes described as "born at as gods, the beginning", but in every case in which an epithet like to a god, it is claimed for, the deity in this is
dereh L.
applied question that he
one of the great primeval gods. As first-born of the gods Thoth came to be regarded as creator of all that became subsequently to himself. A very at least
is,
natural extension of this creative activity made him creator of himself, so that he is sometimes called "self-caused" or
Turin Pap. P. and R. 25, 3 6). 1.4) In the Shabaka text" we have already seen him functioning as a creator, but there he functions as creator only as a form "self-begotten"
(ftl
01-^1
of Ptah, and not, as it were, in his own right. But, just as many of the local deities of Ancient Egypt were revered as creators, and were not regarded as being sufficiently dignified
without that activity, Thoth of Hermopolis also became a world-fashioner on his own account, and a rival of Atum. Chnum, Ptah, and others. Each of the creative gods of Egypt fashioned the universe after his own manner. Ptah formed the
I
(1)
.Vw.vir 7v
(2) .(3)
lonian Knlil"
Bel"
With
titles
is
of Re s son, Shu. properlv speaking an epithet Thoth may be usefully compared certain Baby He is called tinnu sap Knlilld. "chief son of Sin.
these epithets of
of the
(Perrv. no.
3.
moon-god 1. 5). He
(Combe, Cultc dc Sin.
his titles
^
rkundcn. IV, 387
(Perrv, no.
7.
1.
9).
It
17). is
Aplu to be
sod, sometimes appears as son of the * (4)
The Turin
text
git
main
moon-god
rcstii
"the
noted that (cf.
in
.ia
perfect
eldest son of
lid, son"
is
another of
Babylon Shamash. the sun-
Combe.
K^~
adds
so there being outside himself,
mar
also often called
is
p.
A*
h
/.
c..
^
p.
"
181.
""^
f
^
(? is
no higoer
reality
through which he can be known.
THOTH AS CREATOR.
120
164)
he
:
is
as well as
hath of
He
"the
himself"
created
Amon
them Chnum fornu-d and so "built wheel, potter up the is maker of all that (Edfu, R. I, heart of Re which hath made the Ennead
gods as a sculptor. gods and men on world". Thoth also
begot
his
(m.v)
"the
(Edfu,
is"
:
ibid.)
he
(Edfu, R. which hath fashioned all
Atum
all
:
s
is
Great one who he is "the heart
"the
289)
I,
things"
:
(Edfu, R.
things"
I,
274).
obviously regarded as a creator in his own right. But Thoth was neither ram, nor sculptor, nor potter, and could not create like any of these. The Shabaka text, and the many other texts above referred to, give us an idea of the is
peculiar
kind of creation which was carried out by Thoth. He created as the heart of Atum, or of Re, and as the tongue of the
sun-god which commanded thoughts into being.
mode of
work
of creative
later
utterance
creation
is
by
the
Egyptian speculation which appear sundered
His special
Thoth
utterance. In the
aspects of thought and in the Shabaka text are
brought together into their natural unity. Eor the Egyptian the knowledge and power of the scribe were mysterious, for the scribe-,
like
.as Pyr. 1146 a, c
a
god, "brought into being what was not says of the scribe of the divine book) hence :
of Thoth, the chief scribe, "what
comes from
it
is
C2
said:
77r* 1
-
his heart,
at
r
-
&w
once takes
*~=^ D
O
(1 I
^ ~
D I
(Brugsch, / lies. IV, 7601. (i) The word of the thinker gives being to his throught, and, hence, the creative power of Thoth is exer cised in the utterance of command. Whatever exists, then, is place"
creation of Thoth s heart projected by utterance into tinphysical reality of experience. The oldest Egyptian texts arcfamiliar with the productive and creative power of certain a
spoken words. That idea underlies the magical formulae of Pyramids. It gives a very real meaning to the votive tablets, and to the stelae of the Old and Middle Kingdoms. It is an idea which comes to expression frequently./ in Egyptian the
(i)
ro .r^xvra
<>f.
/.
prayer to Thoth i;
O VTIOV
ur,
[Thoth s] command"; and Note the epithet of Chons
s-vai.
I
oimaiulres, p. 22:
(If.
"little
is
Kdfu, U. there
(= Thoth)
in
II.
H:
I
invoke thee
"Whatever
which hath come
to
/.
p.rj
began through his be without his words".
an inscription on the statue of
n
hC3 ffA
"lord
of
O VTWV 3?vcu
is
thought".
I)
THOTH AS CREATOR.
121
funerary literature, (i) The creative power of utteiance is implied in all passages which speak of magical and mysterious names of kings and gods. (2) That speech possesses creative a genuinely oriental notion.
is
efficiency
Among
the Semites
the far-reaching power of the formula of blessing or of cursing, and the deep importance of the name, are well-known. It is therefore quite oriental and Egyptian to suppose that a word
summon
a thing into being, or banish it into nothingness. The writer of the Shabaka text gives us clearly enough to understand how he conceives of creation through speech or
can
"When the eyes see, the ears hear, and utterance. He says that the nose inspires breath, they convey that to the heart it is which causes every decision to go forth, the heart) (viz. :
:
which pronounces what the heart has tongue) fashioned (thus) all the gods, and the thought. Ennead (3) and every divine word also came into being through what the heart conceived, and the tongue commanded" (op. cit. p. 989 f.). Thus, even the ancient period associated with Thoth s creative action the idea of a production by thought and utterance, by Sia, if we wish to express it so, and II u. and the tongue
is
it
It (the
:
It
/.
Shabaka text, the gods and the "divine words", then produced way, endowed all such formulae as were themselves probably important to note how,
is
are e.
in the
in this
first
with a productive or creative power. Thoth, then, created by thought and utterance. So it is "Thou art the god sprung from said of him Edfu, R. I. 267 :
the sun-god) himself, for god (/. horizon opened on the day of his birth the
e.
at his
command
Thoth."
retinue
be
(1)
Gf.
Nav. 7utb.,
(2)
Gf.
Totb.,
(imhv
known
ht-f]
(3)
word passes
into
when
Gf.
after
c.
c.
17, 5
17,
the gates of the every god came forth
being
:
thou art Chons-
5-7.
7.
were created. Si] used the
\Vhcn Re devised the names of In
the
Book
word w?ir
in
of
Horns-myth of Edfu) Mammisi, p, 14.
Edfu,
his
Dead of M. K.
c.
members, 17
his
(Lepsius,
Re the sun-god came Similarly Thoth appears often
reference to
as (and therefore to be) a cat (m/ir).
(especially in the
Ennead
his
:
(4)
Alteste Texte) to
:
whom
as a name-giver. "Thoth
.... Heart of Re, who made the
himself."
of Thoth as creator are often transferred to Ghons. Thus, 1^4) The epithets Edfu (R. II, 68) Ghons is the heart of Re which knoweth all that hath hap pened in heaven tongue of Tun which knows what is, and commands all that in
;
THOTH AS CREATOR.
122 If
and
Thoth
is
a creator, like other deities, in his
after his o\vn fashion,
why
own
right,
he so constantly spoken of of Re" ? This seems to make
is
as creating in his role of "Heart him subordinate, as a creator, to the sun-god. It is possible, however, that this is due chiefly, or solely, to an attempt to fuse the theologies of Heliopolis and Hermopolis, to an attempt,
to equate the god of Hermopolis with the sun-god Re. himself Thoth as creator, out of all contact with Re, was
that
is,
creator who worked like the scribe and philosopher, by thought, and by the power of productive speech. If, then, the attempt were made by a priest of Hermopolis to show that a
Thoth and Re are but different forms of a single deity, either deity must become a form or manifestation of the other. Obviously the thinker, Thoth, could more easily become a manifestation of Re than manifest himself through Re. Besides, Thoth, as moon-god, was already a substitute for, or repre sentative of Re. Vet in the fusion of the gods Thoth must not be made interior to Re. The problem was solved, on the one hand, by transferring Thoth s creation-activity to Re, and, on the other, by identifying the thought-principle of Re, the root-principle of creation, with Thoth. This is what we actually it is also what tind in the strange Kdfu text quoted above is implied in calling Thoth "Heart of Re". Thoth is conceived as the first product of Re s thought, but he is also, the thinking :
faculty itself of Re.
by which Thoth
is
god who
the
the
is
the
Further,
produced, Heart of
is,
thought-act of
Re
s
heart
same time, an act of Thus Thoth is, in every
at the
Re".
sense, self-begotten.
would be wrong, however, to see here any deep meta physics. There is really nothing here of a Stoic, or Philonic Logos. There is nothing more here, in fact, than the natural It
result of an
Egyptian tendency
to
equate or fuse the theolo Apart from Re, Thoth
gical theories of different cult-centres. takes place on earth.
He
is
the throat of Jinn-rnf. Chons, the great
Again (R.I. 2~5) Chons is "the heart of He which of Tnn which understands every thing." The theory of creation by utterance, as held cussed. See Maspero.
l-^yftc (Rev. lichc
b ragen,
d.
p.
I
h.
8x
l-.tndcs,
II.
p.
dcs AY/.. IOOM.
25*); Moret. p.
I.c
knows
all
god
things,
in
the
Kdfu."
tongue
in Kgypt, has often been dis Ycrbc crcateur ct rcreLitcnr en
27tV.); Keitzcnstcin. /wci religionsgcxkicht-
THOTH AS CREATOR.
i
23
a primitive god, not a creative Logos is himself a creator, sprung from another deity. But, like most other Egyptian gods, he comes to be forced into the system of Heliopolitan specu lation he lias to come to terms, as it were, with solar theology, and then he becomes the first-born of Re, the Heart of Re", and "tongue of Atum", and "throat of Iwn-rnf". Reitzenstein ;
therefore, in suspecting a Greek, and, in parti Stoic influence as showing itself in Thoth s title
appears to cular,
a
err,
Heart of Re.
work
in the It still
(i)
Egyptian tendencies,
obviously already at
Shabaka text, fully account for the epithet. must remain, of course, an unsolved problem
to
determine whether Stoic influence may be traced anywhere in the hieroglyphic texts of the Ptolemaic period. The problem will remain unsolved until some scholar fully familiar with the
thought and language of the Egyptian texts of the Ptolemaic period, and fully familiar, also, with the documents of Stoic philosophy, devotes himself to (i)
its
solution.
Awci religionsgcschichtliche I ragcn,
p. 73.
Chapter
Thoth
in
XIII.
magic.
He is god of wisdom, and orderer word has power to call things into being. It is little wonder, then, to find him endowed with great magical powers. Magic presupposes always a special Gnosis. The magi Thoth
is
a moon-god.
of the cosmos. His
cian claims to possess a higher and deeper knowledge than others, a knowledge of the secret nature of things, and of the
hidden connections which hold things together. He is the wise one who knows the real names of things, the one whose words have power to control mysterious forces, and to ward invisible
off
perils.
And
the
magician does
all
this
by the
power of his special gnosis, and without any appeal to physical strength.
Thoth, as the wisest of the gods, became for the Egyp of necessity, a magician. saw above that Thoth stands closest relation with temples and cult. Between the prayer
We
tian, in
and the formula of the magician there was a striking similarity. Ritual and magic stood near each other of worship, in
the ancient
religions.
Thoth, therefore, as lord of
ritual,
became also inevitably, lord of magic. Again, we have seen that Thoth was the skilled physician who healed the damaged eye of Horus, and that he was the patron of physicians gene rally.
names
Magic and medicine were, at one time, but different for the same science. Thoth, as physician, was thus,
already skilled in magic. Finally, the priests and physicians were of the learned professions, of "those wo know", and
Thoth, as the knowing one par excellence, could not fail to the patron of both professions, and, therefore, a magi cian equipped with all possible knowledge of the worlds of
become
gods, demons, and men.
The pyramid
texts
a great part in the
life
make
quite clear that magic played of ancient Egypt. The funerary cereit
THOTH
IN MAGIC;.
125
monies for the dead king, which occupy the major part of these texts, consist largely of descriptions of magical acts, and the formulae which accompany them. The magic formulae of the
Pyramid
typed, and
is
it
texts are already so ancient as to be stereo clear that the scribes who have handed on
Pyramid texts often had no clear idea of the sense of the ceremonial formulae which these texts contain. Some of the formulae transmitted in the Pyramid texts had, already in the the
Old Kingdom, become so unintelligible, that the scribes, in certain cases, add to them a commentary. It is clear, there fore, that a tradition of magic rites and formulae had already become fixed in the Old Kingdom. The question arises, then, whether we can find traces of Thoth s connection with magic in the earliest period of Egyptian literature. In the later periods this connection is clear. \Vc can, therefore, most conveniently begin with the later period
in
order then to reacli back,
it
possible, to the oldest texts.
In the Ritual of
Amon ^
<.v^_
Thoth
called
is
5
7)
He
gets the same
41; Berlin, P. 3055, (Formula *n *
n 9
n_
"
In Edfu he
called
is
the Ptolemaic period of Re", a personal
Thoth-determinative
the
q^jp^gv
--
in
magic"
.
.
^
~~
>
*-*
has become, like "Heart is written with the
and
of Thoth,
^* ^4^ W[ <=
in
).
"great
name
tne great
magic jl^Sf) Book of the Dead (Nav. iS2, 8. Af. z~ __^ "learned in magic". In 1
|
title in
24,
|
(Mar., Demi.
Ill, 67 a\ YX^ rt\
We
Thoth also designated simply Magician" c=^/i(Dum., of There are a traces god Hike as far back ttangesch. 50). l) as the O. K. (Cf. Mariette, Mastabas B. 4), and he appears occasionally at other times (Cf. Lacau, Text. rcl. 78, Rec. 3i,
find
"the
t
It is, 1646. Metternich Stela, 48: Dendereh, L.I). IV, 58 a beintended the name that therefore, possible c=^p5r(2) might ).
to identify
Thoth with the ancient god Hike.
(1)
to
The
Great
Sethos IV, 4.^ (2)
Thoth
is,
one"
and the
Magician"
of the
also,
of
god Hike of
Amduat (yth
hour, according
probably, Thoth.
v
N
Ox<=^
is
is
It
course, possible, in the abstract, to regard the the O. K. as a form of Thoth.
described Edfu, H.
I.
164 as
^>-,
v=^F
;
he
who wrote
THOTH
126
MAGIC.
IN
To make clear the function of Thoth as a magician \\c must here examine briefly the applications of the term hike as a substantive in Egyptian. In the Pyr. texts, and in the oldest texts of the the Dead hike appears as a power (or quality) which
Book
essed by the gods, and by
is
thing which
is
needed
the deified dead, (i)
all
make
to
It
is
of
poss
some
a necessary
divinity complete speak, of a god s equipment. It is represented (Pyr. 397) as a quality of the gods which the king assimilates by devouring the substance of the gods, 2) It is, further, set forth as a power or equipment of the Dead of which they
so
item,
to
i
may be robbed by various enemies in the Underworld. (3) It seems, thus, to resemble, somehow, other qualities, or endow ments needed for the full perfection of the glorified Dead something, that is, on the same plane as the so-called Kas of Re. It deifies to some extent. Again, it is clear from a number of passages that hike implies power over things demonic and evil. It is used, for instance, against the foes of the sun-god, 14) or against sickness particularly against various forms of poi soning. (51 The power thus employed against evil is often described as if it were something carried in the mouth, and put into action by utterance. hike
seems
1
In
6)
a few
mean
to
isolated passages
at first sight, an evil
strangely enough, thing or influence which is to be expelled. (Ebers, 84, 7 etc.) Looking at the use of the word hike generally, we find
that
seems
it
it
poison (1)
Pyr.
(2)
Cf. P\
(3)
Book
(4) Cf.
Cf.
(
:
.v>7
r.
250
403
:
:
024
410
of Dead. 32,
:
i3i.S
25
IV. 3 Cf.
26 4).
Pyr. 855
:
i
:
3i, 4
Book of Dead.
1472.
:
<o,
VIII,
20
21
:
:
3i. 20.
108, S: Naville.
It
=
Thoth comes with hike hikt
Myth
to expel
to
poison.
of //urns, plate XXII.
the charms of the magician (VI, 12 by hike that, according to the Pap. Sallier severed head of Isis into the head of a cow.
Papyrus hike etc.).
10.
7
Thoth comes with
3i, 4
Thoth transforms the Book of Dead. 24. :
:
411.
:
Pap. Mrit. Mus. 10188. 25, 15
the \Vcstcur
(7) In VIII,
might be
is
destroy the Apophis. (5) In the Metternich Stela (6)
of what
a sort of mysterious power which can beyond the sphere of man s achievement: 7) It
something before which demons of sickness, and of evil demons in general, must give way. Hence the
a
is
include the whole field
to
called magical. produce effects
is
14
:
23.
78.
THOTH
IN MAGIC.
127
who guard the king, are "great Erman, Hymnen an das Diadem der Pharaonen, pp. i3, 24, 3 5, 48, 50). Isis and Xephthis, as protectors of Osiris, are also Great in hike". Thus hike seems to include the whole sphere of magic, and to extend beyond it. Erman uraeus serpents, the deities in
(Pyr. 1882.
hike
says of
it
rightly
Cf.
\ibid. p.
i3,
note
2):
It is
"die
Kraft, die aucli aufierhalb des Zaiibers n irkt". Thoth then, when he is called "(treat in
ubernatiirliche
or
hike",
"Hike",
formulae" appears as a god of magic. As "Lord of divine he was in a specially favourable position to use his hike. No evil thing, whether foe of Osiris, or spirit of disease, could withstand the power of his words. He was in this sense truly
jL He
<t-BS
a
^
r
j ^i
\
K
,,
Mighty
in his formulae"
(Dend. L. D. IV, 58 a j.
..
and the "Lord of dread" to is the "dreaded evildoers, (i) Great in power of charms Thoth protects Osiris, and llis and wards off the enemies of that god by his of
demons"
3^
>
The
.(2)
effect of his
tensify the divinity of the
deprive of
being
whom
which meant
_y|
would be
to in
he guarded, and to
strength the foes of the latter.
all
texts of the late periods, "deify",
"Glorifications"
The
at first to
*
^5* T
"glorify"
or
somewhat finally, to have magical associations in the literature of the Hellenistic period. 3
comes,
like SSCJM .V
(
)
The important part played by Thoth in the legends of the Eye of Horus has been explained already as due mainly to his lunar character. The peculiar aspects of his activity in forms of that legend, however, which seem to lay stress on his powers of eloquence and persuasion, and on his and pacifying capacity to speak words of wondrously soothing certain
influence can scarcely be detached from his role as a god of effects magic. Between the ritual formula which produces the it describes and the words which calm and soothe the anger of the
Eye
of
Horus
(or of Hathor-Tefenet) there
is in
common
an element which might be called magically productive or
(1)
Cf.
Book of Dead,
1.^4,
8
f.
(where Istn
=
Thoth). For
^^>
^
D
iYi
see Pyr. 21100. (2) Cf.
Book of Dead,
182, 8
n
:
Mar. Dendereh
III.
77a/b, 3
Florence. Cat.
:
gen^, Schiaparelli. no. 160.1. (3)
Cf. Reitzenstein,
Hellenistische Mysterienrdigionen. p. 142.
THOTH
128
Hence
creative. is
partly at
of
"cool
repel
the strength or excellence of Thoth s speech
"soother
mouth",
evil",
magical, and his predicates "excellent in of the gods", (2) "pacifier of AAV. (3)
least,
(i)
speech",
MAGIC.
IN
"the
(5)
/",
peaceful one that knows how to sweet of tongue", (6) etc. etc. should all "the
(4)
be connected somehow with his
skill in
magic.
especially that Thoth not but also soothes the only protects, gods. This effect of his It
is
words
is
(Edfu, R.
his
by
"Glorifications"
conveyed most commonly in his epithet and often"). (7) It is said of him I, 297,
iPhot. 151
^
IT] <HZ>
L
W
_
*
^ ^ ^ v
\"
,
z=
S
>^|
/7<m/.
1
(2)
S/fty
3)
S////
1
The words
<8)
1
it/)-}}
frequent
rK f^
text
Thoth
is
\
In
Thoth
this
described
is
like
is
munih
as
Thoth seem
or formulae of
to
drive
tne Onuris-legend.
in
\\
A ^A^V/V\
L
Turin Pap.
|.
<d3>
w_i
1
and U. 2),
.
14.
the
In
same
described as
^
D theb.
Philae,
soothes
passim.
,
A .vr./.
JO
in
"who
r^"*"^
the heart of the gods by his words". Sin the moon-god of Babylon, who libbi
-
"^l*
Graberstadt,
p.
^AAAAA
A.
I
O
^
\\- Krman. _zr
s
iio ll(>rus
c
--N|
vth
Nav.
-
.
l.
I
The
I.
fclk
of the
tale
I.eyden
Papyrus (I, 384) published by Spic^elberg ivcs a description of some of the ora torical powers of Thoth. and of his skill as a raconteur and of his persuasiveness as a pleader. Junker quotes in this reference an interesting text from Ombo (I, 122): Tiberius presents a moon-eye to Chons: in the text Chons is called Chons-Thoth.
the great */;/
CHon S -Tho,h
who brought from l^r^m
.We
1
the Great
lle
"
iot^i
l>rincc
wll
)
uc1 g ctl
OO O _J?xJ O with liis honeyed tongue" (See Onnrislegende, /VA/V^^A
was
achieved
we
are
told
by
his
tli
p.
The magical
\-iluc
of
Thoth
gods,
who
Thoth
Cf.
Philae
.v/i/np.
""-"*
^^
s
e
i63),
(Junker (7)
One who had been
far
awa".
s,,e J:
i
soothed
the
/-/IIP/
appeasement of the
s
Phot.
P 4S)
1643:
Thoth.
-
appears already
in
the Pvr. texts:
*
they have
power
to
open the gates of
(pyr. 1710:
<K\
J*rN^ CT
as
Thoth (8)
that the
King
is
Perry, Sin. no. 6.
glorified". I.
(,:
Cf. Berlin
"who
Cf. Pvr. 706,
where
J>
Anubis. rather than Thoth, seems to effect the
"glorification":
1188 for
but even here
parallel).
soothes the heart of the
gods".
it
is
THOTH away from
MAGIC.
IN
129
gloom and depression
the hearts of the gods the
caused by the presence of powers of evil. We have here the genuine oriental
idea
that
certain
formulae have a potency to resist or expel the influence of malicious spirits. There are indications that the magical formulae of Thoth existed in special collections. statue in Cairo
A
XVIII th Dyn.)
(No. 583,
book:
saw the
says:
was
"I
glorifications of
initiated into the divine
Probably the contents were mainly made up of the protecting, and deifying charms, or "glorifications" of Thoth the "Scribe of the divine book", "who wrote the books of hike". I
of the
Thoth".
"divine book"
The magician is necessarily a being of great power, since even the strongest antagonists even demons, are compelled to submit to him. It is not improbable, therefore, that a number of epithets implying the possession of great power and strength which are often given to Thoth, are connected with his role Such
as magician.
Dead n
FL
182, 8), the S. t^__
are,
of
"Lord
perhaps,
"strong
strength"
of Dead, Lepsius (Book /wwv* a c] cd
one"
(Book c. n,
of 4),
P y n J 7 2 5b),(i) ( (Pyr- ia3 7 c). The -| e o Y^<5 power and strength of Thoth are shown forth in his magic "Thrice formulae. His frequent designation in the later texts |
|
may
Great",
and,
hence,
|
well point to the god s position as Lord of hike, the Coptic magical Papyrus of Paris, when it
Thoth HIO
nCABG may
be regarded as referring to his magical influence, and to his peculiar wisdom by which he acquired that influence. (2) calls
PllO
e
Cf.Dendereh,L.D.IV76e O
(1)
^ 7I\
o-=>
n
Thoth 118
p.
,
"twice
as
f
f
)
"Eight great"
Hence
since
,
](ft. IJj
I
I
(note),
epithet
|
D
va
Philae, Phot. 1448.
s
Philae, Phot. 1434. Greatest"
"Thrice
(2)
of
<
r
and
Griffith,
times
great"
"twice
:
f
;
f
]
must be ultimately traced
For Thoth as
JIT.
)
(2)
High applied
"eight
times
Priests, to
Thoth, explains
=
)"
finding
thus:
it
(Rosetta stone p.sya; /at [AS fa;) must times c "eight p.syt<Ko;
[J-eyoc;"
frequent designation
Reitzenstein, Poimandres,
Griffith
58.
p.
to the cf.
great"
c
his
in
l
usya;
text f
:
)
the
<}
= Now 8 = 2 = Tpiqiiytaios. However 3
.
fj-syiaro;.
occurs as an epithet of Hermes, and possibly rpiajxlya; and Tpiajj-lyiato; were really felt to be identical: in that case Tptapifttrco; would be simply a rendering rpiafxeyas
q q
of
JIT.
"Many times",
Maspero reading "Thoth r
.
f
the
nine
in
his
times
says Plutarch
text of great"
explains
superlative (and therefore Thotli, the Hermes of Egypt.
]
JIT)
a
(I.
O. 36,
4),
"we
are
wont
to call
Satni-Khamois (Contes pop. de V Eg. that
=
f
)
f
]
is
psyisro;).
a comparative,
thrice".
anc., p. 171)
and
Hence when Thoth 9
f
j
q is
f
j
(or
called
THOTH
i3o his
By
charms or
IN
MAGIC.
"glorifications"
I
^
Thoth
protects
J
the gods and deifies the dead: by them also he delivers men from the perils that threaten them from the evil demons that surround them. i) To be delivered from those threateningdangers, a man needs only to invoke Thoth s name on himself, (
he becomes thereby, for the moment, identical with the god. This is the thought of the formula in the Turin Papyrus P. and R., 125): "No sickness alighteth on him: he is Thoth the Great, the son of Re on the throne of Atum". Another for
of insuring oneself against sickness
way
is
to identify oneself
by potent words with Horus, for Thoth will then hasten to protect the new Horus as he once protected the child Horus from the scorpion s sting. 12) The protection of Thoth seems to have been peculiarly efficacious against scorpion-attacks. The aid of the god is sometimes invoked in sickness by re minding Thoth of his own physical troubles, and his own successful treatment of them. *O Thoth heal me as thou didst times
nine
have
\vc
great"
a
superlative
of a
/
superlative,
thrice
c.
.
greatest"
is to be ex 7pi7ar ".-7o:. It has been suggested that Thoth s title "eight times great" plained as a reference to the fact that eight dog-headed apes were his oopu^opQt in Ihiunr. It is to be noted that the title of Thoth s High Priest at fjininr, \\ r dwl ;
Great of the
"the
primitive divine
(
title
2<>
tV.
became, by the addition of four fenulc
afterwards
Thoth and thus arose
name
the
deities,
of their city JJtiunr.
"The
of Thoth (as well as of his high priest), is related to "rive times great" which Thoth receives (of. Griffith, Demotic l\ip. col. II, in exactlv the same way as "eight times great" would be to the epithet
Great of the the
at
beings
the eiuht oosjioVr. of
1.
has been similarlv explained as referring to the four deities an early period along with Thoth in Hninir. The four
Five",
who were worshipped
i
as
Five",
which Thoth docs
^ Note that
.
a
title
not.
actually
apparently,
receive
Great
"the
,
of the
Fight".
S~~\
"S^
written for
1S
"eight"
in the late
period (Dumichen, (n o^r. Inschr.,
SOL Meade argues (Thrice Greatest Hcnncs. p. 104 tV.) that the epithet ^ was applied to Hermes as early as 250 B. G. The evidence, however,
2te Abt.. Taf.
-c .sit.i*; .--
view
for this great"
Thoth.
is
slight.
He
however, no proof of Dend. Diim. Iljug. XXV.
gives,
(1) Gf.
AA/WVS
\_,
comes
=> >
3===i.
iii
*^c=^_
f-~\
I
I
\
words
here
are
the
twice-
hawk-headed
this assertion.
the
"Thoth,
great,
the
eldest
son
and puts to Hi Jit the dread of Hathor.
UO! .
"ft
"Thoth
the
is
thrice-great"
of
Re
I
1
^
"Thoth
L
divine
that
Ghampollion says (Panth. Kg., Plate 30)
the ibis-headed Thoth. and that
is
"III
I
he
o
W _j
<=^-
||
I
AAA/W N
I
o
q
"The
I |
I
ID
which
Thoth
I
orings to give strength and wide scope of movement to the dead (Tntb. Nav. 170, 5) are also, clearly, a collection of magical formulae. (2) Metternich Stela
I.
>6
140.
THOTH
IN MAGIC.
i3j
is a prayer of the Book of the Dead thyself", (71, 6), which reminds Thoth of the arm-wound he received when he inter vened in the struggle between Horus and Set. The powerful
heal
of
protection
Anastasi, (Anast.
I,
Thoth
nrngic
Thoth
god
"My
8,
s
is
alluded to
is
a
shield
in
the saying in
round
about
me"
3).(i)
As magician Thoth
is powerful patron of physicians, and asked to so, give skill to "those who know things", and the physicians who are in his train" (Pap. Hearst VI, loXfa) We have seen that, in the older texts Thoth acted as physician
he
is
"to
From
of the eye of Horus.
the Ebers Papyrus (90, 16; we Horus from something like an un pleasant cold. For the ancients magic and medicine were so closely related that we cannot always mark them off clearly from each other in Fgyptian texts. Medicine was the science which dealt with the rites and formulae by which the unseen malicious spirits which caused disease could be expelled from
learn that he once cured
the bodies of men. Its sphere was, therefore, largely coexten sive with that of Magic.
The
functions of Thoth as physician and magician help enormous numbers of amulets in the form of figurines of Thoth which have been found in all to explain the existence of
parts of Egypt.
had much
Possibly also this side of the god
s
activity
do with the swift growth of his popularity in the Graeco-Roman period. In this period he appears clearly to
as an Egyptian Aesculapius. Thoth of Pnubs is represented in Philae in a temple-decoration of the time of Tiberius as
Aesculapius, holding in his hand a staff round which a serpent winds itself. (3) In the Nubian temple of Dendur Thoth of Pnubs is shown in human form crowned with the diadem of Shu: he is seated and holds in his left hand the symbol of
(1)
Ps. 3
(2) Cf.
4
]:q
<-:;i
Ebers
I,
rrrr nr.s.
8
10.
"Thoth
\/\
@
i
i
sy
he gives success
<IH>
train,
i
to
gives
words and
script:
he makes the books.
-WWVS
o to the
1
1
1
1
learned
and
to the
physicians
diagnose" (?).
(3)
Rosellini,
Monnnwnti
del cnlto, PI. XVIIF, 3.
0*
in
his
1
THOTH
32
and
life,
right
-i-^,
Mj v-v
i
"He
yj
i
of the god
this role
* AAAAAN
MAGIC.
a serpent-encircled staff, or wand, (i) clearly associates Thoth of Pnubs with Aes
his
in
The symbolism culapius. With
IN
who comes
is
connected his epithet
him that
to
calls
him"
<;
an epithet which belongs to Thoth his form of Istn. The title given to the has been brought "the Hearer", god in Kasr-el-Agouz tm into connection with the Aesculapian character of Thoth, possibly with good reason, "since the real Egyptian Aescu (Philae, Pliot. 2). (2) in a special way in
It
is
=
lapius Imhotep, is prominent in the temple of Kasr-el-Agouz. In Daressy s "7V.v/t\v ct dcssins magiques" p. 15 (Cat. du Mus. dit ,
a reference to the need of invoking Thoth in time of peril, and to the haste with which the god brings help: "Thou grantest that Thoth comes to me when I call, and that Caire, 9405)
me from
he rescues
At
is
the
*
"
W {j>
I
Thoth appears as a - Heilpott, as a saviour, and protector from evil especially the evil of sickness. As the saviour who comes when he is invoked Thoth was one of the most popular of all the gods, and many hymns and prayers addressed to him by individuals of all classes have come down to us. It is to be noted that the form of Thoth in which he is thus popularly invoked, is most frequently his lunar, or ibis form; Thoth, as an Edfu least in the late texts, therefore,
X
text has
it,
(Edfu, K,
I).
\\
PI.
.
75b.
Cf.
T
TT]V
irspav irov
Champollion,
y_tpu>v
u;:sp
For
XLI1.
PI.
a
Ibis splendid
similar
Lcttrcs ccritcs
scription of Aesculapius see Pausanias, T OV,
"the
in
II, 16). (3)
Blackman, Dcnditr.
i)
(
1..
^r
^*
is
Cor. 27:
xs^aXfj;
731
xaOr,-a
in
symbolism
d Kg^ ptc, .
S* ln\
Philae,
p. 123.
Opo vov
see
For a de
[iaxrspiav
xpa-
TOU opax.ovTo:.
(2) Gf. Dendereh, Mar. Ill, 673. Baudissin, Adonis und Esmun, p. 337, notc 2 Junker maintains (Die Onurislegoidc, \\ icn, 1917, p. y) that the representations of the sceptre with scorpions and serpents is a "spHterc Zntat" of the post-Ptolemaic period. Yet, even though the Aesculapian insignia of Thoth of Pnubs may be of -
(Roman) date, they fit in, nevertheless, with more anciently recognised features of the divine physician, who healed the Kye of Horns. For Junker Thoth of Pnubs is but an Erschcinungsform of Shu (= Onuris). later
Cf. the
(3)
against
the
evil
text Anastasi
iy
^
i
5,
4
where Thoth
is
spoken
of as
protector
eye "<>
|7\
III,
Thoth, thou shalt be
mv
Helper: so shall
I
not fear the
eye".
THOTH The
MAGIC.
i33
make it clear that Thoth was New Kingdom, and troughout the later
texts so far considered
god of magic
a
IN
in the
is not true, of course, that Thoth is the only great even in the later periods. Every magician among the gods of the peculiar quality, or power something god possessed some gods having more of it, others which is called hike less. Thoth, probably on account of his special gnosis, and his connection with ritual formulae, w as regarded as having a very special equipment of hike. It now remains to be seen whether he was also in the Middle, and Old, Kingdoms re
period. It
r
garded as a god of magic. Thoth appears with considerable prominence
in the fu
nerary texts of the earlier periods. This, of itself, would sug gest that his connection with magic is very ancient. The early recognition of Thoth as author of sacred ritual would point in the same direction. Yet the textual evidence in the Middle Kingdom is otherwise almost nul. In the Old King
dom
there are traces of a special magical gnosis being as signed to Thoth. The remarkable reference in Westcar to the r*
Q
-O
MAAAA
3
"^
j I
/
V
I
I
I
^
^*-,
a ^/WvV\
AAAAAA CT]
Westcar wizard
in
j^
Nut
is
called
seems
to
connect the magic of the
^5 \Vfr
^>
a
fashion with the god.
of
/?
close,
In the
^^ in
)|
)t
though somewhat
Pyramid I
(Py r
-
texts the 23),
and
unintelligible, moon as eye it
is
not un
likely that Thoth s relationship with the moon in the Pyramid texts implied a share of the god in the hike of the moon. The
moon was
associated with magic in
the
thought of several
ancient peoples, (i) and it would seem at times as if that association caused the moon to be invested occasionally with a malicious and .sinister character. This may, perhaps, throw
.some light on the strange circumstance that -Thoth appears at times in the Pyramid texts as hostile to the dead king In certain texts of the Pyramids
(see Pyr. 954; 955).
Thoth
described as a being of dread aspect who slaughters the similar idea seems to be enemies of Osiris (Pyr. 635; 962).
is
A
conveyed (== Thoth) ^ 3 fi?
ill
in the is
who
(i) Gf.
Book
of the
spoken of as the
Dead "^^
(134, 10
n) where
V*!
bathes in the blood of the enemies of the
Psalm 121,
6.
/s/;z
god",
TIIOTII IN MAGIC.
i3 4
This being,
in slaughter and mighty in dread", seems resemblance to the mild and benevolent ibis-god. There is something uncouth and barbarous in this description of Thoth; but it is at least possible that we have here a trace of an ancient view which ascribed to Thoth such malicious
to bear
"great
little
and dangerous power as the thought of the old world some times associated with the moon. Thoth s title ^^" ^ ft n
c
Lord of
Pyr. 2iioc may also, as we said above, refer to his function as magical protector of Osiris, (i) The prominent part assigned to Thoth by the Pyr. texts in the ceremonies of preparing the royal dead for burial in
terror"
suggests, almost inevitably, his possession of magical powers. His position as "Scribe of Re" and "Bearer of the Divine Rook"
her
same
the
in
points
direction.
"Scribe
of the Divine
was
a familiar title of the priest who is called Her-heb, in the Old Kingdom. (2) In the later periods certainly, therefore, probably in the earlier also, the Herheb was
Hook"
d>d*
and,
regarded as peculiarly equipped with magical power. This power, then, must also have belonged to Thoth, the Scribe of the Divine Hook par excellence. When in Kdfu Thoth is called the great Ilerheb it is but another instance of the presence in Ptolemaic texts of ancient religious thought. The idea of Thoth as a god of magic in a special way may be regarded then, as an ancient possession of
(it
Cf. Plutarch, Is. ct
().,
Egyptian speculation.
phases. Yid. (lombe, Sin, p. 36 (2)
Cf.
Krman.
I
\\
ap.
kno\vn
to
-
glorify"
(3i
L.
Her-heb".
the dead of
Several
be explained from
(cf.
Thoth
I).
Berlin,
Thoth s
s
to
pass
often ascribed to
the
in
and regular
definite
through
f.
cxtcar
21:
I,
containing the formulae to be recited the craft of the
The Babylonians
ch. 8.
fluence of Sin such diseases as \vere
(3)
in
Krman,
funeral
Kcliifion.
services
716723. The
II.
p.
was
effect
ijHf.
called
of these
the
The book "Book
of
formulae was
7796).
epithets
not
referred
connection with magic.
to
One
in
the text
of these
is
^
arc /
cl ca ,-i v
to
L/ \fr
(l)umichen, Ilaugeschicliti XXV: Kdfu. Mammisi, p. 76): At the close of ritual functions had been presented to a divinity there took place the ceremony of hejijofterings
^ the
bit
rd
(
similar.
Part of the
"withdrawal").
Moor of the shrine with
a
This besom was the
"withdrawal"
besom consisting of /uin,
and because
clcanncss and other hostile influences
a it
consisted in sweeping
bundle of shrubs, or something was supposed to remove un-
from the shrine of the god, it was invested with magical qualities and entrusted to the care of Thoth. who thus became nb hdn-
TIIOTH
So
was Thoth
familiar
s
MAGIC.
IN
association with
the
hdn
title
"He
of the
/idn",
o o \tj
Tabl.
Note
"ruler
the
Rj
^ ^\ |
j\
in
>-d
Antcfokci
j
of Abydos, ch.
^\ foes:
is
Uendereh (Hang. XX\) the epithets tib hdn, are grouped together in of books", "Heart of Re
int
The 3<*
~"
AA/WSA
after
how
53r).
Ill,
VJ.
the Ritual
having rescued the eye of Horus from its female doth enter into this house". Thus the hdn
comes or
20):
in
given
(Mar. Dcnd.
^J)
.
is
of
sort
a
x-9\
j
the
formula to be spoken during the int rd (Mariette,
he acquired as
that
i
nomcn proprium
(or
:
no
,,Thoth
being male
represents)
Thoth.
of
script",
.vw.vir,
the
evil
"Lord
same passage.
For
Davies and Gardiner, Tomb of Amencmhet, p. 98 f. and Tomb of 25. Just as Thoth could thus become the hdn so also, perhaps, in
see p.
a
n
somewhat analogous
fashion did he
become
the
i(
y
sh)ii
of the
gods".
The
shtn
was a staft provided with eyes through which the indwelling god could see and with which the god could be eventually identified (see article by Spiegelberg, Rccucil /! S\ is mentioned /TV ^AAAAA 28, p. i63 rt .). A staff (or sceptre) of Thoth called ,_)Y ^Tv U ^ ^.l \J A sceptre of Chons is frequently spoken of in the texts of in Pap. Bologna 1086. but it mav be the falcon-headed sceptre of Horns. The staff or sceptre Kdfu \
\
|
j
(
"Y\V
of Thoth was, most probably, regarded as possessing magical qualities.
Chapter XIV. Thoth as god of the dead. In the Pyramid texts Thoth is associated with the ancient of the dead, Anubis, in reconstructing- the god body of the dead king- (or, Osiris), (i) and in the removal from it of the traces of burial (Pyr. 1247: 519). It is Thoth also who pro
nounces the formulae of "glorification" (Pyr. 796) (2) though Anubis seems to recite them sometimes, as if he were taking the place of Thoth (Pyr. 796). We have to picture to our selves Thoth s functions in the mortuary ritual of the Pyramid period, in general after the manner of the Her-heb the ritual of later times. (3
in
s
activity
)
The Pyramid text speak of the dead king as being borne on the wings of the ibis-god, either up to heaven, or across the celestial oceans. (4) Again, we find that the Feast of Thoth was one of the chief memorial days of the dead. Pyr. 2118 says: "My heart is not weary to perform for thee the service for the dead every day, on the Feast of the month and half-month, on the feast of the laying down of the candle
on the Feast of Thoth, and on the
stick,
5, O~~0 (U^-feast), the duration of and throughout thy years, thy months which thou livest as god." (5) This Feast of Thoth (or "Feast of (1)
Pyr. 10
(2)
For
83o
:
this
:
6^9.
ritual
in
the
late
period
cf.
Pap.
"Anubis-Horus
(u
i/j)
accomplishes the embalming: Thoth by the charms of his mouth." (3)
For the Jfcr-heb Pyr. 38j
-j
s
Boulaq,
no.
3,
pi.
i
i.
5.
makes thy members whole
functions sec Krman. Religion, 68
f.,
151.
59^: 1170: i3y;b: 1429. is (5) ^ f Pyr. 8:0 f., where the clearly a day of the dead; cf. 861. For the Feast of Thoth in the Old Kingdom see L. I). II, 56, 85 b, 86 a b. b, 89 a b. The Calendar of Rams. II in Medinet Habu puts the n ;g--feast in the (4)
:
-
>r?-,>-feast
81
1,
88
a
i8th p. (I,.
Thoth, and the Feast
364. There D.
II,
5).
is
of Thoth
on the
mention of the Feast of Thoth
The Thoth-fcast continued
to
K)th Thoth. in
the
Vid. Brugsch,
tomb of Meten, IVth
Thcsr,
Dm.
be closely connected with the ritual of
THOTH AS GOD OF THE DEAD.
i3y
Hermopolis") is mentioned in very early Egyptian documents and, in view of the contexts in which it frequently appears, it seems to stand in some relation to the memorial services
for the dead.
Thoth must be regarded as a god Kingdom. The details of the Osirian legend bear out this view of his character. Obviously the functions of Thoth as advocate and judge in the trial of Osiris In view of
all
this,
of the dead in the Old
are the functions of a god of the dead. Though, as has been already noted, the various phases of the Osirian Trial were only gradually imagined -by people and priests, and it is dif ficult to decide which features of the Trial are the most pri is likely that Thoth took his place naturally in the from the because of his character as god process beginning,
mitive,
it
of the dead.
The Osirian cult was developed in Egypt mainly in the form of a mortuary cult, and as the Osirian religion came to dominate the entire worship of Egypt, the daily templeworship of Egypt tended to become a sort of funerary ritual. It
was,
Osiris.
at all events, strongly influenced by the drama of In a similar way even the court ceremonial of Egypt
The numerous
took on a sort of Osirian or funerary tone.
pictorial representations of the Trial of Osiris which existed in the O. and M. K. must have exercised a great influence
on the religious imagination of the people. Thus, templestate -ceremonial, and sacred art, emphasising every where the importance of Osirian religion, and setting its beliefs so concretely before the multitude, must have helped cult,
greatly to
But the
as has
dead
pi. 10,
Thoth in his role as god of the dead. been remarked, Thoth must have found his place
establish
into the
17:
They
late
period. Vid. Ritncl de
of R}-stJ\r
come
to thee
I
cmbaumcment, Pap. Boulaq. no. 3, 7/;nr-feast they of Abydos on
on the
:
of the time
they of Hermopolis on the feast of Thoth." A Philae text of Tiberius says that the Feast of Thoth was celebrated throughout
the land in
memory
the feast of Sokaris
:
of the triumph of Thoth:
j
jl
(/
-- \/
/
v
__^
(Vin-
__ CIS
cum
judicaris
!).
The
feast is
called in
Philae lib
ml f
hriv (Philae 950: 059).
In Pap. Sallier IV the igth Thoth is celebrated as the day on which Set was given over into the power of Horus. Thus it seems to have changed from a memorial feast of the Dead to be the anniversary of an incident in the myth
of Horus,
THOTH AS GOD OF THE
i38
DEAD.
the Judgment-scene primarily because he was, quite in dependently of Osiris, concerned with the dead. The Lord ot in
sacred worship, and of the "Divine w ords" belonged, of ne there the "Knowing One", cessity, to the ritual of the dead would naturally be in his right place. the "mighty in word An ibis-god could more easily than other deities take r
:
He
care of the dead.
could bear them
away on
his
wings
over all the obstacles of the other world, to their place of blessedness. His lunar character also connected him in popular imagination witli the dead, ^i) The reappearance of the moon on the Feast of the New Moon symbolised very obviously the rebirth of the dead in the world beyond the tomb. Hence in Pyr. 782 we find that the dead king is reborn on the feast of the to
new moon.
(Pyr. 2ii8b)
In the list of
the
feasts
ceremonial days above referred
of
and
\
,
of month and
7C
/^C
half-month, appear prominently, as if the glorification of the dead were- somehow connected with the life of the moon (cf.
The
Pyr. 14531.
close association in
quaintly expressed brother of the dead king. is
Jn the Middle
of the
Pyr. ioor,
moon
where looh
with the dead is
called the
(2)
Kingdom we
close connection with the dead.
can see more clearly Thoth s In this period the details of
funerary ritual become more definite, and the importance of the funerary formulae more pronounced. In the funerary stelae of the M. K Thoth is not infrequently invoked in the formula .
along with Anubis, the ancient god of the (cf. Cairo, 20025). (3) To the dead is held out the glad hope that they shall be able to do homage to jrp-
of the
ns})
di htp
t
dead, and Osiris
moon
god of the dead cf. the prayer to Chons. \\ b. (Cairo), e Dd-Hnsw-hrf- nh Sethc 22, 70: "Chons who traverses the heavens who Hies with He, and who journevs daily through the Duat to arouse the dead between heaven and the Dual. Fvervthing that lives, lives through the breath which (1)
no.
For the
as
statue of
15.
t
;
he gives." It seems to have been a very ancient notion in Fgypt that the dead farethe silver boat of the moon. For across the nightlv heavens in the lunar barque besides other passages referred to in text association of the dead with the moon
-
cf.
l
\r.
(2)
I2.M.
Cf.
for
The dead were
analogous ideas Pyr. 882 and 186. often thought of as identified with the moon.
already discussed in which the dead king it the right of Re. Cf. (.>;
Fl Bcrsheh
II.
p.
.|<>.
45.
becomes
the
Cf. texts
-Scribe of the Divine
Hook"
THOTH
AS GOD OF THE DEAD.
i3g
gaze on the beauty of Thoth (Cairo, 20473 M. funerary text of the M. K. published by Lacau K.j. (i) (Sarcophages, p. 161) represents Thoth as a Psychopompos. He stretches out his hand from heaven to grasp the arm of H
lu
and
l,
to
A
him up
the dead in order to lead
to the
kingdom of
the
gods
and Pyr. 1247 d). (cf. ibid., p. 201 In the New Kingdom and later periods the role of Thoth in the Judgment of the dead becomes more and more im In these later periods the ceremonies which Thoth, Anubis, and Horus anciently performed for the dead Osiris are still performed by them for the dead worshippers of Osiris. Mortals were still subjected to the same dread Trial through portant.
great patron and model, Osiris, had so triumph antly passed. The priests who take part in funeral services of the late period call themselves by the names of Horus,
which
their
Anubis and Thoth. (2) The ceremonies of reanimation of the dead were carried out even in the latest period of Egyptian culture, and the priests who perform them appear as Horus, Anubis and Thoth. (3) Similarly, in the ceremony of "Opening the Hcr-hcb priest appears as Thoth. as patron of the dead, prayers for a pleasant burial are addressed in the later periods. A Turin Stela of
the
mouth"
-
To Thoth,
New Kingdom
(Turin, io3i) prays to Thoth for a ful burial after a great old age". Similarly in the
the
/C==
fi^f
Thoth, judge
no
Thebes (Sethe,
in
^D
(|
Ma et,
of
tomb
of
to the prayer: west of old age after invoked by the people as a 17,
me
give
"beauti
105)
"O
the
Thoth was also to me", says a wor "Come protector in the underworld shipper of Thoth in Pap. Sallier I, 8, 4, "when 1 go into the presence of the Lords of Ma years".
:
et".
The Thoth-epithet
(1)
ipi
connects Thoth
ib
with
Anubis who,
as
god of
the dead, \vas also ipi ib. (2)
Horus
;
Cf.
my
Berlin
P. 3055, Col.
hands are
for
thee
as
I,
(>
7:
those
My arms of Thoth
;
are
my
for
thec
ringers
are
the
arms of
for thee as
hose of Anubis, the Lord of the divine Hall". This text is taken from the ritual of Amon but the cult of Amon is an echo of the funerary ritual of Osiris, (and, ;
therefore, of the funerary liturgy of Egyptians generally). (3) For a good representation of this ceremony in the late period see Sieglin und Schreiber, Die Xckropole roil Kom-eschSchukdfa, Tafelband, Tafel 27. For
the ritual of the
ceremony
see,
Pap. Boulaq, no. 3
:
Ritucl dc
I
embaumement.
1
TIIOTH AS GOD OF THE DEAD.
4o
Thoth as above
functions
stated,
as
Psychopompos
in
the Pyr. texts. The same function is often assigned to him in documents of later periods. Even in the Greek period, the
idea is as general as in the O. K. that the dead fly to heaven on the wings of Thoth (tpi dnh I)hn tl}.(i) As the earth opened for the dead at the words of Thoth in the Old K., so in the Graeco-Roman period, the doors of the earth are opened by Thoth for the dead; and by him also the gates of heaven (kbhjr) are thrown open. (2) As Psychopompos Thoth sometimes carries with him the symbol of the west (vid. Daressy, Cercueils, In the temple of p. 99 and the representation, plate XLIV).
Rams.
II at
of the
westerners".
the
Abydos (Borchardt, p. i3) Thoth is With this may be compared
tomb of
fl
who
Hsr-t, he
U
Thebes (Champ. AW.
in
is
in the
I,
called
"Thoth
his epithet in
161):
"Lord
of
west".
Thotlvs role as Psychopomp may, perhaps, have contri buted to his early identification with the Greek Hermes whose role as guide of the dead is familiar. (3) Like Thoth, Hermes was also regarded as t j-y.z .y.s-r z (vid. Eitrem, Hermes und die Toten. p. 46). As the days of rejoicing with the dead fell to gether with the feasts of the moon s phases in Egypt, so also sacrifices were offered to Hermes on every vco;r/;v(a (Eitrem,. l
4
ibid., p.
I.
At the New Moon, and on the yth day
(i)
Maspero,
(2
Maspero.
i
the dead is
1
is
C.atal.
In Pyr.
ibid. p. 48.
delivered from tknr
e.
(i.
broken down, so that the king
Cf. Pyr.
790
:
is
s
epoques
ptole-
658 we sec how, by the words of the
ritual,
pcrsanes
the earth-god) and the resistance of the
shdw
enabled to enter through the door of heaven.
1713.
Horns and Thoth sometimes
Oueen
dex
month,
et
Sarcophages
general.
of the
Oxford.
College,
M. K.
(a
act together as guides of the dead. Cf. Ostracon,
duplicate to Anastasi
I,
3, 5):
"Mayest
thou be
may thy limbs become divine with the brothers, while Thoth and Note Thoth s title, 6#nv = Leader (Pap. Hearst, Harachtes make thy soul to ascend sLA
pure,
and
VI, 9
10) and
.
**
his epithet in
Totcnbuch, Xav.
1
82,
io(Af )
:
A
Er$
_B>
Q n
and his role of secretary to the Knnead, and to the sun-god, would, of course, also tend to connect him with Hermes. Plutarch speaks freely of Thoth as Hermes. For Hermes as moon-god see (1)
Sieckc,
Thoth
s
relation
to
literature
Hermes der Mundgott,
Roscher, Le.\ ikon.
p.
2374
f.
Leipzig.
and speech,
1908.
For
Hermes
as
Psychopomp
of.
THOTH AS GOD OF THE DEAD.
141
the dead were honoured in
Argos
by special ceremonies in Delphi; and the thirty days of mourning for the dead ended with
a sacrifice to Hermes.
Possibly the special favour which Thoth enjoyed among the people in Egypt, as shown by the enormous number of statuettes of ibises and apes that have survived, was largely due to his role as protector of the dead.(i) The innumerable statues and amulets of
Hermes still extant seem also to be due mainly to the work of Hermes among the dead, and,
especially,
to his protecting influence as guide
of the dead.
(i) It might be urged here also that the pictorial representations of the Judgment, which were so universally familiar in Egypt, in which Thoth appeared so prominently as advocate of the dead, as weigher of the heart, as recorder of
the verdict etc.,
dead.
(If.
p.
must have helped greatly
142 infra.
to
make Thoth popular
as a
god of the
Chapter XV.
Thoth
in
Egyptian Ritual.
We as the
have already seen that Thoth was honoured in Egypt Founder of ritual. But his connection with ritual was
not merely that of a founder or inventor. In the innumerable representations of temple-liturgy, court-ceremonial, and funerary ritual which can be seen everywhere in Egypt Thoth appears not merely as the Lord of sacred formulae, but as the leader in
the actual sacred ceremonial itself
-
master of liturgical ceremonies. This
-
is
as a sort of official
obvious
the case
in
The Pyr. texts seem to imply this liturgical Thoth also. They represent Thoth as acting- with
of Osirian cult. activity of
Anubis
in
preparing- for burial the corpse of Osiris Pyr. 83o, purifying- witli Horus the body of the god (or i
as
639^:(ii
king") iPyr. 5igb. 63g): as pronouncing- the deifying- formulae over the body Pyr. 17131. Thoth it is who equips the dead with efficacious means of protection against tin? dangers of the i
When
the dead has to enter into the presence of the the gods Thoth leads him in, makes plead for him with the Judges, weighs his heart in the scales ingthe feather of Ma et, and, in the end, records the against verdict. The details of all this ritual and ceremonial are fa
Beyond.
Great Tribunal
->f
Book of the Dead: What Thoth same must he do for every dead since the Osirian ritual was the standard and guide
miliar in the literature of the
once did
for
Egyptian for all
Osiris,
funerary ritual
noted, the priests
the
in
Egypt.
who took
Hence, as has been already
part funerary celebrations re as themselves garded incorporations of the Osirian gods. It will be true, of course, that the Osirian liturgy was, in its (i)
For
embalming of
a
the
late ilea.i
illustration
see Mnlli-r,
in
of the /)/<
cooperation
bciitt
n
of Horns
WiinJfitfrrus.
I,
and Thoth p. 3i
tV.
in
the
THOTH
EGYPTIAN RITUAL.
IN
148
turn, largely determined by ancient customs connected with the burial and veneration of the dead. Possibly it may be held
that the gods of the old Osirian drama reflect, to some extent, the priests and magicians who, in the primitive period, provided all that was necessary for the dead. When Thoth was given
a place in the Osirian ritual, it was a place determined partly by his personal qualities, and, partly, by the associations of ancient custom. Thus his role in funerary ritual was imagined as that of a primitive Hcr-hcb of Osirian liturgy. In the later
thought of Egypt the Her-hcb was himself regarded as some sort of incorporation of Thoth. Throughout the whole specu
and religious development of the Egyptian mind there are many traces of this quaint kind of action and re-action between traditional custom and artificial speculation. lative
It
part in
has been shown already that Thoth played a great Egyptian court-ceremonial. The fixing of the royal
mimes, the determining of the years of reign, the foretelling all these are functions assigned of royal feasts and victories to Thoth in the coronation-ceremonies. They are all fully illustrated on the monuments. In the actual coronation-cere took the part of Thoth. Even in the joyful liturgy of coronation there are echoes of the funerary,
monies a
priest, of course,
or Osirian, ritual. One of these This is very often represented.
Horus and
Set,
is
the purification of the king.
Sometimes it is performed by sometimes by Horns and Thoth. (i) A very
was the sym interesting feature of the coronation-ceremonial bolical uniting of the Two Lands -- represented by the rush and the papyrus. The ceremony was called SmJ tlwi. Properly who re speaking this ceremony belonged to the two gods -and Set. Horus of Egypt presented the two great divisions an at Set It is, however, a remarkable fact that disappeared His ceremonial. this early date from the representations of is to be associated circumstance This Thoth. was taken place by with the substitution of the name of Thoth for that of Set in lists of gods. In the purification-ceremony at the coronation Set also tends to disappear, leaving his place to Thoth. All with the gradual this, of course, is somehow to be connected
the
(i)
For
role
of Thoth
and Horus
takes part in the temple- ritual see
in
the
ablutions
of the king
Blackman, Temple of Deir,
plate 42.
before he
I
THOTH
44
EGYPTIAN RITUAL.
IN
degradation of Set to the level of a Typhonic being, (i) In several representations of ritual the figure of Set has been replaced by that of Thoth, but the accompanying legends con taining the
name of
Sybilll, 6 5 d;IIl,
The
Set,
have been
left
unchanged
(cf.
LD.
Ill,
2 38a).( 2 )
substitution
of Thoth for Set
is
to
be explained
partly by the role of Thoth as Lord of ritual, and partly by the circumstance that Horus and Thoth appear together in
many cult, in
other familiar ceremonies of court-procedure, and templeand thus, \vould be regarded as suitable companions
the coronation functions.
as has been said, many features of - - as a result of the domi funerary ritual were reproduced nating influence of Osirian religion in the temples. If we look In the temple-cult,
any particular temple-liturgy, that of Amon for in find in it numerous points of contact with the Osirian drama. Thus in the temple-worship of Egypt Thoth appears active almost in the same fashion in which he func closely at
stance,
we
tions in Osirian worship. It is true that the ritual
of Egyptian temples was not religion of Osiris. Other ancient
taken up with the myths and legends, over and above those of the Osirian cycle, are echoed and reflected in the temple cults. Thus, for in stance, many legends of the sun-god (such as the legend of Hathor-Tefenet), and many cosmogonical legends find ex quite
In the
pression occasionally in the worship of the temples. ritual texts
which
refer to such legends
Thoth appears
in the
fashion proper to him in the legend in question. Junker, in his excellent treatise, l)cr Auszug dcr Hathor-Tefnut aus Nubicn, has shown how from the pictorial representation of ritual
an important legend minent part, can be actually,
actions
i
cf.
in
which Thoth plays a pro
in
large measure, reconstructed
also his Onnrislegende).
must be admitted, however, that we cannot discover every ritual act the legendary elements which be behind This is true, for instance, of a ritual action which is very It
in it.
(1) Cf. Lcpsius,
Meyer, Sct-Tvphon. (2)
For
I.exikon. p. 770.
this
Abhandlung
p. 51
f.,
cf. p.
question
in
fiber
40
f.,
den Ci
general
erst en
dgyptischcn Gotterkrcis,
p.
1
83.
f.
see
Rocder
s
article
"Set"
in
Reseller s
THOTH
IN
EGYPTIAN RITUAL.
!
45
generally assigned to Thoth in the later texts -- the. presen tation of the wnsb (mostly to Hathor). (i) It has been conjectured that the wnsb is a water-clock, and that Thoth is associated with
and measurer of time. But the wnsb (or wtt) is, appar ently, most frequently used in the ceremony of the pacification of Hathor (as the angry Horus-eye) by Thoth, and it is difficult it
as lord
to see
how
a water-clock could serve such a purpose. In the
Nubian legend of Hathor Thoth is sent as an ape-god to calm the angry Hathor and induce her to come to Egypt. It is possible that the ape which appears as part of the object called wnsb was regarded as symbolical of the god who was sent to pacify Hathor, and that, thus, the wnsb came to be a recognised
feature in the
ceremony of pacifying the angry Horus-eye. It is to be noted that the ape-god who calms Hathor, and in duces her to leave Bwgm for Egypt in the form of the Nubian legend contained in the folk-tale published by Spiegelberg, (2) called wns (the dog-headed ape, apparently) and there may be some kind of morphological connection between urns and is
As the Hathor of the Nubian legend is the lunar eye of Horus, there is a close connection between the wnsb and lunar cult. If wns and wnsb are morphologically related (the b of wnsb being a formative element) the lunar implications of the wnsb could be explained from the of the wnsb.
moon-legend
angry Hathor. (3) A very prominent feature of
ritual functions throughout the later periods is the presentation of the figure of Ma et. In most instances of this ceremony Thoth is present, either in person, or as represented by the king (or priest). have already discussed some of Thoth s associations with Ma et.
We
(1)
made
his
after
Gf.
Denderch, M. D.
5J Ill,
22/a
according to which the
(2)
Leyden
On
all
I,
has been
^^7
the directions of Thoth.
(3)
N/I
tfQrf
384.
this
cf.
Junker, Omirislcgcndc, p. 147. i63 and passim. See also For the wnsb as a pro p. 22 f.
Der Anszug dcr Hathor-Tcfnut aus Xubien, of Hathor see
tection
Mar., Dcnd. Ill, y3 e Dum., Bang. XVIII, 14. In Mar., 22 a Thoth appears himself as the wnsb: he comes as wnsb in order to protect Hathor. In the Nubian legend the wnsb is generally employed rather to
Dcnd.
:
Ill,
distract
and amuse Hathor than
to protect her.
Junker (OnuHslegende, p. i63, Anm. 2) notes the possibility that wnsb may be an enlargement of wns and points out the apparent inlerchangeableness in Philae texts of wtt and wtb. Thoth, the Hermes of Egypt.
IO
146
THOTH
IN
EGYPTIAN RITUAL.
We
have seen the two together in the barque of the sun-god Thoth as chief minister of the Ruler of the universe, Ma et as symbol of Re s methods of government. In somewhat si milar fashion the two come to be associated in ritual. Thoth is the Lord of ritual Ma et is the symbol of conformity to law, and, especially, of conformity to ritual law. Thus when Thoth presents Ma et to a divinity, his action symbolises the perfection of the ritual service which is offered to the divinity in question. When, as sometimes happens, Ma et is presented to Thoth himself, this is partly due to Thoth s relation to justice, and partly to the symbolism of Ma et just described, e., the offering of Ma et to Thoth implies the perfection of the cult which is intended to be offered to him. Another function at which Thoth is constantly present -
:
/.
the offering of the wdl-t. Since the wdl*t is the lunar eye of it is, obviously, the duty of Thoth, the guardian of the moon-eye, to be present when that eye is brought back is
Horus,
to its lord.
Thoth, as has been shown,
y
is
the
lni
.v;r.
Chapter XVI.
The
and shrines of Thoth.
chief temples
shown above that Thoth anciently stood the Heliopolitan group of gods, and that he was not one of the actors in the primitive Osirian drama, but has been
It
outside
was brought into it in a more or less secondary fashion. Hence it is reasonable to infer that the cult of Thoth was known in Egypt previously to the Pyramid age and previ even to the growth and spread of Osirian
ously
religion.
not possible, however, to determine where Thoth had his most ancient shrine. The "Place of Thoth" i) referred to
It
is
(
cannot be located by any other Pyramid re ference. It is probable that in the early dynastic period Thoth had al possibly even in the pre-dynastic period ready several cult-centres. The standards of Hierakonpolis in
Pyr. 1271
-
-
(I,
pi. 29)
show
we
polis, too,
the sacred ibis of Thoth, and in Hierakon a representation of a primitive shrine of
find
Thoth which seems
to point to the existence of a cult of the
ibis-god Hierakonpolis in the days of Narmer. (2) With the shrine depicted in Hierakonpolis should be compared the re in
presentation of a shrine, or other enclosure, in the midst of which stands an ibis, in Royal Tombs, II, pi. Here an 2.
X
ox
;
being offered in sacrifice to the Ibis-god, w ho is shown standing on a pedestal; and it would seem as if the ceremony takes place on the "festival of the pilgrimage to Hermopolis". Possibly the enclosure within which the ibis stands represents 7
is
Hermopolis. Tombs"
"Royal "in
the great
(1)
/H
I,
or,
houses",
^1
.
This
pi.
is
i,
"in
not
to
speaks of a Feast of Thoth the House of the Great Ones".
be translated,
"Throne
of
Thoth"
as
Tu-
rayeff thinks (p. 24). (2)
which
is
The set an
"shrine"
of
Thoth
altar for sacrifice
consists of an ibis standing on a pedestal, before
(Hierak.
I,
pi.
XXVI
B).
10*
THE CHIEF TEMPLES AND SHRINES OF THOTH.
148
XII
(ibid.) shows an ivory tablet from the tomb of Semon which the ape-god appears perhaps as an object empses of worship (cf. sketch on pi. XVII, ibid.).(i)
Plate
The frequent references to the "Feast of Thoth" in the K. O. testify to the antiquity of the public worship of the god. (2) Hence, we are probably justified in finding in a "House of Thoth" mentioned in L. D. II, 17 (IVth Dyn.) an indication of the existence of an independent temple-worship of Thoth in the earliest dynastic period. Such a cult would imply the existence also of a definite priesthood ministering to the god.
We
are not surprised, therefore, to hear in the IIIrd(?)
nasty of a priest
the
"of
(Le Musee egyptien, Thoth in the O. K.
We
p. i3). (3)
hear
House"
"The
(4)
of Thoth
Temple
called
/"Ss>
<^
of a priestess of
also,
Temple)
(or
Dy
Thoth"
"of
frequently spoken of in the O. K. (5), and we find in that period the priestly title, or title of dignity, which is later so
is
familiar
-
-
Great of the
"the
IVth Dyn. Gizeh).
(L. 1). II, 15:
of the temple
five
This
(6)
^
title
of
Thoth"
we
as
fffj,
had a special connection with the worship of Thoth Hermopolis Magna
shall see, in
(
The
(i) pi. 6. Q,
10, 11)
statuettes
of rpcs found
need
not
be
the
pet
represent merely time. 191
regarded
monkeys \vhich were popular
Capart. Debuts (.Kng. trans.,
Cf.
graves of the O. K. (Pctrie, Abrdos II, of Thoth. Possibly they
in
as representations
2:0)
p.
Pyr. 21 IS.
Mast. D. 60 Feast of
:
Cairo,
L. D.
II,
18,
5,
26
Hermopolis",
rather than
"Feast
etc. etc.
of
For
p.
n.
a
II,
:;)
89
c
:
Yid. Recitcil,
1903, p. 210, article by Naville of Thoth, see Mar., Mast. D. 5.
Cf.
Mar.,
D. 67.
.\fast.
Here should be
Westcar
7, 5
8 to the
(I
1
(6) In "Judge"
Mediim.
Tomb
tms
text the
(sib),
and
title
a
of Xefcrmat,
in
^
o
XX.
(O. K.)
we should
of the
;
also,
Rccueil,
I9u8. Vol.
^j d
I,
I
i
7Jtn-I\vn
p. 26.
perhaps the
cm
of the Hildesheim
I,
WWNA
o
a
p. 22.3;
re
M
/2
S^
k^W who
.WWVA belongs to the son of a king For the title see also L. D. II, 84, g i
Mar.,
:
translate
Newberry, Beni-flassan
recalled, also, 2?
/WWVA
>=^
3o4
question
Ucr-hcb. pi.
d-D
D
ft
ference in
also a
homes
But, in any case, the public
prophet (4) See Transactions of Confess for Hist, of Rcl. paper by Miss Murray on Priesthoods of women. (
I
Possibly
Thoth".
^^
i,
Cairo
(IVth Dyn.):
1485: Mar., Mast. D. 16
worship of the ibis-god seems to be implied. rfe cf. Gizeh. L. D. ($) For the title pi.
Fgyptian
p. 28.
i).
(2)
II,
in
Benedite, Scribe et babouin (Paris
:
*y is
:
Petric,
collection
is
a
THE CHIEF TEMPLES AND SHRINES OF THOTH.
149
scene in the Royal Tombs just referred to re of Thoth in Hermopolis, we have in it the feast a presents It cannot be first trace of a definite cult-centre of the god. If the
said with
complete security that the Hermopolis in question the Hermopolis Magna of Upper Egypt, rather than Her mopolis Parva of the Delta. Both towns are mentioned in an is
ancient
list
of centres of worship in Pyr. 191, (i) as Wnw Wnw of the North. It is known that the
of the South and
were important centres of Thoth s worship in the very difficult, however, to decide which of them is the more primitive home of Thoth s worship. Since, how Ibis is of the in nome the the ever, Delta, and the (no. 15) nome of which Hermopolis Magna was the capital is called the nome of the Hare, it has been conjectured that the Ibisgod, Thoth, was first worshipped in the Delta, and that his cult in Hermopolis Magna (Hmnw} developed later. (2) Such a view is based on the assumption that the nome-standards
two M. K.
Wnn>
or
It
is
nome-symbols represent the primitive objects of worship This is, however, a mere hypothesis. Where
of the nomes.
can one find a trace of the worship of a hare in the i5th nome Upper Egypt ? Again, how, on this view, could we ex
of
plain the designation of the northern Hermopolis in the Py ramids as "Wnw (i. e. the Hare-nome) of the North" ? It would, if we could show that Thoth, the and was ibis-god moon-god, primitively worshipped in the that at some and indeterminable, date he was later, Delta,
indeed, be very satisfactory
somehow assimilated to an ape-god revered as dom in Hmnw. This hypothesis would explain
a
god of wis
the combined
on the one hand, lord of time and order, and, on the other, lord of wisdom and literature. Unfortu nately, however, it must remain a hypothesis, for we know nothing definite about the beginnings of Thoth s worship either roles of
Thoth
as,
in the Delta, or in
Hermopolis Magna.
The representations
Tombs in the
point,
O. K.
vol.
I,
p. 2
1 1
f.
Hierakonpolis
and
the
Royal
worship of Thoth perhaps, The existence of a special priesthood of Thoth
Petrie Kahun, 18, 4042. 814 Newberry, Transactions of the 3rd International Congress of Rel.,
(1) Gf. Pyr. 167, 2 - 9, (2) So,
in
to a fairly general
:
THE CHIEF TEMPLES AND SHRINES OF
150 in
TIIOTII.
the O. K., points in the same direction. The popularity of in the O. K. is also suggested by the Snofru
Thoth as god
Wadi Maghara
texts (i) of
Thoth appears
Sinai in which
in
beside Hathor, as an important divinity. Thoth s title in Sinai is nb hlswt. (2) This is, properly speaking, an epithet of Min (3) :
it
however, that for the Egyptian miners in Sinai, influence was not to be restricted to a single centre,
shows,
Thoth
s
or even to the soil of
Egypt itself. (4) have seen above that Thoth holds an important the funerary texts of the Middle Kingdom. Throughout
We place in
he stands
this period
of the
"City
Egypt. From
I
(2)
\Yith this
*
t
\
^
rkunden,
(1)
54: L. D.
I.
the
(
Upper
^z^
~~
modern Eshmunein).
(5)
1523: Thesaurus 1495.
II,
compare Thoth
of the
"Lord
on the
s designation
tail
Wt,
Plate VI.
number
For Thoth as nb
Trogodytes".
]|
Plate
Cf.
of the lion in Abukir
of her shrines
Mistress of foreign
Gar
Ijlswt in Sinai, see
III.
Sage rom Sonnenauge,
/.ur
(3) Sethe,
the
Eight"
title
in
t
?.}
diner and
great
Hare-nome
connection arises his frequent
this
of the city of the
"Lord
connection with Hrntw, the
in the closest
the metropolis of the
Eight",
outside
Egypt,
p. 3o,
thinks that Hathor, from the
had the best
title
to be regarded as
lands".
(4) Students of the history of religions will
attempt to
probably be familiar with Voelter s presence of Thoth-worship in Sinai to a connection leader Moses and Thoth. In his book on the Hebrew Patriarchs
from
argue
between the Hebrew
the
Israels. Leyden, 1912), and in his recent pamphlets, "UVr war and Jahve mid Mose (both published by Brill, Leyden) Voelter has brought
(Die Patriarehen
Mose
9,
together a great mass of arguments to a form of the Egyptian god I.Iar-Sopd,
presence of Haihor
show
that the
Sinai Voelter associates with
in
Hebrew God Yahweh
and that Moses
is
a
is
really
form of Thoth.
The
the legends
of the Eye of the brought back to Egypt by Thoth. The story of Moses
sun-god (Horns) which was and Sippora is but an attempt, according to Voelter, to give a historical form to the legend of Thoth and Hathor. The speculations of Voelter are often highly in genious,
but
they
do not deserve
the
for
are,
most
part, quite
out of
all
relation with facts,
Eisler (Die kenitischen \Veihinschriften der Hyksoszeit, Freibg.
thinks that
Thoth
Geheimnisse "Vielleicht
gilt
ist
Wuste
)
is
in place in
I,
82
is
ff.
hier verehrt
Serabit, Eisler supposes ever,
Sinai because,
1919^.154)
Der Herr der Offenbarungen und
Lander". He says further: der die Brunnen in der \Viiste kennt und offen-
offenbar auch als Herr der unerforschten
Thoth auch
bart (Pap. Sallier,
der
and
to be seriously discussed.
als Gott, .
.
Thoth
ein
SiiCwasserbrunnen fur den Diirstenden
A stone
figure
of a baboon found
to be a representation of the ape-god
by no means certain.
(5) Cf. Cairo,
.
worden."
20025.
Thoth.
by
in
Petrie in
This,
how
THE CHIEF TEMPLES AND SHRINES OF THOTH. The
Hatnub and El Bersheh are the fullest and most evidence for the association of Thoth with Hmnw in
texts of
familiar
the Middle is
151
Kingdom,
From
(i)
the most frequently used of
forward
this time
Thoth
all
(A
s epithets.
equivalent epithet, Q t^" Q J] "he that is in occurs also from time to time. See Book of the Dead,
c.
17, 5.1
influence
reasonable to suppose that the political
is
practi
Hmrw>",
cally
It
~~
n7
-
nomarchs of El Bersheh must have helped to spread and popularise the cult of Thoth in the Middle Kingdom. The nomarchs show their interest in that cult by giving- them selves the titles of Thoth s priests. Often they call themselves of the
(
2)
which was apparently the
of the chief
title
priest of the City of the Eight (cf. Edfu Rochm. I, 129). The temple of Thoth in Hmnw is frequently mentioned in the texts of Hatnub and El Bersheh, and on the basis of
we can form some
these texts
in the
Thoth-cult
s
god
notion of the organisation of
chief shrine.
may be assumed that the City of the Eight as a whole was under the patronage of Thoth. The city contained, it would seem, numerous shrines and sacred places. The quarter of the It
>
city J
which
known
is
with Thoth,
as
and he
(3)
X
of
"Great
(2)
Medum,
of the Five
in
and
extension
"great
one of his
(Harris,
V, (Leyden v
For
I,
58,
of
m
n <=>
(j|f|
Funerary
i.
of the Five in the
I,
i.
Thoth",
a variation of this title see El
s
House of
of
stele
the Middle Eight"
Bersheh
a title
South"
the
^^
or
is
ci~D Jg* I,
16 p.
-
Great
which suggests the At times the
Kingdom.
given either to Thoth or
See Leyden V, 46. Stele of early New Kingdom. The personal found in the Greek period (cf. Rylands, Demotic Pap p. 256. .
is
t
obviously identical with
Not.
House
the
in
five
The name appears
(3)
Champ.,
<=>
temples of North and importance of Thoth s cult in
priests.
is
etc.)
the
20).
pi.
Thoth
name Port is which 283
stands in the closest relation
^
See El Bersheh and Hatnub (Blackden and Fraser), passim.
(1)
epithet
I
therefore, frequently styled
is,
he that presides over
(Petrie,
I
A
860): Is
it
AxT
also in the
again,
as
|
|
form
9 6
^
A
|.
T
H
\J
<=>
A
\\
(Turin,
(Thebes,
Tomb
ot
n n ^ U V JJ
912)
I
here supposed to be equivalent to hsi
+
XV
and
^
.
1
rl?)
&
\
.
<===>
152
THE CHIEF TEMPLES AND SHRINES OF THOTH.
N. K.).
(i)
the
Other very special Thoth-shrines
^avies, Sheikh HU^-CEJ note and the
p. 32,
of
^
flame"
Said, pi.
necropolis which
2)
| |)
|
Thoth describe das Apparently the
Even
t
is
Eshmunein arc
XXVIII,
cf. ibid.,
called the
"Island
Kingdom we
the Middle
in
in
[^^^(V^O EJizVzL known
district
<
as
A
(1
jj
|
(Cairo,
lind
20025).
>
was what might be
o
called the ecclesiastical district of Eshmunein it contained the chief shrines and other sacred of the city, and buildings stood in a relation to the City of the Eight" like that in which Karnak stood to Thebes. (2) :
"
The meaning
^Tj
Deir
in
It
of the (j
J
s=>
^_J
\
not certain.
s
(3)
as a place in which Thoth and appears i bn make a of the products of Punt. Sfh-tregister (4) Sfh-tbn is familiar as an associate of Thoth, (5) and, possibly, the two deities are brought into relation with the products of Punt because of the use of these latter in the cult of the el Bariri
i
but
they should appear as working together in not clear - - though it might be conjectured, perhaps, that it is due to nothing more profound than a con
temples
the
H
t
:
ib-t
why
is
fusion between (]
J
o
^
(net)
and |j
^ ^
..-^ (-measure").
The
would be the most suitable place for re is not possible, however, Net" has arisen from any confusion between the words for or "counting",
Counting-house"
gistering the products of Punt. It to suppose that the "Temple of the
primitive
(i)
Cf.
Piehl, Inscr.
I,
98. Cf. the personal
from Kshmunein, Ainulcs du Service, (:) \ve see it
is
See Turayefl
,
p.
Jn
119.
name
AA/VAA Jb^<;
Ptolemaic text (Mallet, Kasr
a
Ptolemy presenting to Thoth an object which is probably a copy or model of a shrine in Eshmunein. It is
written variously
(Piehl, 7;i*tv.
(4) Naville (5) Cf.
III,
:
(
.
I,
98)
:
nL
I
79.
Mariette,
Abyd.
I,
pi. 5
i
a.
-
p. 101.
10,
the
(3)
XI
l/>h
.
:hamp., \ot.
^ft
II,
cl
called a
42)
(Leyden V,
;
i).
Lj
Agon:,
p.
45)
"Great If.sr.t"
J
(j
)&|
;
THK CHIKF TEMPLES AND SHRINES OF THOTH. "measuring",
and
(i)
The
"net".
of the
"Temple
158
net"
has
associations which have nothing to do with counting. The Eight gods of Hermopolis are located there (Leyden,V. i.N. K.) and the temple seems to belong, in a special way, to the
Eight and to Nfwi-t--jj>Ji (Davies, Sheikh Said, p. 32). An Edfu text says that the heart of Re, as identified with Thoth, is in
the
Hermopolis,
^
^^=
"
the
glorious in
of
"Temple
Net."
The designation "Temple (or House) of the Net" was it would seem, a puzzle even to the Egyptians themselves. At tempts were made by the priests to find for it a suitable my ?
thological explanation.
Ramses
(Not. II, 42)
Amon
In a text published
II
is
as catching birds in
by Champollion
represented between Horus and a net. Thoth, who stands by, and
gives the sign for the pulling together of the net, is designated President of Hsr-t", and, "He that is in the "Lord of Hmnn of the Net". It is clear that the catching of the birds, Temple 1
,
under the direction of Thoth, is suggestive of some mytho logical incident which was supposed to have given its name to the House of the Net. (2) There are, here and there, ob scure references to a capturing of Set by Horus in a net which took place in the Ht-ibt. Thus in Dendereh (Mar. IV, 73,
1.
21)
we
read: c\\ ^
-a
sibly the reference here is to a detail of the legend of Horus and Set, according to which Set, in the form of a crocodile,
was captured
Brugsch-Dumichen, Rec. de mon. eg., One is here reminded of the obscure text in Ill, 96, 2i).(3) the Book of the Dead (Nav.), c. 20, i 3, in which Thoth is in a net (cf.
directed to capture the enemies of Osiris in a net "before
the dldH of
all
the gods and goddesses suggests the explanation
(i)
The
^ h ls
script
idea
/-j-H
r
)
"Temple
of the
month".
to the suggestion would be due, of course, of Thoth as moon. But it is, obviously,
forced
and
secondary.
121.
(2)
Cf. Turayeff,
p.
(3)
See Turayeft
p. 121.
,
I
in that night
Cf.
the text in Pierret,
Etudes cgyptol. (premiere
THE CHIEF TEMPLES AND SHRINES OF THOTH.
154
of the
Whatever
the origin of the name "Temple Net" may be, it is certain that the building or shrine so designated was intimately related with the cult of Thoth. struggle".
of the
It
may, indeed, have been a part of
his chief temple at
Her-
mopolis Magna. city
In
That the and cult
the
of
"Island
is
Flame"
clearly implied
Hmmv
is
s
X, Two Papyri,
(PI.
CZD
called
mentioned along with Hermopolis
is
Thoth
texts of the later period.
in
Geographical Papyrus of Tanis
Abydos), the necropolis of place
also connected with
is
V
Y7
the
in
k^l. The
(1 (1
lists
of the
nomes in Edfu. (i) In Dendereh (Mar., Dend. II, 78 a) the king, when he presents a figure of Ma et, is called "Son of the Lord of
^a
*
Hmnu>", (
Island of
Flame".
The
^ ^C=D f^ H
of Sia in the
"child
,
(2)
of
often alluded to in the funerary But the older the texts in which it is mentioned, the more difficult is its identi fication. Yet, even in the older texts it is always associated, "Island
New
texts of the
at least
What
Thoth and
with
indirectly,
the
is
is
Flame"
and Middle Kingdoms.
meaning of
^
points out (Onurislegende,
I
p.
o oMf /\\\ll how
151)
which shows Thoth and Shu holding
his worship.
Mastabas,
Marietta,
,
the
in
representation
a net in
In a
hymn
3i7?
Junker
p.
Dend.
Mar.,
which an wdl.t
is
enclosed,
nected with an old legend telling of the capture of the Eye of Horus by
The wandering Eye was caught
Shu.
in
a
net and brought back to
con
Thoth and owner bv
its
Thoth and Shu (or one of these gods). The net in question was the net of the fisherman or hunter. Possibly this capturing of the
44,
IIj
is
tne
Jc5l
Eye by means of
hunter
5,6
s
underly the
may
in the
H
(1
net;
(its)
Hathor, the
to
is
pupil
AVw.f-boat of Re (Junker (!) Edfu, R. is
l^SI
of the
"Temple
In
of the wdj.t
aS
"
name
{^=(j |(j(j ]~{ ^xs^^p. formula
offering
it
net
^3 -^z~ V|
healthy".
A
(2)
In
^ Jj
I.
the
the burial-centres.
It
recited
n
D
net
^d
was used
:
o
Brugsch, Thcs.
=.
a
36,
during the
n,
wdt.t
I,
is
free
from
Thoth, the Grea,, carries
also to capture the foes of the
ibid.). I.
Flame"
and the sacred
interesting to note that
<^^
I
]
1
1
041
Thoth
s
nome
female associate
the text, Brugsch,
is
spoken
trees are associated with
^ in
)
(
Hare-nome.
129 the sacred tree of the Hermopolitan
Island of is
19
HI,
"The
341. Brugsch, Diet, geogr. i3b2. In Edfu R.
I,
Edfu R. in
is
I
Cf.
Dend.
Mar.,
<
the necropolis of the capital of the
of as growing
Net".
Thcs. 760.
\hm.t
e
ivji
THE CHIEF TEMPLES AND SHRINES OF THOTH.
155
Thoth in the British Museum (no. 5656) (i) it is said of him that he made shrines for the gods and goddesses (2) in the Island of Flame. In another hymn to Thoth composed in to
the time of
Rameses IV
of
(pub.
Piehl, A. Z. 1884, p. 38
by
ff.)
spoken of as the birthplace of Thoth. In the Pyramid texts the Isle of Flame is either an island in the lake or ocean which the dead have to cross, or a place where the dead have to give an exhibition of their power the
"Island
before they
Flame"
is
are admitted
land of the gods.
to the
Pyramids the name of the island
is
written
/VA/WSA
In
HO MU 1
I
1
i
the .(3)
i 1 "ft
The exhibition of might to be given by the dead in the of Flame is, apparently, a struggle against lying and
Isle in
justice. (4)
Here again there may be some remote suggestion
of Thoth
position as
s
of
"Lord
Ma
In the
et".
Book
of the
18, we hear of seven words which (A. a. Nav,) 71, 16 caused a slaughter on the "Island of Flame"; and ch. 15 of
Dead the
Book
of the
Dead
speaks of the great god
14) (Naville, c. 15 B. I. [B. a.], 1. i3 who lives on the Island, the golden
youth who came forth from the lotus-flower. (Lacau, Textes rcl. XIX, Rec. 27, on the Isle of Flame. It
is
not obvious
how
p. 217) that
It is said
also
Hprr was born
the heavenly Isle of
Flame cor
responds to the necropolis of Hmnn The name "Isle of Flame" It has been noted already that the is certainly very ancient. r
.
tendency of Egyptian speculation was rather
to elevate things
earthly into things heavenly, than to bring heavenly things down to earth, and give them a dwelling there. The reference
on the Isle of Flame suggests, of a means the Hermopolitan necropolis connecting perhaps, with the Isle of Flame in heaven. It is well known that in
to the birth of the solar deity
Hermopolis was laid the scene of a number of cosmogonies and according to one of those cosmogonies the sun-god ap peared in Hermopolis in a lotus-flower. What more natural ;
(1) (2)
necropolis.
may
Published by Turayeff, A. Z. 1895,
P-
i-Ofl
.
The gods and goddesses are, probably, the dead who were They would be deities as identified with Osiris.
buried in the
-- which (3) Pyr. 397. Here the dead is spoken of as the "bull of heaven" possibly be Thoth (as moon-good). Lacau, Textes rel., Recueil 27, p. 218 (Book of Dead 174). (4) Pyr. 265 :
THK CHIEF TEMPLES AND SHRINES OF THOTI1.
156
than to suppose that
it
was
in
the Hermopolitan
that the sun-god appeared? Later this be transferred to heaven.
Book
In the
was on the
"Re
him who
in
is
of the
Dead
|^^cd^J^-
.
-
we
5
J)
(
$
fl (j
of
Isle
^Nav.) 17,
*"^ P|
Flame"
(l
would
are told that
the high-place of
Hmnn^, before that which
Shu
raised aloft
heaven) came into being", (i) Similarly, in the inscription of the Great Oasis (Brugsch, 26, 22 23) we read that the primitive deity, Amon, was on the high place of Hmnn> be (/.
e.
any other being was formed. The coming forth of the primitive deity from a lotus-blossom flowering in the Nwn is also, as has just been said, localised in Hermopolis. So in Dendereh (Mar. I, 55 In it is said "Thou didst come forth in \\ nu between its live plants". We have already discussed an important form of the ancient rcgend of the birth of the sungod, the scene of which is also laid in Hermopolis. (2) There fore
:
an interesting modification of this legend to be found in the texts of the Graeco-Roman period which Sethe has ana lysed for the According to these texts the is
Ogdoad,
\V<">rtcrbuch.
the eight primitive deities were formed in Thebes. Tnn created them in */pt: there they descended to their "home", the Isle
Then they, in turn, created light on the Kti (i. e. probably, the high-place of Hmnn>\ (3) and took their place in \Vrni (i. c. Hermopolis) beside their father Spsi (probably Thoth This form of the legend is, obviously, due to an of Flame.
.
attempt to connect the creative activity of Ptah-7 w/z with the idea of a creation of light in Hmnn The Ogdoad had a spe cial shrine in Thebes, and, therefore, are represented here as .
having been fashioned in Thebes. Their appearance in Her is looked upon as their shining forth from the "Isle of Flame" and this idea is probably borrowed from the
mopolis
It
is
who
is
(1)
of him
Hermopolis, and
not possible in it
may
determine the precise position
to
Hermopolis"
;
but
it
of"
the
probably correct to hold that
is
be conjectured that
stood
it
in
some
high-place it
close relation
was
in
to the
Hermopolitan necropolis. (2) (3)
Supra, pp. 115 See Sallier, IV,
ft
.
8,
3
4
where *
CD
Wx
rE^o
and >^ -<J
the
ape,
a
<\
_EC^ -W^AA
fragmentary
text
speaks of the
ibis
u (
V, I
as
having been
sent
to
the
/,->/
THE CHIEF TEMPLES AND SHRINES OF THOTH.
157
legend of the coming forth from the Nnm of Re, the god of light, (i) The saying of the Book of the Dead, c. 17, 4- 5 that
S=% Ji
the
V
T|
!
R\>
J)
("that
Jl vi
111 r
..
which was raised up by
Shu",
the heaven) was not yet in being when Re was ruling of Eshmunein", connects the thought of the the on "height creation of heaven and its separation from earth with Her/.
e.
mopolis.
(2)
There are many indications that Hermopolis was a centre of cosmogonic speculation. Mysterious passages in the Book
Dead
of the of
Egypt
indicate
(cf.
Book
its
in the
importance
funerary literature
84
of the Dead. [Naville], 56,
;
89
64,
:
146, 3i- 35). It was known also as a source from which could be derived the most im portant and powerful magical formulae (Book of the Dead, Nav. 1 37 A, 23 24). Even in the days of Menkaure sacred formulae were sought in the "City of the Eight and were found "under the feet of this god" (/. e., probably, Thoth cf. Book of the Dead, Nav. 148, 1518).
ch. 5
also Lepsius, Totb.,
cf.
;
c.
1
;
The name
of
Thoth
been accounted
often
s
for
the
city,
by
of the
"City
reference
the
to
has
Eight"
which
cult,
existed there, of eight beings represented as having the forms of serpents, or frogs, or apes. There existed in Hermopolis - at least in the latter a shrine of the Ogdoad be period side that of Thoth. (3) The Eight are often mentioned and - - but not in variously depicted very ancient texts. miliar designation of Thoth and of his chief-priest
- -
mopolis (1)
Note that
over rebels. 1st
"Great
in the
Book
Cf.
of the
place of
"hiyh
of Dead,
makes
Five",
c.
17
Hni>nr"
(Grapow
s
it
unlikely that there
Re won some edition
The fa Her
in
in
sorts of viclorv
Religiuse
Urkunden,
Leipzig 1915).
pt.,
(2)
Shu
is
primitively
who
the
light-filled
space
between earth and sky.
Hence
up the sky by coming between it and the earth. In the darkness of night and greyness of dawn earth and sky seem to be merged in a close embrace. Between them comes the light, and raises up the heavens. Shu is he
is
the god
raises
thus the support of heaven identified,
:
he
is
also,
It is probable that "the raised up of legends of Hermopolis as having been
shining forth (/.
c.
obviously, a light-god.
Thus he came
on the one hand, with Re, and, on the other, with Chons
in
(the
brought
that ancient centre of the light
by the appearance of Shu). (3) Cf.
Shu"
Pianchi-stela.
heaven) was thought
into
being
in
in
to
be
Thebes. in
the
Eshmunein by
the
of
which separated heaven from earth
i
THE CHIEF TEMPLES AND SHRINES OF THOTH.
58
was primitively a
cult
of an
Ogdoad
in
Eshmunein.
The
of Hermopolis were, probably, Thoth and four others. The Ogdoad may have developed from the four. An indi cation of this is the fact that of the names of the Eight four are feminine forms of the four. Thus the four female remaining "Five"
may have been merely supplements made
deities
to the original for Hermo priestly speculation. The name polis does not seem to go back into the ancient period. The possibility cannot, of course, be excluded that the name is ancient, and that from the name itself has arisen the
Hmnw
group by
Hmmv
legend
of the Hermopolitan
Ogdoad.
(i)
It would be possible to set up several hypotheses to account for the introduction of an ibis-cult into Eshmunein.
Such hypotheses, however, could not be
tested.
The com
parative absence of ancient archaeological material in the Delta makes it practically impossible to determine whether the northern or southern Hermopolis is the older centre of Thoth-cult. It can scarcely be doubted, however, that there
was a shrine of Thoth
in the Delta in the most ancient period. the existence of such an ancient cult-centre in the Delta that, as we have seen, explains, in part at least, Thoth s as sociation with the Delta-drama of Osiris. The "northern Wnw" It
is
probably Thoth s centre in the Delta- but this designation affords no sound basis for a theory of the priority of the shrine in Middle Egypt. It is simply impossible, working with existing knowledge, to determine anything in reference to the mutual relations of the sanctuaries of Thoth in the Delta and in Middle Egypt. i
is
Pyr. 191)
The ^
v
Ofr
<
chief
Q
<2.
Q
-
I
in
x
->
(1) u>
town of the Ibis-nome in the Delta was 8-8 -(2) The town (or the nome ?) is written A 9
Y/
^\
The
represent the
of
cult
Thoth
numeral
(2) Steindorflf,
in
Hmmv
explains
such
a
eight. See Dum., Geogr. Inschr.,
Die dgyptischen Gauc und Hire
handlungen dcr kunigl. sdchs. Gcscllsch.
d.
puzzle-script as 2.
Abtlg., Taf. 80.
Knhvicklung (Ab\\lssenschaften, Vol. 27, p. 860). Steinpolitisclie
dorff conjectures that
it is identical with the modern Tanah, near Mansura. Naville (Ahnas 24; says that the chief town of the Delta Ibis-nome was also called Hmmv. According to Brugsch (Diet, geogr., p. i88f.) RJnvi and B h had the same position
as Hmmv in Upper Egypt. Ahmed Bey Kamal says (Annales du S. 7, Thoth was worshipped in Rlnri as an Ibis, and in as an ape. Cf.
in
Lower Kgypt
p.
23
1)
Picrrct.
that
Etudes
/?<"/;
eg.
(Paris,
i8;3), p. 61.
THE CHIEF TEMPLES AND SHRINES OF THOTH. Graeco-Roman -<
as
8
~~ >
V JL
X
This town
texts ^^TS
is
N r\
r
I
159
probably the same
1
(Vatican, no.
]
which, according- to
16),
Ahmed Bey
I
I
Kamal
(Annales du Service, torn. 7 Rapports stir quelques lode la Basse Egypte], lay a kilometre to the north of the modern Bakliya. "The House of Thoth wp-rhwi" was probably ;
calites
the sacral
fane
name
name
town of the Ibis-nome.
of the chief
town may have been J
of the
(Brugsch, Diet, geogr.,
and 459
p. 962, 188
named Hermopolis
three towns
o
$=
or
X JiJ Strabo mentions I
f.).
y
The pro
the Delta, - - so that we conjecture that Thoth has several shrines in
may, perhaps,
in
the Delta.
In Dendereh a is
mentioned
in
of the Bull of
"Temple
Ma
et
-
sn
connection with the Hermopolitan nome. There
be here a suggestion of Thoth s epithet "Bull of Mae (i) In the Middle Kingdom we hear of temples of Thoth in other districts in addition to El Bersheh and Hatnub. A fu
may
t".
nerary stela of the M. K. tions a temple of
Thoth
;
in
Munich (Glyptothek,
so also does a Turin
men
40;
stela
of the
same period (Turin, no. 107). The El Bersheh reference to the temples of Thoth in the north and south (supra, p. 151, n. 2) justifies us in assuming that there was a fairly widespread public cult of Thoth in the Middle Kingdom. With the XVIIIth Dynasty a period of exceptionally intense
veneration of Thoth begins. That is evident from the extra ordinary popularity of personal names having "Thoth" as one of their constituents, throughout the duration of that dynasty. hear in this period also of the building of different shrines
We
honour of the god. Queen Hatshepsowet boasts of her zeal worship of Thoth. She doubled the offerings usually set apart for his cult (Urk. IV, 38g. Inscription from Speos Artemidos), and erected new sanctuaries for the god. Appa rently she built a shrine for Thoth in the valley at Speos Artemidos (near Beni Hassan). It is probably from this shrine in
for the
(i)
RAJ
is
mentioned on the stone of Palermo. ^^^="
neighbourhood of
^=
uL his foes.
Brugsch assigns
it
to the
~^ .
It
suggests
Thoth
s
function of defending Osiris against
THE CHIEF TEMPLES AND SHRINES OF THOTH.
160
Thoth
that
TO* *(i)
s epithet [ft
derived
is
if
Maspero
s
is the suggestion that valley of the sanctuary of Pacht (/. c. Speos is correct. With this "Artemidos), (2) shrine should also be connected Thoth s epithet in Leyden V, i Thoth /.? m R)-in-t. (N. K.) The designation of Thoth in a Dendereh text Mariette, i
I.
260 nl
set
D
may
(]t|*
up by Hatshepsowet
also be
derived from the shrine
Speos Artemidos. Maspero points p. 363) that rl-in-t and Phit were situated close tog-ether. (3) Speos Artemidos was known
out (Etudes dc mrth.
at
d arch. V,
et
as Pr-Ph-t or lid S
Other rulers of the XVIIIth Dynasty were,
like
Hatshep
sowet, zealous in erecting shrines to Thoth. Thotmes III and Amenhotep IV built shrines of some kind for Thoth in Heras we learn from the mopolis inscriptions of those kings. (^4)
The
of Thoth. is very prominent in the templeof the entire period of the New Kingdom. His inscriptions eult was carried also in that period by Egyptian leaders and kings beyond the borders of Egypt. Horemheb, we are told, ^ built a shrine to Thoth in the present day Abahudeh, near Abu SimbeC in Nubia. From this shrine cult
{)
is
derived the epithet "Thoth of Imn-hri-ib Abu Simbel.
\ (51
which Thoth
receives in
The
royal residence of the reformer-king Amenhotep IV lay outside the limits of the Hermopolitan nome.
A mania,
would be of great interest, from the point of view of the history of Egyptian religion, to determine how the religious Jt
movement towards concentration on Horns myth (Naville\
(i)
pi.
(3i
<^>
Jain-, p. :M) J
shows
Thoth (4
i
:
mtinein. by .
S)
described as
is
:
NVeigall.
^
F.ffendi
Kcfort.
p.
d arch. V. 225, 226.
rx/vp
I
it
365,
p.
Sethc C/.ur Sage
stands
lay on the way which c. "dweller* (/. )
Annalcs du Sen-ice,
Mohammed
et
o
t
that a
wn.t and Ihr-^ni. and that
Sea.
XI.
Maspero, MnJcs dc myth, See Bruesch. Diet, geogr.,
2)
the cult of the solar disc
VIII.
Chaban\
p. i3
.
1007.
clos
in
led
from
in
Rl
p.
21122?..
int.
Ibid,
mm
Sonnen-
connection /*>r-#);i
note
to the
with
Red
2.
(Excavations
in
Ksh-
THE CHIEF TEMPLES AND SHRINES OF THOTII.
161
inaugurated by Amenhotep IV affected the worship ofThoth. We have, however, no reliable materials to form a judgment on the matter. It may be assumed, however, as highly pro bable that the art of Amarna, which is so different in certain features from the conventional art of Egypt, was, to some
work of artists of Thoth s city. The "City was an Eight" important centre of art as well as of religion, even in the Middle Kingdom, and the tomb-paintings of the nth. and 12 th. dynasties from Sheikh Sa id to Minieh, and in El Bersheh, were the work of the fermopolitan School, (i) The peculiar methods of the Hermopolitan artists extent, at least, the
of the
1
can be traced not
legitimate,
also,
of
is
it
held,
course,
to
the art of Amarna. (2; It is argue from the presence of
in
Hermopolitan artists in Amarna, either that Amarna was in fluenced in any way by the religious news of Thoth s city, or that the worshippers of the sun-disc at Amarna were more kindly disposed to the cult of Thoth than to that of Amon. Possibly, however, it might be fair to infer from the of Hermopolitan art at Amarna something as to and method of temple-decoration in Thoth s city in Amarna period. Erom the connection between Thoth-cult Egyptian colonisation and propaganda, which we see in
traces
the
style
the
work of Horemheb
in
and the
obvious that the cult of
Nubia, our god lost nothing of its importance through the politicoreligious activities of Amenhotep IV. it
is
The period of the 19 th. Dynasty furnishes us with un mistakable evidence of the popularity and influence of Thoth in the Egypt of that dynasty. The great builders of temples Sethos I and Rameses II erected several shrines in his honour. In the time of Sethos "Lord
of
Karnak". (3)
I
we
find
Thoth designated ^z
In Thebes at this period Thoth was pro-
Maspero, Biblioth. t #. XX VIII, p. 201. Davies work on Amarna. The whole outlook of Egyptologists on (2) the art and religion of Amarna, and on the supposed reform of Amenhotep IV is Itn in likely to be changed greatly in the near future. That either the cult of ;
(1)
Cf.
Amarna or
the
of those who set up the royal buildings there were quite unconditioned by anything that preceded them not likely to be maintained so stoutly in the future as it has
artistic
methods
contained features which in
Egyptian culture is been in the past. See Mitteilungen d. D. Orient-Gesellschaft, 1917. (3) Gf. Champollion, \ot. descr. II, 100. Thoth, the Hermes of Egypt.
,
j
THE CHIEF TEMPLES AND SHRINES OF THOTH.
162
bably identified with the Theban moon-god Chons who had an important temple and cult in Karnak. We see the iden tification
name
the composite
in
formally expressed
1
AAAAAA
/?
^^ <r\
^^7
(I
VvT
of
H.
To
(i)
the temple of Mn-mf-t If", which In the same "Temple
s epithet "Dweller in
familiar in texts of the late period. (2) Sethos"
Thoth was designated
we
In the time of Sethos
(Mar. Ab.
^(1(1
also
his
44,
I,
1.
of
called
temple of
II built
Nefertem". (4)
monument
a
ferred
(3) in the
god
this
period
town
belongs
under
"Thoth
In the reign of Sethos I, 860:
Hermonthis (Champ. Not.
r
V
FD
in
"the
We
(6)
-
house
of
hear also Rameses"
apparently, re letter dating from the
a
-
-
Memphis which
in
The Memphite temple
,
the
in
Thoth
a temple for
Thoth
to
206
II,
to
at
^^^
|7J
Mar., Ab.
and to
Maat".
as
;
Rameses was
Thoth
find
IjzlO^^t I^f
Thoth was worshipped also etc., etc.X Leyden V, i
of
"Bull
19):
epithet Thoth,
his tree in the
,
Jj \_1
I
the time of Sethos belongs the origin of
rLJ
III
I
Thoth is
^
is,
Pap. Bologna JIU S2 L which J RH speaks of Dynasty, oS_ W WVV /WWVA S\Vjf \_1 In Tell-om-Harb in the Delta traces of a temple-cult of Thoth as ape-god, which date from the time of Rameses II, have been found (Annales dii Service XI, p. 3). In far-away Nubia, ^
*-
ft\
f
*"""
>
fc^^.
-H,
(*r)
;
19 th.
t_
I
too,
Rameses showed
his veneration
temple which he built be
A
A
"]
I
n U
i i
for the
Derr, Thoth
is
god,
said to
I
for,
in
the to
dwell,
*
j{
"\~~
There too Rameses speaks of Thoth
(I
<3)
as his father. (7
at
.3
i
Karnak, Hypostyle, North Side. Sethe, 19, 02. The identification of the almost complete in the Graeco-Roman texts. (2) See Mariette, Abydos I, 52; 53: Appendix B, Tableau 23 (A. B.). (1)
two gods
is
(3)
Mariette,
(4>
Mariette,
Appendix B; Tableau 23 c. I, 27. 38, c. Cf. Thoth of Pnubs infra p. 170. 3: Memphis, 224: Turin Pap. (P. and R.) 19, i
Abydos Abydos
(5)
Sec Recucil
(6)
Pap. Tur.
III,
19,
:
I,
I,
6; Sethe (Sage
sanctuary erected forThoth by Rameses
II
I,
4.
vom Sonnenauge, 23 in
ll
Hammam.
note 2) speaks of a Cf. Mariette, Ab. II, 206.
Blackman, Temple of Derr, p. 12. Thoth had a shrine in the temple of Ptah built by Rameses II at Gerf IJusen in Nubia (Weigall, Report, p. 81). The temple of Gerf IJusen was a poor copy of Abu Simbel. (?)
THE CHIEF TEMPLES AND SHRINES OF THOTH. Rameses
i63
was a still more eager worshipper of Thoth predecessor Rameses II had been. In the Harris Papyrus we are told (I, 58, 4 5) how the third Rameses built two temples to Thoth and equipped them most splendidly III
than his
with
the apparatus of sacrificial worship.
all
temples were
we
period
Probably these
Hermopolis. Elsewhere, too, in the same hear of public official worship of Thoth. The Harris built in
n
^
speaks of a Jt J) - l/JTn Jm^ 1f Q Q !k vfr \_i which seems to be cpoyCDIT in the lyth., or i8th.,
Pap.
6ic, 8f.)
(I,
-
I
qr^j
nome
of
Upper Egypt,
"^x
(i)
In the later periods we hear frequently of temples of Thoth but very rarely do we hear anything as to the -
individuals
of Thoth district
of
whom
by in
Egypt
those temples were erected. The shrines period are not confined to any one
later
this
they exist everywhere, showing thus the On an interesting ostracon
:
universal popularity of the god. of the New Kingdom published
by Gardiner (2) there is a which gives a good notion of the
of Thoth
of shrines
list
New Kingdom period. The ostracon of a sacrificial speaks offering to Thoth in six centres: i. Hmmr diffusion of his cult in the
2
-
^
Cusae:
3. [1
:
^
^v Wu
J] [/}&
is
J^>
Bubastis
\
fl
:
(3)
;
I
Thoth often appears in connection with Abydos. (6) He *-^_ sometimes called A "dweller in Abusir-el-Melek",
the
.
of Ehnas
necropolis
Dendereh he
called
is
(Vatican, 99).
god who
In
(7)
dwells
the
of
texts
in Heliopolis"
great (Brugsch, Thes., 757). In a text on a statue of the late period "the
(2)
So Brugsch: cf. Turayeff, p. 148. Theban Ostraca c.2., Hieratic Text
(3)
Herodotus
(1)
says
6062
Naville, Bubastis, p. (4)
that
According
to
:
Thoth had
p.
1
a
5
f.
(University of
temple
at
Toronto
Bubastis
(II.
Studies).
i38):
See,
Turayeff, p. 149.
Maspero
(Et. dc
myth. V,
p.
854
f.)
it
is
Etlidem, or
Kum-
el-Rahaleh, on the northern frontier of the hare-nome. (5)
Gardiner puts
it
somewhere beetween Ptolemais and Aphroditopolis. Its an epithet of Amon, and Habu) was Spsi (
chief divinity (according to Medinet
also of Thoth). See Turayeff, p. 150. (6) Mar., Ab.
I,
24
a
:
Wreszinski, Agrptischc Inschriften
I,
25
(p. 89), etc., etc. ,""
(7) In
What
the
same Vatican
does this mean
text
Thoth
is
called
Thoth
?
II*
"1
o
THE CHIEF TEMPLES AND SHRINES OK THOTH.
164
at
Florence (Florence 1784) he
is
called
nw
v
^\ HI |O ^r* JT in a Saitic text in the Bibliotheque nationale at Paris
so
(
I
A 06
shrine of Thoth in the late period
O
Papyrus of the
late
says that the place called Rl Snti i
the
in
Eshmunein
museum
a text of the
temple of Sethos the
same epithet
an altar-piece
Thoth
is
Turin,
further
somewhere
Thoth
is
in the Delta,
called
^H^V
4T^
C
is
called v\ )^rvV-
C~l
I,
He
C D
44, 6
:
^
^
*
j^
gets
and on s
i=oui!
. t^j)
In the
14). .
\\
where the text occurs
called
Thoth
cult-centre of
the text, Mariette, Abydos
in
in
A
of Aix-en-Provence (no.
Abydos Thoth
at
A
(i)
.
p. 149).
rhnn
Leyden funerary speaks of Thoth Lord of
i)
,
$. (Turayeff,
n>p
lurayeff locates this shrine
9 as ^ o ix nuP| J the late period, wliich probably lay I
in
the seat of Thoth
Faiyum Labyrinth, (Leyden, V,
\\
period (Lanzone V, LI)
, .
of the N. K.
stela
in
is
_
I
of Thoth
&
\
A Faivum
.
no. 84).
;
existed in
Ab. ,^/! (Mar.,
I,
44,
3).
Late texts connect him with Ombos. So, in a text published in Catal. dcs num. el inscr., Kom Ombos, 2nd. part, 3rd facsicule, p. 294, he is called "the Great, the Lord of Eshmunein, the
god A Sfr & ( 2 ) There is, of course, no connection between the presence of Thoth s cult in this Ombos and the circumstance that Thoth supplanted Set in so many of the great
(
<
ceremonies of ancient Egypt.
liturgical
(3)
In the latest periods of Egyptian history we hear com paratively little about the erection of temples or shrines for Thoth. In the 3oth. dynasty we find that king Nechtharheb built a temple for the "Lord of Eshmunein". (4)
Brugsch quotes
i.L Z.
1867,
quarries at Turah a quarry at
Turah
(1)
Cf.
(2)
Compare \
u1.
an
inscription of Nektanebos II in the in which the king speaks of having opened
91)
p.
to procure building material for the erection
Brugsch, Diet, gcogr., Junker,
supra,
(4) British
p.
1
Museum,
p.
Auszug dcr
43
f.
^2.3.
524.
jSo. Hutlior, p
(>(>.
TEMPLES AM) SHRINES OF THOTH.
TIIK CHIEF of a temple to
"Thoth
rhwi, the great
wp
god of B
h".
165
Xaville
(Ahnas, p. 25) that the great stone blocks which are to be seen at Bakliya are portion of the building material
thinks still
which Nektanebos brought from Turah for the temple of Thoth. It seems, however, that the temple was never actually built. In the Ptolemaic period the Pharaohs developed a new and intense interest in the maintenance of the older Egyptian cults. Numerous temples were built in this period all over Egypt. The cult of Thoth was affected greatly by the Ptolemaic religious revival, and it would seem as if the ancient god of enjoyed in this period of Egyptian renaissance a greater popularity and exercised a greater influence, than at any other period of Egyptian history. In the great temple of Hathor at Dendereh Thoth appears he had there a special as one of the most important deities shrine and a special cult, as we can see from his epithets ritual
:
^
(Brugsch, Thcs. 760) and I
Q ,
"Dweller
in
Den
n|
(Mar., Dend. Ill, 68 u) (i) In the temple of Horus at Edfu Thoth was still more important. In that great sanctuary he was revered as one with Chons the moon-god, and in that character was identified; in some sense, with Horus himself. dereh"
He
called there
is
^-^_ mighty
*V"
-<2>-
Q
-
:
*lC
/
^N^
AAAAAA
di^^YYY^i^
"Chons-Thoth,
the
lion,
i
power, the hm, many-coloured of plumage, the great f
in
in strength, the
mighty of limb, who makes a slaughter among
enemies of the W^-Eye" (2]. The god is here repre sented, at one time, as a falcon wearing the solar disc- (like Horus), and at another, as a lion. This idea of Thoth as a the
lion is
suggested often, as we shall
see,
in
the later Nubian
identification
possible that it is ultimately derived from the of Thoth with Chons-Shu in Thebes. Thoth is
connected
a
temples.
Temple
It is
in
very special
of Edfu. This
is
the
way
with
"&-Miouse",
one
portion of the the H-t sbk-t. It was,
apparently, some kind of shrine or chapel of the moon-god which formed part of the temple of Horus. In this shrine were kept statues (or other representations) of Chons and (1)
See Turayetf, p. 149. R. I. 263.
(2) Edfu,
THE CHIEF TEMPLES AND SHRINES OF THOTH.
166
Thoth, and also a sacred
was
Sbk- /-shrine
god Shu who
staff or
of Chons. (i) The temple of Edfu. (2) The often identified with Chons sceptre
at the east side of the
god of
(as
is
light)
,thus occasioning, it would seem, the representation of Chons as lion) was also somehow present in the .&-/-shrine of Edfu.
(3)
That the ^A- /-house was connected with moon-worship is clear from the fact that the lunar-eye, the moon as eye of the god of heaven,
^
^
in
a Ptolemaic text (5)
lord of the
Sbk-t,
R.
called Sbk-t (Edfu,
is
^k
_|
AJL
I.
Chons
77). (4)
^^
is
called
P
""
"the
glorious
and the lunar reference of
-
month"
fl
Sbk-t
cannot here well be doubted. It is likely that special cere monies were carried out in the Sbk-t-shrmv on the various feasts which marked the phases of the moon. Possibly the Edfu-
^^
Thoth
of
epithet
or
may be somehow Sbk-t-shr me on the month-
(Edfu, R.
connected with the celebrations
in the
I.
53)
point to the existence of still another shrine which belonged to Thoth in Edfu. But the exact meaning of the epithet is obscure. (6 days,
may
it
)
An
Thoth existed in the Ptolemaic remarkable Edfu narrative of the birth
interesting shrine of
A
Thebes.
period
in
of the
Ogdoad
Edfu, R.
,
~
speaks of an
77)
F,
n
<^>
XI IMG Medinet Habu).
of
Thoth
in
(7) This shrine of the god was erected by Ptolemy IX (Euergetes II). Thoth is entitled there "Lord of Eshmunein", and often in the inscriptions of this shrine he
n
named
title
(1)
Kdfu, K.
(2)
Piehl.
(3)
Isis
li-t-Sbk-t. I,
^
I
K\.
Tiw;^
deities
Koch.
^k
(8) In the same temple a god of healing, was honoured, and in the texts the two ^*^| (--= Thoth and Dhr are, apparently, sometimes confused
recives the
559. For the U-t-sbk-t see Junker, Onurislegende, p. 148. II, 01.
as
Seshat
See Kdfu, R.
257
(4)
I,
7/i.svr.
250
:
In
Scihe. 20. io3
a i
:
I.
:
the
378.
and
Scribe"
For
companion of Thoth was also in the which associate Shu with the shrine see
texts
270: 278. of Bab-cl-Abd
text
the
of Horus
is
(Karnak) in
put
of
the
Graeco-Roman
parallelism with his
I
I
(5) (6)
Dumichen, 7 cnipelinsc/v. See above p. 27, note i.
(7) Cf. (8;
The
I,
I,
inscriptions of this temple to the
V
,
period
"56A--/-eye".
-<S>-
3o.
Champollion, \ot. descr.
.\gou:\ the temple lay
(]
6o3.
are published by Mallet in his Kasr-flsouth-west of the great temple of Medinet Habu.
THE CHIEF TEMPLES AND SHRINES OF THOTH. each
with
name
the
Dhr
other.
of Thoth
167
and called sometimes fD J ^v, sometimes thrown together with the S9
^^
is
is
O)
name 7\ J^^ deified
a
in
7)/ir
strange fashion, c
O
I
u-"^^
3?\
^.
It
(i)
,WC^)
is
for
as,
instance,
a
j^
f-j
^~"^
j
j
be noted that the ancient
to
temple. sage Imhotep was also honoured Dhn is really has led Sethe to conjecture (2) that Teos a deified priest of Memphis, 3) The epithet Stm Sethe regards as belonging to the deified priest. Mallet (4) thinks that the in this (>-
i
epithet R l\
P^l^
is
he belives
equivalent to the priestly
be a specific
to
title (5)
title
i
1\
,
and
of the Memphitic
\vf\S%
that this deified Sw-priest priests of Ptah. Sethe is of opinion of Memphis may possibly be the Theban Hermes whom
Clement of Alexandria mentions along with Asklepios of man. (6) Against this Memphis, as an instance of a deified view of Sethe, however, stands the fact that the epithet Sim in is used in the inscriptions of the temple in question only the with connection in used not is it Thoth reference to :
name Teos (^TlV and Thoth
is
called
Stm only where he
*j
does not appear as identified, or confused, with Teos. (71. late period "Thoth-Sfw" very familiar personal name of the as en epithet of suggestes that Sim was regarded generally the oracle-god and healing god Thoth. It would be very na tural that a human sage (Teos) should be honoured, The in the same shrine as Thoth, the god of wisdom. deified,
fact
that in this temple
Imhotep and Amonhotcp appear
The personal name Dhr-p-hb is found See Parthey, Agyptische Personennamen, period.
in
(1)
(2)
Sethe, Imhotep, p. 8
(3)
A
Thcs. V, 866
priest
of
of the Ptolemaic
p. 116.
f.
Memphis named Teos
is
actually
known.
Sec
Brugsch,
f.
(4)
Kasr-el-Agouz.
(5)
For the equivalence of Urn and
Stories of the (6)
Theban tombs
as
High
titm,
cf.
Brugsch,
Wb.
1221
:
Griff
Priests, p. 4.
Clement, Strom.
I,
21,
6 184, p. 399. See Sethe, Imhotep, p.
tV.
Theban Hermes Reitzenstein (Poimandres, p. n8f.) refuses to identify the Thotkult zii "Der He texts. these of rightly: the says of Clement with Teos-p-hb und die \Vorte Theben stammt sicher nicht von diesem einen Herocnkult her, of Thoth was well know des Clemens lassen sich kaum so pressed. The cult (7)
in
Thebes long before
Ptol.
IX built the temple
with the Theban moon-god Chons
in
the
in
question.
New Kingdom.
Thoth was
identifi
1
68
CHIEF TKMPLKS AND SHRINES OF THOTH.
Tl IK
paredroi of Thoth
be explained, (i) similarly Imhotep, and Teos are all deified sages, and Amonhotep Euergetes II who, even more than other Ptolemies, was a lover of Egyptian wisdom, did not think to do dishonour to Thoth, the Hermes of Egypt, in setting up beside him as gods three Egyptian to
is
sages. In the text of the Dedication of the shrine (2) it is said that Thoth (or possibly Teos) was wont to descend on the temple each evening in the form of an ibis and mor
every
;
ning, according to the text, the god went forth again from the shrine. It would thus seem that the temple was looked upon as a centre for night-oracles received
through incubation; and it is probable that the chief worshippers in the temple were the sick who came to get comfort in their pains from such dreams as the night-abiding god of healing might send to
The peculiar epithet of Thoth in this shrine, who hears", would fit in well with the customs
them. "he
a temple. (3
The
-
-
Stm, of such
>
cult of
have developed
Thoth
the later period in
in
as steadily as his
just
cult
Nubia seems in
the
Egypt
to
of
that period. In the great sanctuary of Philae Thoth was very specially ,-enerated. He gets there the title "Lord of Philae" (4) he is also the texts of Philae, "Lord of :
styledjn
"Thoth
of
"Thoth
"Lord
Eshmunein",
of the
He
Pnubs".
Abaton"
island of Bigeh)
c. (/.
appears here
as
one of the
and
triad,
Arhensnuphis, Thoth, Dedwn. The epithet "Thoth of Pnubs" the special designation of the Nubian Thoth. The texts of -,
Philae are quite clear as to the identity of Thoth of Eshmunein with Thoth of Pnubs. 5) In spite of this recognised identity, 1 1.
)
Cf.
Reitzenstein, /WM;/c//r.v. p. i2of.
(2,
Mallet,
(3)
Compare
tip.
dt..
Thcbanischcn Gr^bcrstcidt in
which
(\^
Amon
is
\yj^X
(4) (>}
hot.
101.
91
R
^*1 who
invoked
Brugsch,
So
1447).
in
the
VVVVVA
Amon
Sitzungsber.
published
d. p.
^
S
SUCh
ar
in
Krmans Dcnkstcinc
Ak. 1911,
J^L T\ 8 =s j^xsi/
as
8^^. noci^
niven to a god
.[
p.
the prayers to
^
and cP
/]
^ %\
in
!
^
!
iHAiJjrSDi ithets as would
dcr
/www
nat urally
"%=-
stood high
nits
pp. 1088, 1091, 1092 etc.)
be
the estimation of ordinary folk.
77it-.v.
IV, p. 765. \Vurtcrbuch
Zettel.
I
hilae.
470.
(Photograph. 1434)-
949
THE CHIEF TEMPLES AND SHRINES OF THOTH.
169
however, the Nubian Thoth possesses characteristics which do not normally belong to the Thoth of Egypt. Thus lie appears, for instance, in Philae as "the god of wine who drinks the lord of drunkenness and fes abundantly" and, again, as He appears here, further, as "the living lion which tivity".
overthrows the
evil
ones, mighty in strength, lord of
In Philae, as in Dendereh, Thoth is
said to be
The in
/]
(
XA^AA* (^^\
(4)
with Shu
)
he
mighty Shu, Lord of wine". (2) Thoth in Philae, "great and splendid god (3) and "He that pacifies the Nsr-t in
and
"He
)
/
/
that pacifies the Nsr-t in the
Abaton ^= I
point to the existence of a special cult
)
:
i
(
epithets of
Bigeh
Bigeh,
"the
identified
is
victory".
of
Thoth
in
the island of Bigeh. Here again, as at Philae, it is the Nubian, rather than the Egyptian Thoth that is honoured. (5)
The chief shrine of Thoth of Nubia was the temple of Dakkeh (Pselkis). This temple was built by the Nubian king Ergamenes, who was a contemporary of the A AAAAAA second, third, and fourth Ptolemies. Ptolemy IX, who built the shrine of Thoth in XUMG built also a Pronaos for Hermes Paotnuphis (i. e. Thoth of Pnubs) at Dakkeh. The shrine built by Ergamenes at Dakkeh seems" to have been specially dedi D cated to Thoth of Pnubs ( i!PAV(6) The name P-nbs, or (I
(1
I
I
,
\D Ji
Pr-nbs
("House
of the
I
V
/
Sycamore")
reminds
one of the old
village which is now called Ofedwineh (about 10 kilometres distant from Pselkis). This village was known In the temple of in the Roman period as Hierasykaminos.
name
of the
Ofedwineh the sacred sycamore is frequently depicted, and there also the goddess Isis is represented as seated under a tree, while Thoth stands beside her. (7) It is possible that the (i)
Ibid., Zettel 958.
(3)
Zettel 93o.
(5)
(4)
(2)
Ibid.,
Zettcl 947.
Zettel 816.
Another peculiarity of the Nubian Thoth is that \vhen he is sometimes represented as completely human in figure
with Shu, he
Mon.
II.
PL
1
identified
is
(cf.
Champ.
32, 2).
(6) A Greek inscription of the temple says that its pronaos was built in the 35th. year of Ptol. IX, and dedicated to Hermes Paotnuphis. (Weigall, p. 52 if.). (7) See Weigall, Report, p. 85 ff. The nbs-\rtQ appears as sacred tree in
/WWVA
nearly
means
all
the necropolis of the
"necropolis".
list
of
nomes
in
Edfu. In Ed. R.
I.
335
^^^
fl
I
.
()
Q
THE CHIEF TEMPLES AND SHRINES OF THOTH.
170
Pnubs may have
place-name
sacred Sycamore of Ofedwineh.
Pnubs
in
Upper Nubia
derived (i)
its origin from the There was however, another
where Ergamenes lived
(2)
period of his rule. It is, therefore, likely that at Pselkis and elsewhere derived his title
in
the early of
"Thoth
Pnubs"
from the Upper
Nubian town where Ergamenes began his reign. (3) Thoth of Pnubs is represented at times as an ape seated under a tree (probably the
It is a reasonable ;z/>.v-tree). (4) conjecture that the Nubian Thoth was somehow associated with tree-worship. It is rather as ape than as ibis that he appears in Nubia, and an ape-cult would stand, perhaps, without difficulty in close relationship with the worship of a sacred tree. But it is not possible to indicate clearly the pro
by which Thoth came thus to be worshipped in asso Dakkeh, the chief Nubian shrine of the god, his identity with Thoth of Hmnn is implied in some of the epithets ascribed to him. The epithets of Thoth which recur most often at Dakkeh are "Lord of Pnubs in Takens" (/. e. north Nubia), "Lord of Dakkeh", Twicecess
ciation with a sacred tree. In
"the
great lands
of
Hmnw
,
of
"Lord
p rhn i, shtp nfrn Both in Dakkeh and ,
n
Bigeh",
"Lord
of the southern
.
Dendur Thoth of Pnubs appears Dendur Thoth is re presented in human form, seated, wearing a crown of plumes (the crown of Onuris) and holding in the right hand a J-sceptre as a form of Shu. (5) In
i
round which
a
in
the temple of
serpent coils
itself)
and a scorpion.
(6)
The
him accompanying god "Thoth of Pnubs, Lord of Dakkeh 1 JU S^x (?) **-* II The crown of Onuris and the designation "Lion of the South" are features which really belong to the Nubian equi valent of Shu Arhensnuphis. (8) The serpent-encircled sceptre
text
this
representation of the
calls
I
r
r
_<*
\>
(1)
Ptolemy mentions
(3)
Cf. Weigall,
(4)
For
(5)
Brugsch, Thes. 761, 39 (Dakkeh).
(6) (7)
(8)
JT
a
Report,
p.
tier
Hungersnot.
20.
good representation of Thoth of Pnubs See
Blackman, Temple of Dendur PI. XLII. Blackman, Dendiir, p. 54. Brugsch, Thes. 765, 62 c. For equation Onuris
see Junker, Onurislegende, p. 7.
I))
I
Or, perhaps, Maharaka. this Pnubs. Cf. Brugsch. Siebcn Jahrc
(2)
It
["")[
Bibl. eg., vol. 27, plate IV.
Shu
= Arhensnuphis,
THE CHIEF TEMPLES AND SHRINES OF THOTH.
171
suggests the magic, and, particularly, the healing powers of the god. (i) In the
Nubian temple of Debod (which, like the shrine of Dakkeh, was also built by a native Nubian ruler) Thoth of Pnubs is represented as a man in a standing position who
holds in the
with a serpent and j-sceptre together to be noted that, just as Thoth is
hand a
left
two scorpions.
It
(2)
is
Shu
frequently identified with
we find in Dakkeh an Dakkeh we hear of H
Nubian temples, (3) Shu with Thoth.
the
in
so
identification of
ZZ
^ This H
fj
In
the venerable, the
"Shu,
-jj-
(j
identification of the two gods Eshmunein". (4) based ultimately, as has been already said, in all probability, on the Theban identification of Shu and Chons. (5) The ap-
dweller in is
seem
would
It
(1)
Eshmunein could
from
follow
to
of himself, and, as
Dcnd.,
Mar.,
own
his
in
were,
it
Thoth
that
43
IV,
be
right,
of
represented in
We
hear in that text of the first serpent-form of Thoth n p rlnvi". serpent-form. For the connection of the scorpion with magic see a discussion by Gardiner,
PSBA, 1917,
44 on the
pp. 34
(2) Roeder, Debod,
Thoth
in
Kalabsheh
2 me fascicule,
Dakkeh
S=5
I
p.
known
is
Plate
II
:
For
106).
as
Kherep
srkt.
a
similar
representation of
Talmis) see Gauthier
Ij^-g
where the god
PI. 114,
who
official
39
is
7emple dc Kalabchah,
Thoth of Pnubs,
styled
-)
]
Lord of
JIT,
"
(3)
comes
I,
forth (4)
91
Debod Thoth
In
is
identified
with
clearly
/
i
from Kns-t.
Champ, Notes
descr.
I,
fk
vS
X
<=!
-li
Tf
|
I
<^>
j&
V fr) Lfj
v
O
who
i
73.
44 there is a remarkable representation of Thoth and Shu holding up the heavens in which can be seen the sacred ir<.f?-/-Eye. This Chons Thoth. Shu would suggest, perhaps, such equations as Herakles (5)
D.
In Marietta,
II,
pi.
=
1906, p. i8if.). Herakles in the Greek legend supported for a while the universe. Shu as the light-space which separates earth from heaven performs (Cf. Recueil,
a
similar
(cf.
The texts,
As
function.
AZ, XXI,
79
p.
descriptive epithet
and
it
nQl] U
possible that the
is
identification
of
Chons and Shu
Junker
in
to
be
his
m
"th-
found
6
same
in
and
p.
200
shining
word swi may in
Edfu
Nubia
is
^
due
readilv
is
applied
to
identified
Article,
Chons
Chons). in
Edfu-
example II,
pi.
76)
of the
where
identification a
falcon-god
of is
n
n
to prove that the con circumstance that these two gods
undertakes
to the
part in the legend
were
Pauly-Wissowa,
also have helped to bring about the
interesting
^*^
Chons. f.
one"
Dendereh (M.
Onurislegetide pp. 7
Thoth and Shu
play practically the
Shu
light
Chons and Shu. An is
called "Chons-Shu dweller in
nection of
of
gods
Wiedemann, Herodot,
:
of the bringing
home
to
Egypt of the
THE CHIEF TEMPLES AND SHRINES OF THOTH.
172
pearance of Tefenet as the spouse of Thoth in the Nubian temples is due to the assimilation of our g-od with Arhensnuphis Shu, and therefore, partly to the role of Thoth in the legend of Onuris. angry goddess. The real god of Pnubs, according to Junker, is the warrior-god Onuris, and through Onuris Thoth and Shu are equated. In proof of this theory Junker carefully examines the representations of Thoth of Pnubs at Philae, Dakkeh and Dendur. The scorpion and serpents which are described in the text above as coiling themselves round the sceptre held by Thoth of Pnubs, Junker as a regards
late
addition to the original simple 1 -staff
of the
a
on which
staff
is
set
.
a
|-staff
In
some
instances the god holds instead
falcon-head
bearing the
sun-disc
the
familiar sceptre of Onuris.
or
never
Ifmmv "Lion
is
shown
Further Junker points out that Thoth of Pnubs seldom as receiving gifts such as arc generally offered to Thoth of
writing-apparatus, bread, symbols of moon-worship etc. The epithets of the South" "He who comes forth from Nubia Lord of the southern ,
which arc assigned to Thoth of Pnubs prove, also, according to Junker that the connection between the ancient god of Hminr and the god of Pnubs is merely external and secondary. When Thoth of Pnubs is called Lord of wine who drinks abundantly". "Lord of drukenness and gladness" he is identified again with Onuris lunds"
of
Nubia^
who was
When Thoth in
the
House of
looked on as the
books"
"Lord
of wine
.
Lord of Ma f et, Lord of judging who dwells Phot. Scribe of the Knnead" (Philae, 1.156), and again,
of Pnubs
is
called
"the
(Kalabsheh, Phot. 1776),
the
ascription
to
him of these //wmi
may
-epithets
be
some fundamental agreement in character between god of Pnubs, or, more probably, to the fact that
due. according to Junker, either to
Thoth of
Hmnw
and the
local
Onuris also was looked on (even Onuris, however,
came
certainly right in
maintaining
in
the N. K.) as
Lord of laws and judging. That
regarded as judge and legislator needs itself to be explained. Junker admits that the representation of Thoth of Pnubs in ape-form makes a difficulty for his theory suggesting that the primitive local god of Pnubs was an ape-god with which Onuris came somehow to be identified. Junker is to
be
that
Thoth and Onuris-Shu
largely through the legend of Onuris.
painstaking statement of the evidence in
It
is,
are
associated
however, not yet clear
for theory that Tholh of purely external and secondary fashion with the god of Pnubs.
in
at
Pnubs
spite of his
Hmnw
is
related
Appendix A.
names
List of proper
in
which the name
Thoth
of
appears.
Ahmed Bey Kamal,
>
Rec. 1898, p. 88. Florence, no, 1676 (N. K.).
,
^
"
Tables d offrandes, p. 178.
and R.
W, Pap. Turin. P.
96, 6 (end of
PI sri Dhwti (Psenthotes), Rec. 42, p. 45,
l^iSlo.^
lemaic).
1.
Psenthotes.
J)
Papyri
JsOwO,
III,
MavsOci)).
(Rams. cOwTir,
(Rams.
I)
;
pp
d.
283.
Cairo no.
3
:
194
1 1
63 }.
^aOonr,;).
(:
Rec. 1903, p. 169. Cercueils (Cat. du Mus.
Daressy, nos. 61018
Dyn.).
(Erbach Pap. Pto
3
P3 Dhwti Spiegelberg, Dem. Pap. (Catal. du Mus.
Rylands Demotic
XXth
61019 (XVIII th Dyn. Seti
Caire^
d. I)
61020
;
II).
Rylands Dem. Pap.
Ill,
275.
This
may
represent
R\ ;
T\,
Turin,
Leyden Ill,
5.
I,
or
it
may
no. 92
be the same as Mri-Dhwti.
(Funerary
Stela
350, verso, col. 4, 23 (written
Gardiner,
Theban
^^)
^^J^O)
Topographical
(Rams. Ill
~1
of late
Florence, Ushebtis (Sala IIIX
Catal.,
period). :
Anast. p.
32
r
LIST OF PROPER NAMES, ETC.
174 ~~*\
J%, Naville, Deir
crz]
Vv
~
a
5^
(Esljarthon
Rec Tgo3
Catal. du
lands
cf. ibid.,
t),
79.
Rj lands Dem. Pap.
JJ
1
,
el Italian,
Ill,
no.
verso,
4,
I,
p. 453.
p<
I95
(
Musee, Kamal, Steles ptolemaiques, no. 22150.
Petrie,
Han ara,
Dem. Pap.
Ill, 14,
PI.
V,
(Greek period),
5
cf.
sister
is
Cairo no.
1
A R
ft
(I
A
(Ty
^ x^ A O R
$\
\1 Jv.
^AAA^
20025;
ill.
and
^
man
s
appears as a proper name,
Wien, Kunsthistor. Museum,
X xTf Q,
A
Rj
p. 264.
Florence, Catal. 1553. Stela of M. K. (The ~\
p. 21
1
Stela of M. K.)
3.
^piegelberg, Demot.
@J)o^J) \^f VJ.
Musee
Catal. du
Insclir.,
VJ. rs
d. Ct7/Vt%
7vVt\ 33,
no. 31144; p.
152.
Spiegelberg The Greek form
,
Demot. Pap. 30710. is
Cf.
XssOwTr,;, or XscOovjTs;
(Rylands Dem. Pap. Ill, i.SgX The Mahaffy-Petrie Pap. has also XssOwOr,;. Cf. P. S. B. A. 23/3oo. For the Upper
Egyptian form ,
Brit.
Xi-Jh .r.r^ see AVilken, Ostraca, no. 1194.
Mus. 772 (X.KJ. [Whether 1*1
represents
{] (j
Dhwti
is
not certain. Cf. the forms of the
supra, p. 10,
note
Mission. V, 346 Cf.
2S.
Jj^fe^
XVIIIth Dyn.), 1
J^z^
I
name
V
^ and w 1
Petrie,
:
Han
ara, PI.
V:
Cairo, 20198 (M. K.)
:
Petrie,
Kahun,
Turin
(Stela,
no. 171.
\ Cairo, 20237 (^-
K-)-
(h\s may be
Sbk-Dhn>ti).
(Sr pi D.\ Hilton Price, Catal. of Eg. Antiquities 1622.
\>
1
Cf. p. 204].
2.
Cf. also in the
same
vol. 1622 a,
b: 1626: 125
11,
128.
PROPER NAMES, ETC.
LIST OF
Quibell, Ramesseum, i
XX,
175
XXI,
4:
9
(cf.
Rec. 21,
16).
Berlin
Tombstone, XVIIIth Dyn.
7 2? 2
>
Pap. jud. de Turin,
,
(name of a
19, 10
criminal).
Cairo, Wb. 386
($,
A
-
MII
x
Dhn \X
Cairo, Sinuhe-Ostracon
Rylands Dem. Pap.
ti,
pT^J^U
PL XXVI.
Cf. )
vol. 4, p.
1
88
:
S $)^ ^5 ^ JT A /W^VA
^
"
JL M
Q
U
7^e6\ II, i3
^
O^ft^ LJ :
|\=^^ Daressy, (5
yj,
v
7^
,s
r/-f
D. see Sphinx, 7"^
1,
A/8,
Dhn>ti
i3,
D-Hmnn
*&
{
J)
s
letter of
;
name. N. K.
Ill,
277.
^x ^^
J),
\A
This
^
Monum.
Maspero,
Masp
may be
sri-t
U
cA
7:Yz/^(?A-
,
roj-.
;r^.,
a contraction for
hnn>
See Mission
D.
ill
XXth
XXIth Dyn.
Cerciieils des pretres
stm (Steles
Cf. the
name,
d Avion,
p. 15.
For Tl
ptol. 221 36).
Pap. 1201,
Brit.
sri-t
Mus.
P. S. B. A. 1911, p. 109.
.
Kunsthistorisches Museum, no. 172 Catal. dn
j
rr
Musee
d.
Caire
;
Steles ptol.,
i
The Greek form
22238. Pap.
J^ Ji\j
f.
p. 23g.
7V Dhwti, Vienna,
(Ptolemaic)
c=^=, 11
)\
Pap. Nesikhonsu
<=>
Ill,
NX Hnx,
Pap.
J)
"
III,
woman
a
;
Cairo, Wb., no. 61.
,
bn>
^
*x
,x.
(Sethe, 24, 56)
is
TaOwTi;.
vSee
Rylands Dem.
pp. 265, 462.
Cairo,
20258
(XVIIIth Dyn.): Ley den V,
51
(Stela
(The name is frequent in the time of the XVIIIth Dyn.). It seems to have been often given
of N.
K..).
to scribes.
It
is
used as a name for
women
as well as
LIST OF
76
PROPER NAMES, ETC.
See Leg-rand, Repertoir general. 689. It occurs in M. K. also. So Louvre, Cat. 186. In the Steles Ptole-
men.
maiques
it
appears as Jn
Carnarvon and Carter, Five years exploration
>
at Thebes, p. 21
AW,
(no. 22145).
(Ushebti
;
XVIIIth Dyn.).
Rylands Dem. Pap.
Cf. P. S. B.
Ill, 262.
The Greek form would be
Cf. Rec. igo3,
(-)OTJ;.
GyC = Gy, HOy - ps. -participle With this name Dhu Acij; == Hr hi
:
tical
^
Catal. dn
V>
Musee
theque
Xy
of the
name
text
I
Caire,
Dem.
Carlsberg (Schmidt*,
15,
is
i
\&\ the
^^,
S.
in>
seems
&
\\
name
is
Kamal,
Steles ptole-
Pap., no. 80664
^V&, Louvre, Apis
Glypto-
:
Another variant
Fig-. 67.
Berlin, Pap. 8162,
5, 7
(in
the
written clearl
Cairo Ostracon, Wb., no.
rkunden, IV, 448
be iden
to
[|
maiques, 22029: Spiegelberg,
same
d.
ti
p. 20.
would be
a parallel
-
.
A. 28/298.
7
(XXth Dyn.l
d.
Stela, no. 189.
Parallel to this
is
the
name ,
Rj-lands
The Greek form would be 193)
like
Assyrian, p. 4 1).
A;/s ? Txtc:,
(Catal. d. A/MS.),
l\ip.
H-opTat;
Ranke,
l>
P-,
D>
also
272,
p. 189,
occurs
Keilinschr.
4 63.
(cf.
Material,
found again in Spiegelberg, Dem. Pap. no. 80704 and Spiegelberg, Erbach Pap. is
;
Rec. 42, p. 48. Schmidt, Glyptotheque
A woman s
262,
Ill,
(Rj
(-JsTspTx-.s;
KccpTa-.sr.
Ti-hu-nt-ir-ti-sii,
The name
Dem.
name,
^^
n g]\ ^T" M .^A/ A __r. 1
|
OS ^->J
funerary stela of the late period.
Ny Carlsberg, is
found
no. 2428.
in a
Louvre
LIST OF PROPER NAMES, ETC. I
<=>
c*
I
I
V& Ryl. Dem.
name
a
of a sailor,
Turin Pap. P. and R.,
V&,
XXth
115 (Period of
12,
~
Rams.
Lit
ti
pi i
:
Copy by Sethe
spsi.
and
(P.
Dem. Pap.
_w_, Rylands
pp. 262, 272
Ill,
Greek forms would be
Ahmed Bey Kamal, ,
(-"bTj/Yjvt;
d.
and
C.\
no.
Gardiner, Topogr.
Cat.,
:
K.\ p.
(XlXth
34
I,
61
b
:
Lyons, Funerary Stela of N. K. pp. 18; 38; 34.
first
This
is
a very
beginnings of an Egyptian
awakening in the XVIIIth Dyn. be sought. See Rec. 1901, p. i3o.
political
are,
Pap. Mallet (Rams. Ill): published d.
% ^r
in the
from El Kab, where the
Etudes
Q
J<
XVIIIth Dyn. (Greek form TcO^oci;). is not far especially common at Edfu which
common name is
Cf.
(XlXth Dyn.): Harris
17
Louvre, Apis Stela, no. 10
The name
The
1134.
Tables d offrandes, p. 98.
Cairo 20025, 20387, 20068 (M.
Leyden, V,
3
"
BET^.EV.
^j, Gardiner, Topographical Catalogue,
in
Spiegel-
:
>
berg, Demot. Insehr. (Catal. du M.
Dyn.).
R.).
TT
L
L
\AAAAA
II).
Dhn
Cairo 20198 (Tombstone M. K.).
,
1
Chonsu (A)
(stone coffin of late period).
2
,
1
of
n$, Turin Pap. 91,
Mus.
Brit.
(name
165, 5
Dyn.).
Tomb
Thebes,
,
to
is Hc-rpw-.c .:.
of the Ptolemaic period.
[7\
1
According
33, p. 152) the Greek form
Leyden, V, 108 (N. K.).
,
1
63.
4
fj.
to N. Reich (Rec. It is
pp. 124,
Pap.,
177
myth., vol.
Thoth, the Hermes of Eg\pt.
4,
p. 37.
perhaps,
by Maspero
LIST OF PROPER NAMES, ETC.
178
^j
Ramesscum XI: Gardiner, Topogr.
Quibell,
,
(time of
Amenophis
berg, Dem. Pap., q
Q ""1
-^
K
no. 50012
frequent. In Spiegel-
written
is
it
is
(I
3o23, 42
I
J|
^^$ It
f.
Bersheh
form
in
^-^. See,
jj^
(Statuette of M. K.)
a popular ancient name.
is
K.
oMr>
=^ *^=
Leyden, V,
,
,VJ
funer., plate tiquite s des
XXIV
15 (N.
K.)
Leemans, Monum.
:
du Musee d an-
c gyptiens
(Monuments
Pays-lias a Leyde,
III).
Pap. jud. de Turin,
i,
5, 3, 6 (cf. ibid.,
rrknnden, IV, 547 (time of Thotmes
Brit.
,
both
Mus. 827. Stela of M. K. This name
men and women
for
Fraser, Hatnub,
I,
1 1
:
in
M. K.
Leyden V,
is
frequent
109, etc. etc. O)
D
Annales
d.
Service, III, 277
frequent script of preceding
name
_
K
9^ ^
280 (coffin of
#
A
M. K.
12214.
Blackden and
Cf.
ft
,
46, 3).
III).
Mus. Reisner, Amulets, no. 12209:
Catal. du
jj,
o
Flo-
(cf.
I
<^=>
\\ i
also,
Bauer, Berlin
:
Florence, Catal. 1500; Statuette of M. ! rence, Catal. 1549).
^
CD
"~.
/WVAAA
often in El
Kahun
Pap.
The name
*AWAA
V ^^ \
II).
p. 22
Cat.,
\\ i
M. K.
in
Q
\
|
n/ Cf.
Cairo, 20235. Brit. Mus. 805 etc. etc.
A^ ime d Bey Kamal, Tables d
EL.X
^,
offrandes, p. 129.
Louvre, Ushebtis, no. 1121
/,
266 (N. K.). Cf.
Brit.
:
Brit.
Mus.
Mus. 28 (N. K.X
I
"
4
J$L
3j)^ col.
IV,
1.
^f
Spiegelberg, Sethosrechnungen,
n. The name
is
also written J^*
x
"^ 1
1
I
^
p.late
X,
LIST OF PROPER NAMES, ETC.
See Borchardt, Salhure,
I,
(name of Ramesside
124
p.
179
period). 1
Louvre, Stela, no. 8986 (Pierret, Inscr.
t^. I f>A
eg. II, p. 124).
Urkunden, IV, 465, 16: L. D. Text IV, 94 (XVIlIth Dyn.).
,
*
^
11
^ st
V See the name Cairo (Wb.\ no. 204 o vfc. Thebes, Tomb of Hri (Sethe, 11,82). The Greek form
Cf.
EEVCOTC-JTY;?,
p. 42). Cf.
<2
according to Spiegelberg (Griechische Namen, L. D. Ill, 9 f. the name 5^ 1] j
/.
Demotic Papyri,
III,
282: Spiegelberg,
Mumienetiketten, no. 90, and Demot. Studien,
Demot. Inschr. (Catal. du Mus.}, scher, Holies Tor von Medinet Habu,
nos. 80704,
forms of the name
BGTTJTC;/
464 and Rec. 1900,
p.
Brit.
,
p. 87
Quibell, Ramesseum,
,
4fj
(-)
,
II,
XL
83
II
(Ind.
For the Greek
see Ryl. Dem. Pap.
Ill,
(Is this
Dhwti smlt)
pi.
XXIX XXXVI. ;
D.
8s\
,
,
[jfl-?-,
(Sethe, 25, 14: ;
II,
Tomb), Plate XIII (== L
Hannover, Canopus-jars
du Mus.
and
15,
1057 b: H61-
Mus. 805 (Stela of M. K.).
Beni Hassan Text,
JTJTG;;.
p. 47.
8,
I,
3
f.
Beni Hassan (Newbcrry)
,
is
Ramesseum,
(Saitic period).
XXV.
Cf. the similar
Rec. 1906, p. 155 (time of Quibell,
Ramesseum.
XXIInd
Dyn.).
Sheshonk
Cairo
^^^t]!
Wb.,
fl,
Newberry,
III),
no.
77
Cat* 1 ^I>
1
Legrain, Statues, no. 42189. \\
names
Ushabtis, no. 46582. I
2*
Appendix
B.
Epithets of Thoth. representative of
,
Re; Cairo 20062
2204 (Coffin-lid, N. K.); Leyden V, the Heavenly Co\v, 74, etc. etc.
and R.
(P.
i,
comes (\\
Turin Pap.
;
23,
of
2
5
Ennead
;
3.
^m
to
^ iat ca ^ s him:
Philae,
b.\ * title
,
2008
Book
:
the ancient and great one for the
Berlin, P. 3049, col. 17, 2
3o
(N. K.)
i
Turin
;
).
M Jfr
Z.
Atum
of
representative
,
(M, K.)
(\Vb.)
in
:
of Thoth of Pnubs, in Maharraga, Photo
Dakkeh, Phot.
1921:
(\Vb.)
1929:
1925.
(sic)
the Mallet, Kasr
el
heart of "1,
often
Re:
II,
65
Mar., Dcnd.
*^
A
.JKas^
S
R.
i,
^T
in
^ Iar
Ill,
1911,
determinative often
the heavens;
and elsewhere
^Wjl
so
a).
1, the Ipi, Edfu, Piehl, Inscr. II,
the Ipi ~ lb
shining
Agouz, 82.
(with Thoth
Mar., Dend.
moon
Dend IH 8ic:
^y^Q brings
the
i
(time of Ptol. IX).
101
L<
*ht-eyc
D IV 76c
to
its
owner.
Edfu
EPITHETS OF THOTH. J\
AAAA
w^
*E5
b rm
"
the
s
^g^A^v,
Mar., Dcnd.
--
"^
f.
the Ini-sw
*"
c=.
51
Jj 1& ?
cf.
;
H
Ini-sw, supra p. 78 ,
87 a
I,
See discussion of
653.
II,
Ab.
Mar.,
:
^
R JJ
^
u dl-t-cye
181
Pap. Leyden,.347,
;
who
?,
brings to
C^O
,vww,
Re
24
12,
(N. K.).
eye from
his
A-/Z.S--/
:
away
;
Philae, Zettel 878 (Wb.).
who brings Goshen,
eye
who
giveth
far
2.
,
Nav.
was
that
the
182, ii
H*^ ^^ r
Mammisi
7
life
to
men,
(according to Af).
according to whose word the Ennead acts
(Edfu), p. 14.
S?*, who accomplishes truth (MG), Mar., Dcnd.
^T
r
P P p
R.I, l
-
,
\vho
II, 62, etc.
does what the goddesses love, Edfu,
63.
J
fl
O
,WVWN
Totb.,
|
Ji
^^ M^i
universal benefactor
-,
;
Turin Pap.
_
25. 9-
in his chapel, Totb.
,
who does good ^*^
:
Nav.
,
TTY
AAAAAA
;
182. 9.
Mar., Dend.
who makes
^g^,
the foes of the wdlt-zyt
Ill, 70.
,
Edfu R.
I,
among
slaughter
263 (Chons-Thoth). -Q
,
who hath made (Sethe
s
Eternity
copy,
,
;
Thebes,
Tomb
of
^sj
^
-^1
^^
i3, 87).
he of the balance
;
Harris,
I,
45,
n.
EPITHETS OF THOTH.
182
llQ/r7V?
the
9Pi
<a>
>"
Brugsch, Thes.
eye),
^
C "RIO
protects
(the lunar
it
36.
throat of /
1
0|^?
who
ij
Brugsch, Thes. 759,
""-
*"/;
3o a (DenderehV rr*
^
l
the
,
o
1
s Pl cnc*id in s P e ech.
^ r ~^
J$^
LI
V,
,
@
/wwvv
I.
One
in
Hermopolis
;
Anastasi
9, 3.
the twice great
,
Myth of Horns, PL
Mar., Dcnd. IV, 82.
;
the Great
^>
r-~-i
sun
"silver"
o
A
Naville,
78 n
Mar., Dcnd.
;
II,
4
IV, 41
:
:
I,
22
III, 70,
:
etc. etc.
v ^
the thrice great
,
Dcnd.
Q
v^
KV
U
>
land
II,
:
^
-
4
x
_/in
10
J,
<==>
37 a
^
\,
great
Inschr., Ill, 57
;
Mar.
72 a: IV, 33, 74, 89, etc. etc.
III,
:
_B^ H s
Turin Pap.
;
Dumichen, Gcogr.
;
_
fear
in
great
in
every
HI
(<>
25, 8.
in
Philae,
strength;
Phot. 1448;
Z.
958
(\Vb.\ <
**:==>
_
D
TV
\V
I
I
I
\\
I
_y ^^
^ SL u^_j _
"
.
great
in
power
;
Totb.
Nav. 134,10-11:
Berlin P. 7518. in
^, great
p
great in triumph
|,
;
_
D
^^^
-
\
M 0-=
Ill, 81
<?
ape
Q
Z.
g3o (Wb.)
:
;
<<&>*
Harris, v___^ ,
Dend.
II,
65
I,
II, 3.
the
great
and venerable
45, 12.
who equipped a.
e:
ft 1
~X
1434,
L. D. IV, 58 a (Dendereh).
the ape; Mar., Dcnd.
^^, ^a
power; Philae Phot.
of T. of Pnubs.
title
the
Eye
for its
owner
;
Mar.,
EPITHETS OF THOTH.
knows
at
57
3o b. (For reading
II,
:
f
geschichte, 42.
m
--==
the beautiful
Two Lands
the cf.
^7 ^^
Mar., Dend.
,
,
6.
24, 4
the eagle of many-coloured
(Chons-Thoth as
Duat
in^the
life
(XXth
C~]
^>
"^\
Thebes,
;
;
Horus
in
Tomb
of Pi
Edfu).
whom
to
I.
is
subject
Sethe,
Sdn>,
I,
i3,
87
Dyn.).
^zlQtj l?, who increased HI, 74
n^Q
21, 67.
Edfu R.
plumage
identified with
*
,*
I,
Dumichen, Ban-
Sethe prudent of heart; Karnak, Hypostyle,
:
his
Mar., Dend.
figure (crescent);
b.
who
1?iH tU*^_ X A 1o J 7
increases his form (crescent)
Mar., Dend.
;
3ib.
II,
the unique one
.,
D
;
Edfu, R.
I,
267.
clean of hands (arms); Totb. Nav. 182,
/"*?"
;
I)
/9
;
61M6.)
Turin Pap.
;
,
i83
^ =
^
astute
^ i
i
^
his plans
in
(?)
3.
;
Dendereh,
>
-6-
^j
>
\
-
\
t
**
L. D. IV, 76 e
Vo x ^5
D
SsT
cf.
:
^
I
Mar.,
Z)^;?c/. Ill,
70
:
Naville,
the messenger: Mar., Dend. Z)ewrf. II,
Mar.,
62 b
(written
5^
Ill, 81 e
^^1)
:
Sec
el
Hennc 6,
3.
Philae, 2500; J unker
4z/A
*
zug, p. 66.
I
-^fff WP
trw
ibdn
rnP nft
who
months and years; Edfu, R.I,
seasons,
V v& % wpiw Vo xfa^ ^ -^ ^
ikr,
eloquent judge
(?)
;
1
D
>
^=3,
eloquent judge
21*
Mar., Dend.
II,
74
b.
(?)
distinguishes
27.
Mar., Dend.
II, 3.
pleased with
ma
et;
EPITHETS OF THOTII.
184
V/o
u^
x^
D
I
I
<r>
^KvwvA^
dlstln
o
"
uis hes
bodies of dif
ferent countries, Turin Pap. 25, 10.
path-opener of P.e
*j,
;
Nav. 16 (Gate of
Totb.
the underworld). *
-mmnr
\\
,
porter of Ilorus
ffi
Temple, Edfu Roch. Jt
r,
the Great
I,
|^^j,
in J|J, great
XXI
Great Amduat, /th hour
thos IV, 43), and Turin Pap. 125,
^ j^
mdw
the
755.
I,
One; Dumichen, Rezepte
Cf.
pi. 57.
Wn im * P residin ff over
the
0>
niM
Pyr. 1465.
;
I,
(ace. to
.4/>.
Se-
27.
Great One
from the Nile; Totb. Nav.
Mar.,
:
25.
Kdfu R.
///;;
3
who camc
178, 14 (of. Pyr. 126
forth
and Cairo
20520, 32 M. K.). |
J
*\
-f!
fS.
a ff ic jN[ar
"
1)cnd
8Teat in slau ^rhtcr
"
II,
^
,
Hrihor
i
Stcla of
:
I otb.
-
l82
8 (ace. to
6 7 a et c.
S dv.
Rams.
Nav
II,
184, 10 (cf.95,
Rcc. 16, 56,
35\
Champ.,
Karnak, Temple of Chons, Architrave of
Sethe,
3,
67).
Cf.
Wh 182, 9.
/W.
HI
-
161.
prudent
J
Luxor
fb
*
;
-
yb//7
5
supra p. 40
f.
Urkunden IV, 554, no. ends
(
?
)
th e
strife;
35
.
Totb.
Nav.
EPITHETS OF THOTH. Ct
^ji
o
^
words
in his
mighty
,
~^j)
of
"orderer
Edfu, R.
^
^
r
AAAAAA
7
r
Nav.
69, 12, 12 (J.
a\
and R.)
24,
;
e judge of ma et
j\
Totb.
sound of hand Turin Pap.
;;^
Mar., Dcnd.
:
II,
(P.
74 a
(cf.
M. K. the reading of which
159, a stela of
SaW
mshn-t
the
;
~ ,
,
on
fate"
27.
I,
sound of heart;
,
L. D. IV, 58 a (Dendereh).
pfl.,
AAAAAA
I
;
185
?72J
r
for Osiris, Thebes,
-f
14.
Brit. AIus.
not certain).
is
Tomb
of
Nb nnmf
(Sethe, 12, 8c).
d r-H
^_j r-^^-, _^
AAA^^A
;nj r -^
77^
1
i
i
i
for the
Ennead
;
Luxor, Court
<=>IIll
yard of Rams. the
^r
J/
>
Sethe
II,
md)i>
;
2,
105.
Luxor, Chamber of Chons, Rcc.
16,
Berlin
P.
P- 55-
impartial judge;
,
Bauer,
30284,
,
B. Plate 23
Appendix
of
|v\ -=4
-.71
<^<
*^*
Totb.
O
Re
OH o i
Nav.
I
182,
Temple of Sethos
^*> j
i
;
Mar., Ab.
23, 2
5
(P.
and
whose abomination
is
R.).
falsehood;
i
3.
^9
(?
;
I,
c.
Turin Pap.
;
xj, the bnti-ape
IC/O
in the
judge
Ztewdf.
Mar.,
swee t of tongue
;
II, 71.
Naville, Horns-myth, PI.
I.
1
EPITHETS OF THOTII.
86
W
the lDene ^actor
Kasr el~Agouz,
Mallet,
3o (Chons-
p.
Thoth). the Ibis; Anast -
>
lhe
avert this (evil) stadt,
io3
i
p.
~)
U
J
fj\
^ xj
and
(P.
ne
wh
can
dcr theb. Grdber-
aits
i,
the silent one
Sail.
;
8,
I,
I
I
\\ r-t
Edfu R.
;
(?j.
I,
265.
Turin Pap.
25, 3
6
R.).
who
,
f V
sprung from the forehead
.
9>
^ rAcious
Erman, Denksteine
sprung from the
,
-^
fj\
*-
>
f.
"A
*
CUV?
:
v
has come forth
iDendereh).
Re
from
;
Brugsch, Thcs. 760
Speos Artemidos (Hatshepsowet), Urkunden,
IV, 387.
^A |\::Z that
comes
forth
,
the
from
with the
"one
Hmnw
;
^^
V
the livin
T
lion S"
<o
\>
^/] <
?)
;
Pm lae
C
Phot. 1448 (Wb.). f
tnc
south,
>
strength;
Philae, Phot.
627
beak),
111, 61.
lion
Z1
(or
Nav. 125,3 (confession).
Totb.
^, truc^?) of heart; Urkunden
nose"
017>.)
mighty
in
(Thoth of Pnubs as
Shu).
I
iv
L)
lion
with dread ful growl; Philae, Zettel, 217
(Wb.).
n^Jf"^
Inrl^
parent; Totb. Nav. 182, 8
f
.
whose
l ^"
protect his
EPITHETS OF THOTH.
^ the Lord of All Inscr.
V\ -r^>
O
I,
,
D
who
A A
mh
0=
<^
44
Si
ib
;
Dend.
AJ^fl
*S^ 4^Dnl
II,
3i
II,
m
the
7
wh
Atum
<=
(Cf.
(W>.).
s
\
fill 8
tn e wdi-t with
what
tness
Leyden V,
the true witness; Cairo, 20539,
^fc"^^ AA^VA
it
182,
I
I
Ji vi
|
true
36.
i.
compared with Thoth). Cairo, 74: Brit. Mus. 581 (Stela N. K.).
Nav.
Mar.,
;
p. 116.
Edfu, Mammisi,
;
as
z^^^^i
01 Mar.,
needs
it
self-begotten; Turin Pap. (P. and R.) 25,
,
,
.e
a.
^
1
po-
II, 71.
Phot. 978
w^
65
son of
,
)
impartial
b and
\x}/
,
excellent and
II, 83.
Mar., Dend.
place; Philae,
its
the
loves ml f t, Turin, no. 101, Funerary Stela (N. K.).
the
,
of Nefer Sechem, Piehl,
|
|
litarch; Mar., Dend.
,
Tomb
122.
~JW ^^ ^_/I
|
whose stylus protected
Thebes,
;
187
\Vb.,
witness
3
(M. K.
:
king,
no. 116, Sethe, 25,
for
the
gods,
I
4.
of gladness; Philae, Phot.
lord
14891496 (Thoth
of Pnubs).
jl^P%o
nb
ihv-t,
lord of old age; Philae, Phot. ion.
<=,
^AAAAA
/
undantly
\\
;
D
000
|AA,
Lord of wine who drinks ab-
2i*
Philae, Phot. 1434 (Wb.)
:
cf.
Phot. 1447 (Pnubs).
1
EPITHETS OF THOT11.
88
^7-$-, lord of
Edfu R.
life,
lord of life-time
,
Falken
Philae
r.
401.
Junker, Bericht Strabo
;
(WZKM
lord of purification
,
I,
iibcr
d. h.
26 \ p. 46.
Philae, Zettel 54 (Wb.)
;
s
:
^
Philae, Zettel 54 (Wb.\
lord of heaven
,
lord of judging
|
LJ
N|
X
,
io3i
O, lord of mdn
Louvre 3238a ^ lord of
;;/?
74
II,
b.
is
Hb m
Louvre
ntr,
A
(XXth Dyn.)
71
XVIIIthDyn.) and often Totb.
in late
Nav.
:
Pap.
period.
i83, 48
:
22.
hnr, lord of triumph
;
first
Philae, Phot. 1448
month of the
Uh-t-
hnv\.
of the gods;
lord
,
^.\ no. 3
(X. K.).
on the igth of the
feast
s
(Thoth season
Avignon (U
;
Mar, Demi. 11,71:
./;
;;?r
//
1
(letter,
Metternich Stela,
P. 8049,
Berlin,
col.
17,2
3
Chons-Thoth).
D Jl li
Mar., Dend.
hnr), lord of speech
(or,
(M. K.^: Turin,
i
;
Urkunden IV, 232.
:
\_J
nb mdtr
1
Turin Stela, no. 157
;
, i
i
lord of laws
;
Totb.
Nav.
182, 8 (ace. to Af.).
i
w, lord of the hdn (bundle of shrubs used
Edfu, Mammisi, 22 a
:
Edfu R.
PJ^i^
p. 76.
Cf.
^
J^l^
in
:NIar
the "
//// rd)
;
Dcnd ni
II, 67.
lord of thc
-^^Miouse
;
Edfu R.
I,
63 (Chons-
Thoth).
A o, /N
lord of eternity;
Dyn.); Sethe
i3, 87.
Thebes,
Tomb
of
W
sdn>
(XXth
EPITHETS OF THOTH. lord of magic
,
r\/vn
lord of foreign lands
T
Urkunden ,
54
I,
;
lord of script
Mar., Dend.
^z^0,
182, 8 (ace. to Af.).
Totb. (Nav.)
;
L. D.
II,
;
Wady Maghara
II, 71.
7
-^sffti^
lord of drunkenness
(O. K.),
a.
152
Mar., Dend. IV, 74
;
189
ij e:
II,
:
Edfu R.
J^
I,
^n
cf.
267.
Philae, Phot. 1447 (Wb.) (Thoth
;
as an associate of Tefnut of Nubia). I
f
r
n r
^Y^
the beautiful one of the night
b>
Mus.
tropol.
=
12, 182, 2
unknown
"
i
^-,
(Stele
the
who
did evil against
it
;
D.).
Turin Pap.
;
who
,
XVIIIth
Edfu R.
II,
cTlJn iihb gnjj
t
(P.
n
the
rescues
New York Me-
;
and R.) dl-t
25, 3
f.
him
from
3g (king as Thoth).
n ntrji
nr-t
Mainmisi
\
and men). (Edfu) 116 (annalist of gods j
i
i
i
Q
H, Annalist of the Enncad, Edfu,
Mam-
I
misi, p. 21. AA/WV\ ,
o
determiner of length of
strong ^ of arm
,
Anastasi
;
life
Edfu R.
;
I,
27.
10, 6.
I,
J]
,\AAAAA <f*3
Thoth
nht
I
...>>>>>
^TT
*~T\ /WWVA Jj,
strong of thigh
Edfu as
in
and eagle
lion
Edfu
;
=
=
I,
263
1 1
tongue of
tongue of
Atum
Re
;
;
(Chons-
Horus of Edfu).
the strong one of the gods, Pyr. 1237
fl,
p
hps,
c.
Brugsch, Thes. 759, 3o
Mar., Ab.
I,
808, king of eternity; Totb. (Nav.)
52.
i,
3.
a.
EPITHETS OF THOTH.
igo
king
"I,
of the gods, Turin, Stela 157 (N. K.).
(?)
-A.
the unapproachable; L. D. IV, 58 a (Dendereh).
-,
,
great god
Leyden, V,
;
i
(N. K.)
Turin, Stela 187 (N.
:
K.\
and often elsewhere.
^*f
tne
reat
"d
8"
Metternich Stela, 49.
;
the
,
stasi
V,
whom
for
god
longs; Ana-
Hmnn>
9, 2.
venerable god l^^zzucz^, JKa O
in
Edfu
Edfu R.
;
I,
164.
<^
I
Re
"
Totb. (Lepsius)
ni
283
)rr
i3i,
Chons-Thoth
i
Edfu
in
=
<bx
|
nirh-t,
who knows
Mar., Dcnd. IV,
i
V^} ^
12.
[This
strength; Edfu R.
in
I,
Horus).
&\ wlio knows reckoning: Edfu R. r//
the night,
in
i.
the lion great
sfi-t,
thatshincs
I,
63.
the balance
is
also,
(?)
;
EdfuR.
II 3
r.
apparently, written, <
um>
Geogr. Inschr. I/ioo. Dendereh
^
:
<=:=
Mar., Demi.
II,
46
(1
.
^,
Luxor, Chamber of Chons,
<
Recueil,
16,
55
Mar., Dcnd.
;
^^^
Leden
V,
i
wll
^1
^ ivcs the
to
its
owner
;
"
^
^
in
its
P lacc
;
Mar.,
I, 4 3 a.
who Mar.,
^^-Eye
(N. K.). sets the
Dend.
"
II, 83.]
y;t //i/.
II,
65
a.
sets
the
iih-t
in its
former place;
EPITHETS OF THOTH.
i
O
who
o
I
who
his
in
is
him
to
life
SaJhure
Borchardt,
favour;
I,
124
p.
Dyn.).
n JO
who
,
Karnak, Temple of v\
puts things in their due place
;
\\
i
Amon
(Rams. IV), Sethe
who gave words and
,
151 a bis, 9 (Ace. to
mosis
of
Rives length
\v
(XlXth
. y
191
Aa)
:
Mariette,
7ofb.
script;
Karnak
107 (Wb.).
3,
(Nav.)
27 (Thut-
16,
III).
-^7
C
i
who
,
gives
Annales du service, vol.
J
the
^,
\\
(Nav.) 85,
8, p.
to
(?)
all
12 (inscription of
the
gods
;
Nectanebos).
Turin Pap. (P. and R.j 125: Totb.
ibis;
14.
the j
and
glory
"
reat ibis
;
Turin Pap.
23, 5 f
.
(P.
\.
R.).
mnh hkhv, the
hb
Edfu R.
II,
1
Ibis splendid
in
magic
;
6.
X >
TG
O^^^-
]f
delighting in m?-t\ Mar., Dend.
he of the
,
/2f
"
(
see above P- l3 4)
the shining one; Mar., Dend.
Dweller
in
the pr- f nh
(
J
II, 9
[Perhaps to be read as mhi
II, 58.
A
the venerable Ibis;
Anast. V,
II,
41.
Mar., Dend.
:
jT u
9, 2.
Ill,
53
r.
Mar., Dend. ]
?]
library")
;
Louvre, Catal.
232 (Ptolemaic). >
\
-N,
dweller in
Cairo 20025 (M. K.).
the
Jit
ibt
^see above, p. i52f.);
I
EPITHETS OF THOTH.
92
V
I
\ he that
Vienna, Kunst-
;
Museum, Sarcophagus Room
historisches
the great
1
on the balance
is
t ^ie
tfw;
"
reat
*
ri
l-
i
I,
XX.
no.
of the 8 ds; Edfu
^*
ods and
^
men
;
Bericht Strabos iiber den heiligcn Falken ron Philac (\VZKM. Cf.
26), p. 46.
68 u
dM!
//;/
jrr of the
Ennead, Mar., Dend.
hri did! JIT n ntru nlnv-t, Edfu,
;
R.
II,
80
III.
hri dldj n*r
:
of the Great Ennead, Philae, Zettel 2071 (Wb.).
Mus. 528 and 524 (Necht
Hritish
^ ;7?r <Ci
harheb). ;
nich
vStela,
f?cVJ
t
^uf
//;/
of
w
XV^
,
and
Q
N
r
|
^, I
I
I
i
i
o
,
Metter-
;
of
ruler
(\\ b.).
Nut; Pyr. 2i5oc.
of the
Amduat
cf.
:
^
l)u-
50.
Eye of Horus,
Totb.
(Nav.X
c 8
|
57.
9,
, I
heaven and earth
books; Philae, Phot. 1010
michen, Batigeschichte,
,
in
the great magician, Little
i
I
;;n"-/
49.
hri did* of
,
,
/? ;-/
lord of judging; Edfu, R.I, 108.
I
lord of books; Mar., Dend. IV, 74: r/*. IV, 5 3.
i
]!, I
lord of the
Ennead;
Philae, Phot, 995
(\\ b.}.
I
/^|
lord of eternity; Hannover, no. 3i (N.
*?, to Afj.
praised
of
Re;
7o/^.
(Nav.)
K.\ 182,
8
(Ace.
EPITHETS OF THOTH.
^
M
X
htm [>*
bf}
Two
the reckoner; Edfu, R.
Or**
reckoner of time
,
I,
Papyri,
PL XIV.
259
Totb. (Nav.)
Cf.
der griech. rum. Zeit,
o,
Karnak,
112.
JH
I
II, 41.
:
reckoner of time for gods and men; Edfu R.
|"^,
I,
K
74 b
Abd, Sethe, Wb.)
el
AAAAAA
3
Ill,
;
100, 10].
Philae, Phot. 1011 (Wb.).
;
Thebes, Tempelinschriften
Bab
[cf,
reckoner of gifts; Mar., Dend.
/8,
ft
}
93
with fierce aspect [to annihilate the ba]
Geogr. Pap. Tunis. 3,
i
reckoner of years
s ^
Edfu R.
;
27.
I,
sic
Ilia JH
,
<^>l
I
who reckons
all
Edfu,
things;
Inscr.
Piehl,
I
II, 101.
^ [)
r
I
with ml o pleased ,
,
f
-t;
Brugsch, Thes. 760.
bearer of the Horus-eye
Philae,
:
Phot.
i3g8,
\\ b.
(Thoth of Pnubs). _,
i,
R.
I,
is
under his tree; Mar., Ab.
who
hwi thvi
I,
Two Lands
protects the
pi.
38
c.
Edfu,
;
56.
he that came into being
/
Jr
he that
|,
at the
beginning; Brugsch
Thes. 760 (Dendereh). $
^ e ^iat came
JxN
Mar., Dend. IV, 76
^
53
^^w^
ker,
,
Bericht
(WZKM., ,
Tliotti, the
*
nto being
at
the
beginning
e.
who
leads the throne of the
Strabos
den
ilber
heil.
Ennead
Falken
von
26), p. 46.
who
protects Set
Hermes of EqyPt.
;
;
Pyr. 1465
c. l3
;
Jun
Philae
EPITHETS OF THOTH.
94 sic)
*^^, he that
]
hour (Sethos IV,
^\
^7 ^,
is
^
/WWW
his stairs;
Great Amduat, 2nd
3o/3i).
Lord
Chons-Horus,
Auszug der Hathor, ,
on
amulet
of the
p. 66.
president of the house of books
,
Junker,
;
Louvre A, 117
;
he that presides over the land of Egypt
Mar.,
;
511
Demi.
a.
3;
II,
son of
Re; Turin Pap.
(P.
and R.) 125 (N. K.).
"<|JJ]ojj,
Re
1U^, son of
f
,
Kdfu, R.
;
266.
I,
Mar., Dcnd.
;
3y a
II,
the scribe; Totb. (Nav.) 69,
~, scribe strong of arm
scribe of
, i
i^--
i
!
LJ
i
<^>
1
nak,
thos
I,
1
1
ini
-t
;
295.
12 (ace. to Pb.).
L. D. IV, 58 a (Dendereh).
Totb. (Nav.)
3.
182,
3.
i
, I
Edfu, R.
excellent scribe; Totb. (Nav.) 182, 2
{,
i
;
n
:
scribe of mJ
-t
for the
Great Ennead
;
Kar-
<^>
I
Temple
of Chons,
L. D.
Ill,
220 d
(time
of Se-
I).
^7
x
A
O
X
X
,
scribe of m?-t for the
Lord of eternity
;
Turin, 912.
^counts
o Harachtes
;
Harris Magical Papyrus
TJjl, Anastasi, V,
9, 2.
letter-writer
I,
(?)
6
for
Re-
8.
of the
Ennead;
EPITHETS OF THOTH. scr
^e
f
<^>
the
,
^ e divine book; Salt, 825, VIF,
Pyr. 1146
JjJJ^ =>
t
f o
c.
r fr^z
&/<
,
195
Berlin, P. 8055, col.
;
8,
gf
I
knowing one
Stela of
;
Tutanchamon,
Rec.
29, i66. I
i
&\
wno makes
U
great
i
him that
skilled in his
is
employment
Cairo,
;
Ostracon,
\Vb., no. 9.
sip sbk-t
Mar., Dend.
,
3( r
j Lc2>-
\a.
I
^
Q.
,
II,
who
i JJ U the glorifications of his formulae
who
,
/
1
II,
i
i
I
a.
glorifies Osiris
with
i
i
i
glorifies the
T vS,
65
who makes
L. D. IV, 57 b.
;
two Eyes; Mar., Dend.
Ill, 19 n.
Mar, Dend.
great m?-t in Egypt;
a.
74 ^m
O -^K years.
1 T
who
V
a 3 j
,
Edfu R. \
<c=r>
^
*^
r|
( /z
r ;/>)
and multiplies
27.
I, TV
-cs^r
r
time
increases
f_g\
I
I
I
^>= ,
who makes
against his foes; Totb. (Nav.),
c.
12
i,
Osiris triumphant -i 3.
(A frequent
epithet.)
A
J
Lcs>-
I
who makes
%\,
splendid his creator
;
Totb. (Nav.),
182, 8 (Ace. to Af.).
,
eldest child of
Mar., Dend. n i__j 1 I
,wvwN^
(iJ^^^
DIII
w
I,
]
65
10
Re; Diimichen,
Baugeschichte
XXV:
a.
establishes laws;
Edfu R.
124.
I,
(The
king is often thus described as compared with Thoth Ptolemaic texts). 1
3*
in
EPITHETS OF THOTH.
196
Re
^\ a second
w
*
l*w
10
announces
tn e
wfek
who
<
>!
pg
^
Edfu,
;
...
.
>
I,
267 (Chons-Thot).
morning
gives peace to the
;
Totb. (Nav.) 182, 10.
Two Lands
;
7bffc.
(Nav.)
182, 8 (Af).
~
O
^
^ ^= ^^_
^.
"
L
who soothes the heart of i *^ ..^ the gods with his words; Philae, Zettel 91 (Wb.\
JJ^
I
,.flfe
-
,
commander; Mar., Dend.
II,
41 a:
Cf.
(1
],
Ill,
A?/z</.
the
,
V,
i
47
a,
^mofthe
fl
[4
;
^,
Mar., Dend.
gods;^!^
I,
^T
78 b.
the divine shm
i>,
Mar.,
ft,
;
Leyden,
(N. K.).
th e great
.s
Aw
L. D. IV, 76 e (Dendereh).
;
the venerable
,
\
b
|
}*~^
A ///;/;
Dakkeh, Phot. 1919 (Wb..
whose name
<==>
mentioned
is
in
the
|Tj,
birth-house; Philae, Phot. 467
|
|(j
of the
Y z ^^
who
[
Two Lands
inscribes the royal-rule of the lord
Edfu, R.
;
(\Vb.).
I,
^37^=-==., who
27.
records
all
that
exists
|
on earth H
Y
C ,
;
Edfu, R.
I,
who overthrows
297.
the
foes;
Philae,
I
Phot. 1484, 1448,
etc. (}Vb.).
I
,
who overthrows
the
enemy
in
every
land; L. D. IV, 57 b. ,
who
pleases
the splendid one with his .v/t-/-eye
Graeco-Rom. period
;
(or
reconciles)
Thebes, Temples of Karnak, Bab el abd, Sethe 20, io3. ;
EPITHETS OF THOTH.
who Edfu, R. ^*~1
the gods
Rams.
V_^x
T
5
|
<
^-
a,
and often
brother-gods;
~
w^
> >
Mar., Dend.
T
Wh
^/v^A
/p^j i
r$r\
the
reconciles
a pp eases
"
Dend. (Hathor) with script; Mar.,
H
07
107.
3,
who
II,
-fl.
1vi2^^ men"
;
Karnak, Temple of Chons
Cf.
IV), Sethe
fvj|, X-L \-l Qu Leyden, V, i (N. K.). ^ =^
V
LI
Eye
Philae, Phot. 1448 (Wb.)
Mar., Dend.
;
in Ptol. texts.
elsewhere
his
in the texts of Philae.
who appeases
(time of
Mr-;
a PP eascs the
wll
and often !,
Horus with
(?)
259.
I,
^Qu
reconciles
197
ot
Ill, 72 a.
pleases the gods with their gifts
;
i
i
65 a.
I,
who advances
ImUlli!
^stress
t^ e
\\ b.,
Cairo,
positions;
no. 16,
Sethe, 25, 74.
f\ ^ necropolis
,
Totb. (Nav.),
A
the guide
,
182, io
in the
and nether
earth
ii.
Pap. Hearst, VI,
;
Duat
25, 3.
guide of heaven,
,
;
illumines the
Turin Pap. (P. and R.)
;
:
world
who
e
the time-determiner (sk
h e w)
;
io.
Burn.,
Tempelinschr.
o
Taf.
(1 I
^P^ ^^
K
1.
4,
3
^f^ JL1,
:
A
^^ -
\\
~==
l=
l>.
,
Mar.
;
Dend.
II,
73c.
I
I
the
g-reat
sd)
that
came
forth
^<==>_B^ACZ] j5^ from the Nile; Pyr. 126 (identified with Thoth by Totb.
[Nav.] 178, i3f.X H I
^ AAAAAA
@
\2g; R /K
(VWWV *^ 0.1 |
^ Hi
w ho
^
of every foreign land
;
distinguishes
Brit. Mus., no. 551.
the
tongue
EPITHETS OF THOTH.
198
kll
Wh P roclaims
a^fi
Rcc. 29,
1
1
who
1
fashioned
first
Shu
great
;
hk!n>)
Edfu, R.
Philae,
;
>
Pnubs O
^V
^
^3
Q
3
_
<=>
cc
,
his
in
thC great
o
%^ A ^=^
<::=:>
J]
Re; Deb od,
1921, \Vb.
who
dri ves
away
the evil that
is
Thebanische Tempelinschr. griech.-
Sethe,
;
Bab
skilled in
IJi
Sethe
el
Abd Wb..
knowledge; Karnak, Hypostyle,
21, 67.
ft
acute
,
;
|
Dumichen, #wf. /w//r.
II, 4 3 a, 3.
the mysterious; Totb. (Nav.) 116, 6
>l,
)
m,
1
eldest child of
I
1
S^v
,
Phot. 1447 (Wb.) (Thoth of
neighbourhood; Philae, 1898 (\Vb.\
hn.Zcit; Karnak,
UJ!
Shu
Dakkeh, Phot.
:
the venerable
x a
164.
I
Phot. 1691
^
wrote
s^\ 1
Qa
I,
and
as identified with Shu).
S
=>Tffi
x
Tutanchamon,
signs
i
(s? tit nhb
the
,
Stela of
;
66,
^^fe*=Tri magic
laws
Wh
mouth
cool of
fashioned
all
who made
;
Turin Pap.
things
all
-7.
Edfu, R.
;
I,
that exists; Edfu,
fashioned things beautiful
;
1
24,
4.
289.
R.
I,
164.
Dend. Brugsch, Thes.
759, 3oa.
V
^
v* f N AAAAAA
of
,
who
created purification
Ma et
;
Mar., Ab.
Bull of heaven
;
I,
;
Philae, Zettel
<u **
pi. 27, etc. etc.
Dcnd. Brugsch, Thes.
I,
37
,
27.
EPITHETS OF THOTH
W
8 *
_l^
MA
f\
AA.
who beholdeth what cometh
r~S"
ards; Totb. Nzv. 182,
7\Vn %s^,
199 after-
10.
the great gmhs
Kasr
;
el
Agouz
(Mallet).
""
"
/\
/I
^3
1
-
>
<^3I-
whose words established the
1
AA^wJ _L_
ff X
<f
c
o
1
Nav.
Totb.
Lands;
^, the
182, 4.
he of the palette; Turin Pap.
gsti\
the ibis; Dend. Dumichen, Rez.
^,
Dend. M. D.
X
^
23, 8.
XXVI/XIIL. @
516.
II,
the great ibis
,
Two
\>\>,
*
Philae,
;
Temple
of Arensnuphis,
East Wall, Standards. the venerable ibis; Brugsch, Thes. 760.
,
D ^"^
D -ZT
^ 5
^Ifl
M
away
I
^
I
a 1
I)
the unique thn
Portal of 145, 2 3 (6th
S fK
msi mshn-t
1
l
I
,
1
chases
12.
Edfu, R.
;
I,
270.
Lepsius, Book of the Dead,
Netherworld. Cf. Mar., Dend.
who determines
?
CD
;
Horus
minister of
Q
that
ibis
1111
the foes; Dend. M. D. IV,
I,
fate
(tni
II,
33 c)
on
the
sln>)
Philae, Phot. 1010 (Wb.). , f
I,
venerable
the
^Hlfl[]
who
gives air to \Vn nfr
;
Piehl, Inscr.
123. r
who gives ^l V/^g^\^ y KI c =^3 m* Tomb of Nb nnmf, Thebes (
,
breath to the weary of heart
;
i
J^
>^^^M^I^
<=
of every
^, Dili
rQ
man
who
;
)
who
Metternich,
63 Wb.). (Sethe, 12, nostrils gives breath to the 18.
no. 116. gives laws; Cairo, Wb.,
200
EPITHETS OF THOTH.
w who
<n>
T*^^_ <z_>
i
*
,
^
gives office to whomsoever he loves;
Turin, no. 173 (N. K.).
dnm
,
Q iK
fir
L. D. Ill, 276 g.
;
_ df
w
^
10
P uri ^ es the Ennead with his hands;
Edfu, Mammisi, p. 69.
D
<o
5C Isis
;
^^^
3 a
i
W
Edfu, R.
in the eastern
Jj ^pc^D"^.,
,
who
182, 9.
J
inS the
Tw
Halves
wh
makes
J]
I,
63.
heavens; Turin Pap.
who
drives
for the son of
drives
away
away
24, 10
strife
t
if.
evil; Nav., Totb.
182,
3.
the voice [of anger?]; Nav., Totb.
Appendix
Some
C.
divine associates of Thoth. (a)
Isds and Istn.
Greek period Thoth is very frequently has been generally assumed that Isds distinct divinities, and possible con two and Istn designate a conjectured Persian inagos Ostanes and Istn nections between have been put forward by Egyptologists in discussing the Hermetic legend of Dernocritus of Abdera. (i) The truth seems In the texts of the
called Isds
to be,
and
It
Istn.
however, that the name
Istn
has arisen through a con
Thus the (2) (ds) with the sign name Isds determined with the ds-jar came to be read as Isds-n. and then as Isdn f or Istn. This misunderstanding was assisted * and AA^AA, and, possibly probably by a confusion between
fusion of the sign 5
also,
word
the circumstance that there existed a
by
which
(")
(like ds)
meant
forms which appear has become Istn
or "jar"
(dm)
The following help to show how
list
"pot".
the texts will
in
A
*
of
Isds
:
145,
Lepsius,
81. 86);
3g.
ch.
Nav.,
(Totb.
(j
[1
17,41);
^^
(Mar.,
(Dendereh, Dum., Rez. XVII);
Mammisi,
p. 16)
;
(j
M
(iNO
(ibid.,
|
!
q|
__ D ^J
(
Dend.
3 9 c)
00^=3 ol 1
The forms
p. 89).
I,
Totb ;
(Edfu, ni
I
and
(1)
459
111
^
See Maspero
1 1
in
also occur in Dendereh.
P. S. B. A., vol. 20,
Goodwin on
464. Cf. A. Z. 1872, article by (2)
Cf.
Sphinx,
vol. 2,
p.
113
;
pp. 140 the
ff.
Biblioth. eg.,
name Astennu
review of Lcbensmiider by Piehl.
vol. 27,
SOME DIVINE ASSOCIATES OF THOTH.
202
obvious that the jar-determinative, where it occurs in connection with this name, ought to be read as ds. The Istn form of the name is much later than the Isdxform. It does not occur in any early text, \vhile /sds is found even in the M. K. Istn is variously written: It is
^ jj
Tomb
(Thebes,
of Nb-wnnf, Sethe
XJ (Diimichen, ,Mar.,
7>fm/.
35
(
a>;
(ibid.
;
(Edfu,
Bab
.Kzirnak, It
57 b)
I,
Manwtisi,
II,
pi. 26)
I,
12,
;
64
D ^iW.
i8b);
II
p. 91);
these forms (except those written
all
as arising either from a
Q\ could be explained
with the sign
copy,
Abd, Sethe. 20,92 Wb.\
el
obvious that
is
Tempelinschr.
s
misreading of the jar-sign ds, or from a confusion of AAAAAA \vith * It must be admitted, however, that the priestly scribes .
of the
Graeco-Roman period probably regarded
and
Isds
Istn
as fairly distinct divinities. Whether in that period the name of a Persian sage Ostanes had any part in helping to set up Istn as distinct
the other hand,
mocritus
We may
uncertain. that
Istn
pp. i26f.
that
name
Maspero on
must
I
admit
/WWAA
name
When
Q
that
the
this question,
on the name
(2) See article f.
s
function is
~~*\
HSX^
^^-^
no wise connected with
in
scribe
the
P. S. B. A.,
vol. 20,
"
Astennu"
(Istn)
9, 7),
(] (A. Z.
or, later,
probably
derived
from
n
*
\~jjff
I
I
(1911), p. 34, Sethe on
"Das
A.
/..
1872,
\Vort fur Konig von
15, 99).
The
V
<^
is
1400.
I
\
crown
pp.
by Goodwin,
pper Kgvpt is emploved in writing the name we intended to write Istn, for the crown is written
crown of
[} stn (Berlin, Amon-ritual
of the
"se-
Istn. (2}
(1) See
pp. 108
to
J
110.551)
(Brit. I\Ius.,
his
Thoth
,
Worterbuch,
thinks,
Brugsch
(as
"distinguish"
and
i,
w$P
not connected with a verb
is
or
parate"
double of the Kgyptian Istn,(i) must remain regard it, however, as practically certain
a
is
from, and independent of Isds, or whether, on the Memphitic Ostanes of the story of De-
^x Jr~^
L
w
Oberdgypten",
..
See A. Z. 49
SOME DIVINE ASSOCIATES OF THOTH. The
Thoth with
of
identification
Isds
2o3
a familiar
is
(Istri)
Descriptions of Ptolemy like "The good god [the king], the
feature of the Ptolemaic texts.
Mar, Dcnd.
that in
I, 42 a the excellent son :
1
or that in Edfu, heir of Thoth who the Mammisi, splendid god, Did! Hri like who lives on the good, (== Thoth), the judges rhii of the heir frequently \Vp good god, the son of Isds, occur in the Ptolemaic texts, (i) The determination of Isds-
heir of Thoth,
p. 16
of Isds
,
"The
:
i",
^, which
with the Thoth-determinative
not unusual in the
is
same direction. In pre-Ptolemaic Ptolemaic texts, points texts the identification of Thoth with Isds is also found. In the Book of the Dead, ch. 17, 41 (Naville) Set and Isds are called (2) and Isds is put together as the "Lords of Ma in the
et",
of the
"Lord
s^7^
epithet
This reminds us of Thoth
(3)
Museum Cambridge
in the Fitzwilliam
s
Catalogue of the Egyptian collection
the
in
west".
and
(p. 84),
other
his
of epithets above), and epithet (see with Isds goes back of Thoth suggests that the identification to the N. K. In the Book of the Dead edited by Lepsius, of the
"Bull
we read
ch. 145, 86. 87
of the netherworld
:
& _K^ \\
in
(1)
In the text
V
of Re,
^
(a)
Re;
R";
(g) the
5
The
context.
Thoth
(
YI vi
-
Hu
Since
f.).
we have here
in
(b) (d)
great
Edfu R.
nW-t\
further
a
extol
I
i
(j*
and Sia appear
suggestion
of the
such fashion
S$M
T J^
as
the
(h)
:
to
*^.
(2)
(3)
Grapovv
in
his
instead of Set. For
860.
ml
f .t
edition
Thoth
see
in
of ch. 17 as
X O
ft
in
logic (Gf.
list
^O^ij
|1
is
7.vrf
distinct
heart
called Isds
in
<3Z^
(e)
;
the
same
I,
Appendix (Religiose
2
see the )
individualities,
is
a
good
Egyptian theology to which re
Edfu R.
1
I
to eight
as thn,
the separation of different aspects of
make them almost
made above.
as nb
S.vM.
form
^ [j
little
his
"in
^^
|
MV-t and
to
Hmmv
Lord of
want of clearness and
For Thoth
I,
(c) the
m) f -t
ference has been frequently
Champ., Not.
508 Ptolemy IV presents a figure of ni^-t
I,
Wprhm
offering of a
illustration of that
Thoth
cf ^id. 81
;
identification of Isds with Thoth.
divinities:
(fj
i
context
this
same
i
prayer to be recited at the gates
in a
enter into the house of Isds
"I
the T^^QQJJ)"
list
west"
521 for
a
similar
list.)
B.
Urkunden tomb of
(J
I,
p.
U
/J&
44) in
I
reads
Thebes.
SOME DIVINE ASSOCIATES OF THOTH.
204
This identification of Thoth with Isds in the funerary K. and later periods did not prevent Egyptian scribes of the same periods from holding the two beings apart. Thus the members of the Dhil-t mentioned in Totb. (Nav.) 18, 24 are Thoth, Osiris, Anubis, and Isds -- Thoth and Isds being enumerated as distinct individuals, (i) In the context of Lepsius l^otenbuch just referred to (145, 81 83) Isds is grouped, as Thoth often is, with Hu and Sia, which suggests that, just as Hu and Sia are both identical with, and different from, Thoth texts of the N.
Thoth and
(supra p. 104^), so also
were identical and se
Isds
- -
parate for
Egyptian religious thought being regarded, per haps, ultimately as one divinity appearing in different aspects. The primary ground for the identification of Thoth and Isds is probably to be sought in the fact that Isds (Istn) was one of the dog-headed apes associated with the worship of the rising sun in Hmnn>. (2) Thoth was himself an ape-god, and it is not strange that he came to be identified with one
of the sacred apes of his
own
of the
"City
Eight".
(3)
(b) Chons.
Chons was an ancient moon-god whose worship established at Thebes, earlier. (4) (
\
i
the Middle
in
Note that the same Old]
/in the
^S?
confusion between the
(2)
See
F.dfu,
R.
286
I.
where
Tf
mav
and
AAAAAA
26.
pi.
copy,
(5) 1
2,
be
Vi
\\
i
Dumichen. Tempelinschr.,
s
^^^ JT
I
and the i/w -jar, or between
ifs-jar ;
"Traveller",
\U
\\
1
to a
or
tomb of \b-nmnf, Thebes. (Sethe
64) consists of Thoth, Osiris, Anubis, and M
due
Kingdom
The name Chons means "Wanderer",
\vas well
and probably
--
~
.
Isds sometimes
appears determined with a jackal figure, as in Hum. Kal-Inschr. pi. 107. This may be due to a confusion between the jackal and the dog-headed ape. Or, possibly, as there is question of a standard, the familiar wp ir/ir/ has displaced the ape. Cf. L. D. IV, 55
(3)
c.
His similar association with the 6//-ape may have brought about
his
connection with the wn-sb.
The only reference to any centre of the cult of Chons outside Thebes in the Cairo 20481 which seems to ascribe to him a M. K. cult near Gebelen, at
(4)
M. K.
is
31
&
1
<CZ>
O
_ZI
(see A. Z. 20 (1882), p. 123
;
47 (1910),
p. 45),
e.
/.
Rizagat.
f\ (5)
The name
is
written
v\ ~H
*
/VWVAA
Tcxtcs rdigieux,
LXXV,
p.
123 (M. K.) 1
periods
it
is
variously written. /VWW\
I
it
is
in
the
TX.
v\ fl
is
O. and M. K. *j
written frequent.
In
Lacau
s
r\ I
^
.
In
the
later
SOME DIVINE ASSOCIATES OF THOTH.
205
to the lunar character of the god.
and obviously points
It
is
not possible to explain why Thebes became a centre of moonunex cult. It might be conjectured, perhaps, that, in some with identified fashion, looh, the moon, was primitively plained a local
on a special lunar name, god in Thebes, who then took and lunar qualities, and, either because his usual symbol had been a human form, or because it was natural to represent the increasing new moon by the symbol of a youth or child, (i) came to be represented in human form as a young man or a child. The association of Chons with Amon and Mut at
Thebes as
their child
probably, of secondary origin.
is,
that Chons and Thoth should, in the and gradually identified with associated course of time, be each other. Their identification is not usual, however, until
was inevitable
It
a fact from which it may the period of the New Kingdom be inferred "that either or both gods possessed something more lunar character. What was true of sun-worship than
merely
was probably true also, to some extent, of moon-worship. The cult of the moon-god was centered in certain shrines by a and local di process of assimilation between the moon-god vinities,
in
which the
The name texts
A/wLv^jy.
moon
is
a
i3o)
across the skies.
(The verb
-
<=
>
(
--^
,
^^
1
A/VNAAA
text
g^S Nav.
Totb.
Cf.
traTerses Egypt in order to rule the
the
in
sense
Edfu
in
of the
"travel",
^
5"
(of
267)
I,
oKZ
rj
-
<==>
ir
18
20:
Egypt)
in
178,
two halves
(R.
^A
I
"Chons
A "who
A
M A).
written :
movement
the
describe
to
written in the Pyramid
C\
XjS$*
this verb
is
employed generally
J\
^AAA^
name Chons from
the
derives
also
is
used
verb is
AAAAAA "journey".
which
with the verb clearly connected
(Pyr.
Chons the old
In the case of
character.
their old non-lunar
something of
divinities retained
local
Ace.
to
his great
Aa,
name
Chons".
Thus the The.ban moon-god gets his name like rvv among the Hebrews. we have the form U)ONC. child of Chons in Thebes is pj hrd, (i) One of the standing epithets child on the first day of "Chons of Edfu, the Chons text in Edfu (R. 255);
In Coptic
"the
Cf.
I,
v
imlh on the i5th,-& illuminating the night like Re
the month,
gods".
title
.
Does n(3
/T\ [) (]
"Chonspechrod",
For the
moon
<d>
H>/
in
who
heaven,
Eye of a
suggest
takes the
place
of the ilhw,
Re who has no equal among
point
of contact
with
Shu?
the
For the
|
"Chons
the
child",
as a child see Mar., Ab.
I,
51,
see 33.
Berlin,
17271,
Statue,
26th
dyn.
SOME DIVINE ASSOCIATES OF THOTH.
206
non-lunar elements, if there were any, practically disappeared, but Thoth retained always much of his local, non-lunar indi viduality. In the New Kingdom their common element brought
two gods closely together, and ultimately led to their identification, (i) Through this identification the popularity of Chons increased and his outside worship extended the
Thebes.
widely
From
(2)
the 20 th dynasty on
Chons constantly assumes
activities of
and
Thoth, and appears frequently as lord of script and as judge - - like Thoth. to be noted that Chons played no part in the Horus-
literature, It is
Set legend,
though, as moon-god, he might naturally have been expected to hold some place in the diama of the great struggle between light and darkness. This is one of the many points which go to show that Thoth s part in that legend is not due solely to his lunar character. It the too,
illustrates,
influence of local circumstance on the development of. early sagas. Before the great intensification of Chons-cult in the
Ramesside age had begun Thoth, the
become universally established
his connection with the Osirian
Of
own
(0 There
(2)
that the
the
"Lord
of
to
him
his
in
This
iri x/jnr.(3)
19, 69,
Karnak"
Chons-Thoth (time of Sethos
called
is
I).
Maspero has suggested (Journal dcs Savants, Nov. 1902, p. 578, note of the cult of Chons in Thebes itself from the icjth.
2)
intensification lich
can be interred
f,
Chons with Thoth, but rather t
pi
Cairo ostracon of 2uth. dyn. containing a prayer to ChonsSee also Karnak Pillar Hall, Northern half Sethe.
a
is
belong is
(\\ b. 91.
Ibis"
OtYO, where
make
drama.
the
epithets of Chons which the most common perhaps, right
Thoth, the
of Chons, had
rival
the worship of Egypt through
in
their
own god
as important
Hermopolis. This
Chons
om
to
is.
dynasty
the
texts,
was not due
the local pride of the
to
an
identification
Thebans who wished
to
as the
widely honoured moon-god and magician of course, nothing more than a conjecture. The
of Thoth -epithets, which s not favourable to
is
common
a
feature
of the
assumptand
N. K.
Maspero s theory of jealousy between Thebes increased importance and popularity of Chons in the Ramesside period, and later, may be due largely, as suggested in the text, to his fusion with Thoth. but it must alsj be regarded as possible that Thoth, on his side, derived new importance from his identification with the Theban Chons. Thebes was a and
Hmmr. The
highly important political and religious centre 1
3)
He
is
also
described 256. 262
epithet in Thebes.
possible
that
A
Thoth
somehow connected
fairly s
as etc.
frequent
Nubian
in
the N. K. period.
imn shnr. This "Chons
epithet
character
as
epithet
p] hrd" of Chons lord
with this epithet of Chons
?
of
(Cf
is,
is
wine Mar..
is
frequent
in
p:dfu.
perhaps his most usual "lord of gladness". Is it
and
Dend.
gladness
may
be
IV, 78 etc. etc.).
SOME DIVINE ASSOCIATES OF THOTH.
207
it is probably derived from designates him as an oracle-god his function of measuring time, as moon-god. The measuring of time suggests the determining of fate. The office of Chons as healer or physician (as illustrated, for instance, in the nar rative of the Bentresh-stele) may possibly belong to him as :
moon-god, but more probably
it
is
due either to his identi
fication with Thoth, the physician of the
or to
Eye of Horus,
the pride of his Theban worshippers who wished thus to make him at least as great as the moon-god of Hermopolis. In the texts of the Graeco-Roman period Chons and
and Thoth frequently identified In Edfu they are identified not freely transferred to Chons. the god of Edfu, the merely with each other but also with sun-disc Horus Bhdti. They appear there in falcon-
Thoth
are
-attributes
are
winged
shape and receive the epithets of Horus. (i) At an early date Chons of Thebes was thrown together with Shu, and the two divinities were there often looked on one. (2) Both were gods of light and their identification was inevitable when Shu began to be especially honoured at Thebes. Shu is the god of the light-space between earth and earth and heaven at the as such he heaven as
separates
(3)
:
and dawn, (4) separating them he seems to raise up hold aloft the heavens. As bearer of the heavens Shu was identified by the Greeks with Herakles. Chons, then, as one with Shu was also identified with Herakles. Shu was one of the two "lion-gods", and thus, too, Chons came to be repre sented sometimes as a lion. The identification of Thoth with and
in
Nubian inscriptions generally, may be Chons and Shu due, in some measure, to the identification of - if not to the but it may be due also solely in Thebes and Shu Onuris. of the in Thoth legend part played by fetches who is like Onuris, and Thoth, Onuris are one,
Shu
in Philae,
and
in
-
;
"he
(1)
Gf.
Edfu
those
similar to
of
R. the
I,
where
275
the
epithets
of
Chons-Thoth are very
Nubian Thoth-Arhensnuphis (Omirislcgende, pp.
f. long passage about Chons Edfu. R. II, 67 Herodot, AZ. i8if. Wiedemann, Cf. Rcc. 79 21, p. 1906, p. (2) which the dead traverse on their way to heaven (3) The space
7
12).
Cf. also the
:
Sw
in
:
p. is
200. called
Pyr. 825. (4)
For
this
/the secret being of
idea
see Great
Shu who
Amduat (Leyden), I2th hour, which speaks dawn
divides earth and heaven at the
.
of
SOME DIVINE ASSOCIATES OF THOTH.
208
back the Eye that was far away". Since all three gods in the legend of Onuris agree largely in function, they tend to merge into each other, (i)
Nhmt
(c)
I
\v1i.
We
find frequently associated with Thoth in the later pe riods a divinity who is called Nhm-t-n tt "She that rescues the plundered". The second constituent of the name was
written in the N. K. usually with
(Leyden, Pap.
844: recto
I,
two
final
^
(1, (j
2, 9),
or ^
D
^)\\ QQMj^ n P*i _cc^ I
i
(Bauer,
i
This second element of the name
Berlin P. 3025, 68).
passive participle of the verb ^
D
4)^\^> to r I
_>3fc
is
a
or plunder.
k>
JJ
the very late texts that we find the whole name only as a single word with a feminine ending written Nkm-t-*w!i It
in
is
^f)^[)[j~$
(See, Dend. L. IX IV, 5 8a etc.),
for
the feminine ending really belongs to the first part. (2) Sethe has proposed to explain the name as meaning "She who re covers (or rescues) the stolen". (3) Gardiner prefers to take it
-
as
who
"She
rescues the
plundered", (4)
activity rather to the person who has the property that has been stolen.
\hm-tof
closely associated with Thoth in a variety Thes. 790) she is called of IJmnti head of Dendereh, daughter of Re and
"mistress
Junker
(2) See
W"S
("""
%
treatment of this point
s
the
in
of
necropolis
Onurislegcnde pp.
7
Hmnw\ 12,
49, 58,
ft
().
and
for the
writing
of feminine
ending Sethe,
Zur Sage des Sonnen-
i.>.
Vcrbnm
(3)
Isis
>nv
IJlljL
Cf.
augcs, p.
/.
,
"
etc.
etc.,
i
Dendereh (Brugsch,
d MO
in
(1)
is
)j>}i
In
ways.
ruler
referring her
been plundered than
3)
p. 899.
II,
according to
Ai/.ato7jv/
Sethe equates her with At/.atoaJvrj and refers to Plutarch, the chief of the Muses at Hermopolis is called
whom
.
(
Notes on the Story of Sinn/ie, p 42. Brugsch (Rel. u. Myth., p. 471) explains the name as "throwing back the violent". This explanation is excluded by the usual meaning of nhm viz, "rescue". We need not, therefore, seek to (4)
connect
with
goddess
as
or Set p.
:
cf.
15 if.)
the if
name
Plutarch, that
Nhm
t-
wJi
the
wearing of
the sistrum implied her office of /.
Nhm
ct ().,
t-
wli
ch. f>3).
is
a
sistrum-headdress
a
"repelling
Hence too we may
the
reject
violent"
(/ . c.
Turayeff
mere personification of Thoth
s
s
by
the
Typhon
suggestion
magical power.
SOME DIVINE ASSOCIATES OF THOTH; She
is
called
also
"lady
Diimichen, Geogr. In. and elsewhere she is the Delta,
^^=z o
Ill,
87
made
V f^ 8
of the
\\
she
Pr-Hmnw"
gets
the
(L.
209
D. IV, 58 a). In
title
J^^^^t^
mistress of the city of
(Mar., Dend.
II, 27, 15).
Thoth
in
She appears
5
memorial stela of N.K). (Leyden V, Edfu (R. I, 58) she appears with Thoth, the Great Ss!-t, II w, Sia, Hds, and Onuris. It would seem that her appearance in the Thoth-shrines at Hermopolis Magna and in the i5th. Delta nome, and other wise, in close relation with Thoth is due to her character as a goddess of justice, as one whose duty it was to rescue the plundered and oppressed. She was a sort of Egyptian Justitia or A[y.ato9 jvY). Thoth, as we have seen, was a legislator and He judge "whose abomination it was to show partiality was thus the most fitting counterpart to, and companion for along with Thoth
In a
list
in Hsr-t
of divinities
i
;
in
.
Nhm-t-^wti.
Nhm-t-wli often seems
to
be no more
than a form of
appearance of Hathor. In Philae (Z. 964, \Vb.) she appears with the sistrum headdress (which belongs to Hathor) and is called u nb-t th in Philae, Eye of Re, mistress of feasts etc." "Nb-t and "Eye of Re" are distinctive epithets of Hathor. In the th"
Amon at Karnak (Champ. Not. II, 82, 3) Hathor accom wti Thoth is called Nhm-t-wli, nb-t pt. Like Nhm-t panying Hathor also is [^^=(1(1^ (Diimichen, Temp. In. II, XXX). VJ )& At times Nhm-t- wtt is represented as if she were iden temple of
I
Jtfr
Medinet Habu, Sethe, Heft 14, 3 1 Wb.). be explained, probably, by the fact that Ssl-t Is often regarded as a form of Hathor, and can, therefore, be equated with another form of that goddess. When all the evidence dealing with the person and acti vities of Nhm-t-wtt has been weighed, it would seem as if she were, in most contexts, nothing more than Hathor con
tical
This
with is
Ss)-t (as in
to
sidered as goddess of law and justice. It is as a personification of justice that she becomes a companion of Thoth, and a dweller in Thoth s chief centres. It is not probable that the
Egyptians of the early periods worshipped another abstract goddess of justice or equity in addition to Ma et. (i) Gf.
see Mallet, Kasr-el-Agouz, (i) For Nfr-hr, son of Thoth and Nhnrt- wJi Brugsch, Rel. u. Myth., 48 3 f. ld the Hermes of
Thoth,
Egypt.
p. 15.
SOME DIVINE ASSOCIATES OF THOTH.
210
Ssi.t
(d)
Old Kingdom. In the Pyramid Nephthys. In Pyr. 6i6a. b the scattered limbs of the dead Nephthys gathers together appears as a divinity
&tt-t
texts she
m
king
rn-s
is
a
H
pn>
In the P a ~
name
text (M) the
rallel
in the
identified with
written T.
is
Though she
thus
is
regarded as one with Nephthys, we yet find that she possessed own, probably as early as the third dynasty (cf. Mar., Mast. A 2). Her name SsJ t means simply "the Writer". The importance of the scribes profession in Egypt at all times must have led very early, indeed, to the setting up of a spe a priesthood of her
cial divinity as
patroness of scribes
a sort of deification of
the scribal art. Whether this divinity of the scribes was always looked upon as an aspect, or mode of appearance, of one or other of the great goddesses of the Osirian cycle Nephthys, or Hathor, we do not know. It is possible that her identi fication with other great divinities is secondary. In the texts of the later periods - - particularly in those of Dendereh -
constantly identified with Hathor. In Edfu she appears sometimes, just as she does in the Pyramids, as one with
she
is
Nephthys.
(i)
The
She
of Thoth.
first
employed
nWn I
AAl
I
^
is
S.sl-t
president of the
"the
books",
greatly resembled some of those frequently described as the "mistress of
functions of
writing".
(3) "president r
(2)
"the
library",
Even
in
primeval one w ho r
the O. K. she
of the house of
books".
^^_j
called
is
Not merely has 5 C Z] -} 1
she control of ordinary libraries, but she
is
also nuPj 1^ ill
I
head of the collections of
As
books"
"divine
<^
"ItT
(/.
e.
I
,(4)
\i>
I
U
I
I
books contain
she must normally be ntr). writing" when there is official present writing, or record-keeping, to be done. Hence we find her writing the annals of kings, and ing
mdn>
"mistress
of
predetermining their years of reign. (1)
We
find her with
Thoth
Edfu, R.I, 253.
(2) Mar., (3)
(5)
Dend.
Berlin,
7721
57
1,
;
b.
Mar., Mast.
B, 16
seems
to
connect her with pr
library".
(4)
Mission, XV,
(3)
I..
D.
Text.
pi. Ill,
75, fig. 185 (time of Amenophis III). i33 (Ramesseum) Mar., Ab. I, 34 a. ;
e
nh, the
SOME DIVINE ASSOCIATES OF THOTH.
2it
We
find her, revenue, (i) registering the details of the royal and of ceremonies the in measuring laying further, constantly out sites for sacred buildings, for she was, of course, patroness
of architects as well as of scribes, and the building of sacred shrines would need to be carried out exactly according to the directions contained in the "divine books". (2)
Thoth and Ssl-t similarity of their work brought Ss?-t is called the daughter, (3) and sometimes and together, sometimes the sister (4) of Thoth. Epithets of Thoth tended to pass over to Ssl-t, and so it is not surprising to find her the Great Ennead", (6) and called Ji r-t (5) "Scribe of is it strange to find her Neither of the Ht-ibt". (7) "president with the Hsbw (the acting as a goddess of fate in cooperation the sti == he who decrees "Reckoner", /. e. he who determines
The
hk*n>
The
fate). (8)
of
Hmnw"
similarity of her
has made her the
work with
that of the
of
(9)
"Lady
Hmnn>".
"Lord
as it is unjustifiable to look on Nhm-t-Wi as a invented by the Egyptian priests as a counterpart, divinity of or female double, Thoth, so neither are we justified in ac
Just
that the origin of cepting the view suggested by Foucart (10) was due to the Thoth to a goddess of writing in addition it being felt that, developing outlook of Egyptian science as knowledge expanded, one god was not sufficient to deal it
Ssl-t
in the O.
all.
existence of a worship and a priesthood of s!-t tells strongly against such a theory. in the early period, out of all rela
The
with
K.
had her own importance
tion to Thoth, as the patroness of the ancient scribes. The most persistent of the epithets applied to Ssl-t is e which, apparently, ought to mean "She that puts sfh-t
bm
the two
off (or releases)
viously connected in some
inisi,
Deir
el
(1)
Naville,
(2)
Mar.-,
Dend.
Ill,
(3) Mar.,
Dend.
II,
Bahari 53 r;
The
horns".
way
79.
"two
ob
with the peculiar headdress
in the reliefs Cf. Ss]-t
Luxor,
are
horns"
Court of Rams.
II,
of Sahure.
Sethe
2,
104;
Mam-
p. 6.
(5)
L. D. IV, 58 a
(7) Mar, Ab. (9)
Mar.,
I,
Dend.
;
51
74
(4) Mar.,
b.
Mar., a.
Dend.
I,
33
d.
R. (8) Edfu,
Ab.
(6) I,
I,
51
Leyden
I,
350,
6.
258.
IV, 34.
Methode comparative dans Vhistoire des Religions, view compares the case of Ptah and Imhotep. of his support (10)
a.
p.
196. Foucart,
14*
in
SOME
212
DIVINE ASSOCIATES
OF THOTH.
which she wears, -^ (see above, reference to Pyr. 6i6b). The horns are in an inverted position, and it has been suggested that sfh designates the act of the pro inverting the horns cess of changing them from the to the position \J f\ po sition, which might be taken as equivalent to "putting them off",
(i)
"rays"
The
other part of the headdress -- the grouping of to form the star-like in is dif object
exceedingly most usually seven and as the word sfh (= seven and the verb sfh, put etc. are written with the same consonants a connection was sought between the number of the in and sfh in
The number of
ficult to explain.
is
"rays"
)
"to
^
"rays"
Hence
bun.
s/h*t
name could be
the
off",
written
as
V
.III,
11
it
occa-
It is to be noted however that the number headdress is not always seven. Besides what could possibly be the meaning of the "Seven of the Two Horus" cannot well be regarded then, as connected here Sfh in any way with the word for "seven". (2)
)nally appears.
of
in the
"rays"
Ihe epithet
bwi does not help to explain the asso The ground of their association
sfh-t
ciation of Sslt with Thoth.
however, not
far to seek. Silt, the Egyptian Clio, is a abstract divinity who was brought into close association with Thoth, the lord of literature, in her character as a personification of the scribal art. is,
more or
(i)
and
less
See
article
the goddess Ssl.t.
Schiifer, A. Z. 42, p. 72 on Me,:?* in Horapollo II, 29, Horap. says that seven signs held by two fingers signify The "seven signs are clearly, according to Schiifer, the seven
by
"
.Mo-jja,
ani-.sov, AJotpa.
rays, and the two fingers are
V.
The idea of seven has arisen from a misunder standing of sfh (taking it as the numeral sfh). The must still remain un explained. SxU is Mo-J7x as head of libraries: she is iMotpa because she determines the length of she is araicov, perhaps, because the royal reigns years of royal reign "rays"
:
are predetermined as eternal. 2)
Gardiner
points
means ally
for
muse of
"bow
.
Is
it
out
(Xotc.s
the
"loosen
possible
on
arrow"
the
discover any
to
history and a designation,
"She
story
and that point
of Sinuiie, f
b
of connection
that releases the
of the headdress of Ssl.t remind one of the conical
p.
265.
bows" ?
crown of
Bau, on which stood seven horns narrowing upwards to dien znr babylonischen Religion,
may
a
p.
105)
that
be used metaphoric-
the
point.
between the
The seven
"rays"
Sumerian goddess Cf.
Frank, Stu-
ADDITIONAL NOTES, (a)
Page
1
note
34,
mean sometimes the Edfu, Roch. I, 63 the king makes
Hdn seems
3.
to
calamus of the scribe. In an offering to Thoth with the words:
^^
"
-C2>
K^s.9 $
^L Olf
<f
7
vvi
sic?
the palette (i) and thy
"Receive
^i^
objects presented to the god are quite clearly the palette of the scribe, and a handful of reeds. That the reeds are writing-instruments follows also from the further
The
calami. "(2)
words which accompany the offering: "The things dear to thy heart which thy kl loves. Stretched forth is thy arm when in tho u performest thy task by means of them (the "task",
the case, being the writing of the royal annals). When, then, the epithet nb hdn is closely connected with such other epithets of Thoth as "Lord of script", "Ruler of books", it is probably best explained as
meaning simply
"Lord
of the
calamus".
(b)
of the epithets of Thoth in Appendix B the be added following interesting titles of Thoth oc
P. 180
may
To
:
the
list
curring in Ptolemaic texts. ^tv^s,
iri
Edfu, R.
(1)
In
this therefore,
(2)
R.
Q
II,
67
JC [T
who
ti t,
I,
3j7
&n &o
;
^-^
is
used for
and we should read
"palette",
read
hdn,
not
is
fits,
clear
fiom the
parallel,
Edfu,
:
"Presentation
TD ^^^ V
S
^,-v
Q
LL
AA/WXA v
II
i
the text above.
we should
That
etc.
signs (script, painting,
II, 67.
Edfu R. in
fashioned
v^
s
[71 LJ
the
and
of the palette to the
Lord of
palette,
of
the
calami
(
r)
to
the
Lord
ot
ADDITIONAL NOTES.
214
A the excellent one
ikr,
mnh
A R.
I, 3
excellent in counsel
.v//,
;
7 8 [cf. ibid.
I,
R.
I,
377.
Philae, Phot. 857.
;
nhm-nibf, whose heart
i*
fy
Edfu
;
not ignorant; Edfu,
is
63].
nb
the
r
tp
"S
Lord of the
AT/?/? >
i
g-ood 91
4,
Karnak, Bab
:
el
Amara, Scthe
^
nfj J|| ID o$im and goddesses Philae, ;
=:::F
J^ a
<
<^
7
in
happens I
|
|$
|
Hang. 25;
1
rP*H
)r
Z.
66;
cf. ibid. 4,
51
:
prince
Reckoner of the gods
f >
3546.
nb
*
the
m
1
Edfu, R.
;
Edfu, R.
.t,
~
bP r
"*
7; tf - ;;
* )r
cf.
ml
n
^
heaven
*"
TJ7
4,
Z. 3547.
Philae,
:
378
of
Ma
who knows
all
that
II, 68.
to utter
first
I,
P-*
command
;
Diim.,
Philae, Phot. 857.
:
et
Dcnd.
Mar.,
;
II,
14
(and
passm). \
?
/
-^Jq
K=tx
^ ^
_
^
I
of earth, ,
^^
n
fll
r
w
,
>s
-sV;;/
n
<^>i^
who determines
its
t]
m* QrWf*
course; Edfu R.
1,
leader
378.
the vizier; Philae, Phot. 285.
(c)
As
the texts of Philae are not yet widely known, the following passages dealing in the manner of the temples of Philae with certain aspects of Thoth, may be of interest to
the reader.
An inscription on the door of the library of the great temple of Philae begins thus: "This is the residence of the Prince of Wp-rlni i under whose command stand the Two Lands, who sends forth the .
.
.
great ones, and guides the little ones, without whom naught comes into being, the glorious Ibis who came forth from the
ADDITIONAL NOTKS.
215
when he gives heart of the god [Re]: tongue of Tenen [Ptah] Name Hidden [Amun], the command, throat of Him of the Great horizon. the when one is too, as Great
is
to
ape
he,
name as the -utter command,
his
this
land (or, this
Ibis,
Lord of the calamus
(hdn), the first fitted together
excellent in counsel, who the Highest of the High, the most
earth),
Hidden of the Hidden, who came
into
being when naught
has wrought all that is: there existed, who of himself alone him." unto is no other who is like On a pillar in the Great Hall the following hymn appears :
"Hail
"Hail
of
to
thee,
to thee,
Chons-Thoth, on saith
to thee,
Re"
Atum, and providest
this glorious
who
day."
rejoicest the heart
sacrifices for the gods.
May
thy heart
this glorious day when thou shinest forth. rejoice thereat, on came forth Thou art the god that high on his standard, who "is
from the god himself [Re]
;
whom opened
for
eastern horizon of
Re by whom
came
command the god who
forth at his
-
-
the doors of the
he was begotten. Every god what he spoke was accom
his great protected Horus by thou protect [also] king Eye (i. e., by the uraeus-serpent) do is Thoth, the Dweller in Hmnw. he for Ptolemy, Hail to thee, Thoth who appeasest the gods by whose deeds every god is appeased. Thou shinest forth in the eastern thou smitest the dwellers of the desert. Thou heavens
Thou
plished.
art
;
;
:
and goddess. providest sacrifice for every god which thou [Thoth] didst Horus of Hail to thee, thou Eye
which thou didst embrace when thou didst rise aloft name looh Thou didst set thy arms about it, in Hb (Ibis) F because of it thou wast sent forth in thy name
:
bring,
;
"thy"
(d)
connection with the problem of and Sti that these divinities appear Thoth s relation to in the legend of Onuris just like Thoth as bearers of the Eye see Junker, Onurislegende, p. 3i, note i, and of Horus. For It
is
to
be noted
in
Hn>
En>
Philae, Zettel
8544; and for &J, Philae, Zettel 3550.
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