Legends Of The Gods The Egyptian Texts, edited with Translations
THE LEGEND OF THE DEATH AND RESURRECTION OF HORUS, AND OTHER MAGICAL TEXTS.
The magical and religious texts of the Egyptians of all periods contain spells intended to be used against serpents, scorpions, and noxious reptiles of all kinds, and their number, and the importance which was attached to them, suggest that Egypt must always have produced these pests in abundance, and that the Egyptians were always horribly afraid of them. The text of Unas, which was written towards the close of the Vth Dynasty, contains many such spells, and in the Theban and Saite Books of the Dead several Chapters consist of nothing but spells and incantations, many of which are based on archaic texts, against crocodiles, serpents, and other deadly reptiles, and insects of all kinds. All such creatures were regarded as incarnations of evil spirits, which attack the dead as well as the living, and therefore it was necessary for the well-being of the former that copies of spells against them should be written upon the walls of tombs, coffins, funerary amulets, etc. The gods were just as open to the attacks of venomous reptiles as man, and Ra, himself, the king of the gods, nearly died from the poison of a snake-bite. Now the gods were, as a rule, able to defend themselves against the attacks of Set and his fiends, and the poisonous snakes and insects which were their emissaries, by virtue of the fluid of life, which was the peculiar attribute of divinity, and the efforts of Egyptians were directed to the acquisition of a portion of this magical power, which would protect their souls and bodies and their houses and cattle, and other property, each day and each night throughout the year. When a man cared for the protection of himself only he wore an amulet of some kind, in which the fluid of life was localized. When he wished to protect his house against invasion by venomous reptiles he placed statues containing the fluid of life in niches in the walls of various chambers, or in some place outside but near the house, or buried them in the earth with their faces turned in the direction from which he expected the attack to come.
The Metternich Stele—Obverse.
The Metternich Stele—Reverse.
Towards the close of the XXVIth Dynasty, when superstition in its most exaggerated form was general in Egypt, it became the custom to make house talismans in the form of small stone stelae, with rounded tops, which rested on bases having convex fronts. On the front of such a talisman was sculptured in relief a figure of Horus the Child (Harpokrates), standing on two crocodiles, holding in his hands figures of serpents, scorpions, a lion, and a horned animal, each of these being a symbol of an emissary or ally of Set, the god of Evil. Above his head was the head of Bes, and on each side of him were: solar symbols, i.e., the lily of Nefer-Tem, figures of Ra and Harmakhis, the Eyes of Ra (the Sun and Moon), etc. The reverse of the stele and the whole of the base were covered with magical texts and spells, and when a talisman of this kind was placed in a house, it was supposed to be directly under the protection of Horus and his companion gods, who had vanquished all the hosts of darkness and all the powers of physical and moral evil. Many examples of this talisman are to be seen in the great Museums of Europe, and there are several fine specimens in the Third Egyptian Room in the British Museum. They are usually called "Cippi of Horus." The largest and most important of all these "cippi" is that which is commonly known as the "Metternich Stele," because it was given to Prince Metternich by Muhammad `Ali Pasha; it was dug up in 1828 during the building of a cistern in a Franciscan Monastery in Alexandria, and was first published, with a translation of a large part of the text, by Professor Golenischeff.[FN#48] The importance of the stele is enhanced by the fact that it mentions the name of the king in whose reign it was made, viz., Nectanebus I., who reigned from B.C. 378 to B.C. 360.