ANCIENT
EGYPT
THE
LIGHT OF THE WORLD
EDITION LIMITE=
D TO
FIVE HUNDRED COPIES
ANCIENT
EGYPT
THE LIGHT OF THE WORLD
A WORK OF RECLAMATION AND RESTITUTION IN =
TWELVE
BOOKS
BY
GERALD
MASSEY
AUTHOR OF "A BOOK OF THE BEGINNINGS&=
quot;
AND "THE NATURAL GENESIS"
VOL. II
London
T. FISHER UNWIN
ADELPHI TERRACE
1907
RICHARD CLAY AND SONS,
LIMITED,
BREAD ST. HILL, E.C., AN=
D
BUNGAY, SUFFOLK.
CONTENTS
VOL.
II
BOOK =
&nb=
sp; =
&nb=
sp; &=
nbsp; &nbs=
p; &=
nbsp; &nbs=
p; &=
nbsp; &nbs=
p; PAGE
IX. THE ARK,
THE DELUGE, AND THE WORLD'S GREAT YEAR 545
X. THE EXODUS FROM EGYPT
AND THE DESERT OF
AMENTA. 629
The Seed of Ysiraal 687
The Title of Pharaoh 689
XI. EGYPTIAN WISDOM IN THE REVELATION OF =
JOHN
THE DIVINE 690
XII. THE JESUS-LEGEND TRACED IN EGYPT
FOR TEN THOUSAND YEARS 727
Child-Horus 738 <=
/span>
The Jesus-Legend in Rome 756
The Egypto-Gnostic Jesus 771=
Double Horus, or Jesus and t=
he
Christ 786
The Mysteries and Miracles 8=
05
Jesus in the Mount 819 =
Sut and Horus as Historic Ch=
aracters
in the Canonical Gospels 831
The Group in Bethany 841
The Founders of the Kingdom =
853
The Last Supper: the Crucifi=
xion and
the Resurrection 868
The Resurrection from Amenta=
889
The Sayings of Jesus 890
Appendix 907
Index 915
LIST
OF ILLUSTRATIONS
VOL.
II
PAGE
I. STAR-MAP OF PRECESSION 60=
1
II. THE LANDING-PLACE FOR SP=
IRITS,
WITH THE TREE OF THE POLE IN THE CONSTELLATION OF THE HIPPOPOTAMUS 603
III. THE ANNUNCIATION, CONCE=
PTION, BIRTH,
AND ADORATION OF THE MESSIANIC CHILD 757
IV. THE FOUR FISHERS FOR HOR=
US 860
THE =
ARK,
THE DELUGE, AND THE WORLD'S GREAT YEAR.
BOOK
IX
AT first sight the general effect of the
innumerable deluge-legends is to suggest the existence of a primitive kind =
of
catastrophobia resulting from fear of the water-flood. The arkite symbolism
originated in the mount and tree, the cave or enclosure being a natural pla=
ce
of refuge when the waters were out upon the earth; and these were followed =
by
the raft, the boat, or ark that swam the waters as a means of human safety.=
Before
the legends of a deluge could have been formulated, the deluge as an
overwhelming flood of water had become a figure used in sign-language to
express the natural fact in a variety of phenomena to which the type might =
be
and was applied. It is expressed in English still by what is termed "a
flooding." But a deluge is not only an overflow of water. There is a
deluge of blood (both Egyptian and Polynesian). Night brings its deluge of
darkness, and dawn lets loose the floods of day. The so-called deluge-legend
comprises a hundred legends and a hundred applications of the same type, fr=
om
one single origin in sign-language as the primitive mode of representing a =
fact
in nature. The deluge is universal because it was not local. The human race
spread out over all the earth would not have been greatly troubled about an
excessive overflow of water once upon a time in Mesopotamia. The legend is
coeval with all time, and current amongst all people, because the deluge did
not occur "once upon a time." On the grand scale it was the mythi=
cal
representation of the ending and submergence of an old order of things in t=
he
astronomical mythology; but there were various distinct deluges with that
meaning, and not merely one. The Egyptian deluge in the so-called" des=
truction
of mankind" is described as continuing for three nights and days. The =
time
is measured by three days' length in navigation through a deluge of blood (=
Records of the Past, 6, 103). Now,=
three
nights and days is the length of time that was computed for the monthly abs=
ence
of the moon in the nether-world. Hence there was a deluge of darkness on th=
at
scale in mythology. But the deluge occurred in at least four categories of
phenomena. There was a deluge of blood and a deluge of darkness, as well as=
a
deluge of water. There is also the deluge that was a type of periodic time;=
and
by no black art of bibliolatry can these four kinds of deluge be combined in
one.
A deluge being an ending of a cycle in ti=
me, we
can understand the
546 ANCIENT EGYPT
language of the Codex Chimalpopoca
(translated by the Abbé Brasseur de Bourbourg) concerning the flood,
when it says, "Now the water was tranquil for forty years plus
twelve." "All was lost. Even the mountains sank into the water, a=
nd
the water remained tranquil for fifty-two springs." In this account, t=
he
well-known Mexican cycle of fifty-two years is measured by means of a delug=
e at
the end of the period. In Inner Africa the year was reckoned by the periodic
great rain; in Egypt=
by the inundation; and a deluge, we repeat, became the natural type of an
ending in time in the uranographic representation. In India, a solar pralay=
a,
in which the waters rise till they =
reach
the seven Rishis in the region of the pole, is of necessity kronian, and
applies solely to the keeping of time and period astronomically. The Assyri=
an
deluge is described as lasting seven days. This agrees with the seven days'
silence in the Wisdom of Esdras, by which the consummation of the age, or
ending of the period, was to be commemorated "like as in the former
judgments," deluges, or endings of the cycle or age in time. The flood=
of
Noah is on the scale of the year or thereabouts. The deluge of time, as it =
was
called by the Chaldean magi, is a breach of continuity, a phase of dissolut=
ion.
It was a period of negation that was filled in with a festival as a mode of
memorialising the dies non
or no time. It was a condition =
of the
lawlessness of misrule, of promiscuous intercourse, of drunkenness, that
characterized the saturnalia by which it was celebrated. =
There is a Kamite prototype in "the
destruction of mankind" for the woman who is the reputed cause of a de=
luge
in the Egyptian mythos. This is Sekhet the avenger. She is the very great one of the liquid domain. No one is master of the
water of Sekhet, which she lets loose as an element of death and destructio=
n.
She was the great mistress of terror in fire and flood. In "the
destruction of mankind" it is said, "There was Sekhet, during sev=
eral
nights, trampling the blood under her feet as far as Heracleopolis." R=
a,
the solar god, "ordered the goddess to slay
the evil race in three days of navigation." "And the fields w=
ere
entirely covered with water through the will of the majesty of the god; and
there came the goddess (Hathor) in the morning, and she found the fields
covered with water, and she was pleased with it, and she went away satisfied
and saw no men" (i.e., non=
e of
the exterminated evil race). This is a form of the Egyptian deluge designat=
ed a
great destruction, but with no earthly application to the human race. In the
African legend relating to the origin of Lake Tanganyik=
a,
that was told to Stanley
by the Wagigi fishermen, it was a woman, to whom the secret of the
water-spring had been entrusted, who was the cause of the deluge. Possibly =
this
woman was the earth as mother of the waters, seeing that Scomalt is the ear=
th-mother
of the Okanagaus, and that she also was charged with letting in the deluge.
Scomalt is a form of the primordial genetrix, equivalent to Apt in Egypt.
Long ago, they say, when the sun was no bigger than a star, this strong
medicine-woman ruled over what appears to have become a lost continent. Her
subjects rose against her in rebellion. Whereupon she b=
roke
up the land, and all the people but two met with their death by drowning.
A man and a woman escaped in a canoe and arrived on the mainland, and from =
this
pair the Okanagaus are descended (Bancroft, vol. iii, 149).
THE DELUGE AND THE ARK 547
$$$ A starting-point in various deluge-le=
gends
is from the world all water. This originated with the firmament as the
celestial water that was called the Nnu, or Nun. Now one meaning of the word
Nun in Egyptian is the flood. Thus the water of heaven is synonymous with t=
he
deluge. In one aspect the deluge, as a figure in the sign-language of the
astronomical mythology, was a mode of representing the sinking of the pole =
in
the celestial ocean which was figured as the world of water. This is the wo=
rld
all water in the legendary lore. The flood upon which Jehovah sat as king w=
as
no other than the firmamental Nun (Ps. xxix. 10). So the throne of Osiris w=
as
based upon the flood, that is upon the Nun. In t=
he
vignettes to the Ritual Osiris sits upon the throne in Amenta as the great
judge and ruler, and his throne is "balanced" as it is described,
upon the flood. Water being the primary element of life, it was also based =
on
figuratively; and Osiris with his throne resting on the water takes the pla=
ce
of the earlier Nnu, or later Noah, resting in his ark as master of the deep=
. Nnu
was god of the celestial water. The wateress in one form was the goddess Nu=
t.
This, then, and nothing short of it, is the root of the matter when, as in =
the
Navajo-Indian legend, certain persons, who are so often one female and one
male, make their escape from the overwhelming waters by climbing up a reed =
to
the land of life which, as a land of reeds, was the primal paradise, or the
fields where the papyrus was in flower above the waters of a universal delu=
ge,
as represented in the veriest dawning of mythology.
We have to learn the sign-language before=
we
can understand the nature of mythology. When it is said that Horus inundates
the world like the sun each morning, that is wit=
h the
light as the deluge of day. There is a white water and a black, equivalent =
to
the white bird of light and the black bird of night, as opposite figures of=
Sut
and Horus for the dark and the day. The evil Apap, who drinks the water cub=
it
by cubit at each gulp as the sun goes down, is slain by Horus at daybreak, =
when
he once more sets free the waters of light which are designated the waters =
of
dawn. In like manner, the waters of day rush forth when Indra slays the ser=
pent
of darkness, who was thought of as the swallower of the light =3D water of
heaven. Osiris is called the "overflower," the "great
extender," the "shoreless one," who in this imagery of the
deluge "brings to its fulness the divine force which is hidden within
him" (Rit., ch. 64, 13-15, Renouf). Thus, in continuing the primitive =
mode
of thinging the concept, Osiris is the water-force personified, instead of
being represented as a crocodile, which was also one of the primal types of
water.
"The deluge" is only single as a type. There are various
deluges known to mythology, and various agents who are held responsible for=
causing
them. In one legend or folk-tale it was the mischievous monkey. In another =
it
was the tortoise, who sank in the waters and dro=
wned
the people who had their dwelling-place upon its back. In another it is cau=
sed
by the killing of a sacred bird, which might be the vulture or cygnus. In a fourth the fountains of the great deep are
opened by the taking out of the star, whereupon the deluge follows. A cause=
of
the deluge is attributed to the star-gods, Sut in Egypt
and Bel in Babylonia. It was caused by a
failure in keeping time, and the failure is followed in a number of legends=
by
the
548 ANCIENT EGYPT
new heaven, in which the supreme time-keeper=
is
the moon or the lunar divinity who is Taht in the Kamite representation.
Some most precious remains of the primiti=
ve
wisdom now extant outside of Egypt
are preserved by the oldest races of the world. Much of the matter is found
amongst the people of the Polynesian islands, far more to the purpose than
anything to be found in the Hindu or the Hebrew sacred books. The Samoans h=
ave
what may, in a symbolical sense, be termed a deluge legend. Tangaloa, the
originator of the heavens, was the builder. Of old the heavens were always
falling down when they consisted of water without any bulwark or embankment=
. To
put a limit, to build or make any firm enclosure, was to circumscribe the
waters and secure a place of refuge from the dreaded deluge. In the time of
Ptah, their great architect, the Egyptians were advanced enough in
craftsmanship for the enclosure formed by him to keep out the waters of the
deluge in Amenta to be made of either iron or steel, called the ba-metal. An
ark was a primitive enclosure formed in the celestial water. This, as Egypt=
ian,
is the ark of Nnu, and Nnu is heaven, as water, also a name for the deity of
the celestial water. In the Samoan legend, an ark is built before there was=
any
water or water-flood, or before the firmament had been figured as water. &q=
uot;Tangaloa
of the heavens and his son Lu =3D Shu built a canoe or vessel up in the
heavens." When the vessel was finished there was no water to float it.
Gaogao, the ancient mother, told her son Lu to have the vessel ready and she
would make the water. She then gave birth to a lake, or the water of life, =
and
also to the salt water, as it is said "there was no sea at that
time." The lake we identify with "the lake of the thigh," or=
the
meskhen of the water-cow. Sea and lake imply both salt and fresh water, the=
two
waters of earth and heaven that were repeated in the two lakes of Amenta. T=
he
Samoan deluge lasted until the seventh day, like the Babylonian. As it is said of Lu, "He was not many days afloat, some =
say
six, when (on the seventh) his vess=
el
rested on the top of a mountain called Malata" (Turner, Samoa, p. 12). In a papyrus=
at Turin the god who =
claims
to be self-existent says, "I make the waters and the Mehura comes into
being." That is heaven as the
celestial water. In a hymn to Ptah it is said, "The waters of the
inundation cover the lofty trees of every region." These, however, are=
the
waters of Nnu or the Nun (Renouf, H=
.L.,
pp. 221-2), and not the overwhelming flood of water on the earth. When the
mehura first came into existence it was a heaven imaged as the water that w=
as
undivided by the astronomers, the islands or other land-limits that were
figured in the aerial vast; and heaven as the celestial water was the Nnu o=
r Nun.
A "true explanation of the world-wide deluge myths" no longer nee=
d be
sought for in the book of Genesis or in the tradition of a great flood that
swept the plains of Mesopotamia; nor in any vast cataclysm that might have =
been
caused by the melting of the ice at the close of the glacial period (Huxley=
, Nineteenth Century, 1890, pp. 14-1=
5). We
find by the Egyptian wisdom that "the deluge," as it is commonly
termed, belongs neither to geography, nor geology, nor history. Geology, the
latest of the sciences, was comparatively unknown to the early world. Geolo=
gy
did not furnish the kind of fact with which the ancient science was concern=
ed.
Whatsoever
THE
DELUGE AND THE ARK
549
the Egyptian "mystery-teachers of the
depths" may have known of mines and metals, mythology was not geologic=
al
in the least degree. Neither did the Kamite chronology include the computat=
ion
of geological time.
It was confidently asserted by Bunsen tha=
t the
deluge legend was unknown to the Egyptians. But they had all the deluges th=
at
ever were, as the Hir-Seshta informed Solon, including the "great delu=
ge
of all," whereas the Greeks could only muster two. But in no case were
these geological catastrophes. M. Lenormant asserted that the story of the
deluge was unknown to the black race, and that "while the tradition ho=
lds
so considerable a place in the legendary memories of all branches of the Ar=
yan
people, the monuments and original texts of Egypt, with their many cosmog=
onic
speculations, have not afforded one even distant allusion to this
cataclysm." The statement sounds authoritative, but it is not true.
Professor Sayce, following Lenormant, asserts that "no tradition of a
deluge had been preserved by the Egyptians" (Fresh Light from the Monuments, p. 47). This comes of raking for
human history, and for nothing else, in the Semitic debris of the Kamite
astronomical mythology. Both are wrong, and both were equally misled through
looking for the deluge with the Semitic versions for their determinatives.
Bibliology has gone perilously near to ruining Assyriology and Egyptology f=
or
the first generations of students in this country. It is fortunate for genu=
ine
scholarship that there are live=
rs out
of Bible-burdened Br=
itain.
To identify the deluge-legend in Egypt
you must know how to look for it; no use in peering
through the Semitic spectacles. The legend of Atlantis re-told by Plato=
in
Timaeus was Egyptian, and no doubt with the legend came=
the name of lost Atlantis, transliterated through the Greek. As Egyptian, t=
he
word atr =3D atl has several meanings in relation to water. Atru is the wat=
er,
the water-flood, the water-boundary, limit, measure, frontier, embankment. Egyptian in the early stages had no sign o=
f l. But by substitution of the later
letter l for r the word atr becomes atl, the root of such names as Atlantis =
and Atlantic. With this change of letter the Atarantes =
of
Africa become the Atalantes. The word antu or anti signifies a division of
land. Thus Atlanti, whence Atlantis, as a compound of t=
wo
Egyptian words, denotes the land divided by the waters, or canals of water.=
Now the earliest nuit or nomes =
of Egypt
were seven in number, and these were seven territories marked out, limited,=
and
bounded by the atlu (atru) as river, canal, conduit, or water-boundaries. In
the valley of the Nile, the land was bou=
nded
first by water as the natural boundary, and seven nomes would be enclosed by
seven atlu, long before the land limit was marked out by the boundary-stone=
s or
stelae. And atl-antu, we suggest, is the original for the names of Atlantis=
and
the Atlantic Ocean. It is noticeable tha=
t in
the Nahuatl vocabulary atl is also the water name, and that atlan denotes t=
he
border or boundary of the water (Baldwin, Ancient
America, p. 179). Atlan thus becomes a name for the mound, island, or t=
esh
that was placed as a limit to the water in Egypt. This would be the land of Atlan,
as we find it both in Africa and America. There were seven such
water limits to the land in Egypt
when it was
550 ANCIENT EGYPT
divided into seven nomes. And seven
astronomes named after these become the seven islands of the lost Atlantis,
which sank in the celestial waters, the heptanomis of the seven lands below
having been repeated in the mapping out of heaven in seven astronomes. The
heptanomis above, like the one below, was formed of seven lands that were
divided by the seven waters, canals, or atlu (atru),
and both together constituted the Atlantis of uranography, the only one that
could ever be lost by the celestial waters overflowing the celestial lands.=
The
seven rulers of the astronomes attained the status of divine princes in the
celestial heptanomis. And among the nomes of Lower Egypt we find the nome of
the Prince of Annu; the nome of the prince of Lower =
Egypt;
the nome of Supti (Sut); the nome of Samhutit (Horus); the nome of Sebek; t=
he
nome of Shu; the nome of Hapi. Here then, if anywhere on earth, we find a
geographical prototype for the Atlantis that was lost in seven islands, acc=
ording
to the records kept by the astronomers, which are preserved in the mythogra=
phy.
Among the many types of the heptanomis and its septenary of powers and stat=
ions
of the pole may be enumerated: - A mount with seven caves; seven islands in=
the
sea; the seven-headed serpent whelmed beneath the waters; a tree with seven=
branches;
a fish with seven fins; a pole with seven horns; a cross with seven arms; t=
he
seven supporting giants; the ark of seven cubits; the boat with seven kabir=
i on
board; the group of seven cities.
It is not necessary to suppose that the
Egyptians were the helpless victims of their own symbolism, who lived in mo=
rtal
dread of the celestial waters falling down and overwhelming them in a deluge
once for all. But there can be no doubt that the water-flood on earth again=
st
which the early race was powerless produced a profound and permanent
impression, so that the deluge idea became associated with the firmamental
water. This can be proved by the mythical deluge dramatically represented in
the Ritual, "I am the Father of the Inundation," says Anup at the
northern pole, whence the waters issued in the deluge of the Milky Way, or =
White Nile of the Nun. The Egyptian Ritual affords a
study of the deluge mythos in the phase of eschatology. The passage for the
soul in death has long and universally been likened to a river or some dark
water flowing betwixt the two worlds of earth and heaven. This in Egypt
was the Nun. The way of the gods in their ascent and descent to earth was by
water. The way of souls in their ascent to heaven is equally by water, whet=
her
in the ark of the moon, the bark of Orion, or the boat of the sun. The mane=
s on
entering the other life thus addresses the sailors of the solar bark, "=
;O
ye seamen of Ra, at the gloaming of day let me live after death, day by day=
, as
doth Ra." That is by means of the boat which keeps the sun or the soul=
of
the deceased afloat upon the drowning element (ch. 3). In the chapter for
travelling on the road which is above the earth (ch. 4), the speaker says,
"It is I who voyage on the stream which divideth the divine pair."
These are the two sisters Isis and Nephthys, whose stations in the Osirian
solar mythos were at the western and eastern sides of the river which ran n=
orth
and south in heaven as in Egypt.
Some prophetic tableaux show the deceased in his funeral bark, speeding
THE DELUGE AND THE ARK 551
before the wind with all sail set,=
having
started on his way to the next world the very day that he took possession of
his new abode in death (Masper=
o,
Eg=
ypt. Arch. p.
120). Amongst the words that are said on the day of burial to bring about
"the resurrection and the glory," the deceased asks that he may s=
ee
the ship of the holy Sahus traversing the sky; that is, the ark of souls
represented in the constellation of Orion. He also pleads, "Let the di=
vine
vessel Neshemet advance to meet me." The Osiris tells us that the name=
of
his bark is "Collector of Souls." "The p=
icture
of it is the representation of his glorious journey upon the canal" (c=
h.
58). Safe in the ark, he crosses the waters in which the helpless so=
uls
are wrecked.
In the chapter by which the ship is saile=
d in
the nether-world, the speaker not only sails across the water of Nnu, for he
says, "I come from the lake of fire and flame, from the field of
flame," and he stands erect and safe "in the bark which the god is
piloting, at the head of Aarru," that is, on the summit of the mount, =
or
final resting-place of the ark (Rit., ch. 98, Renouf), which the deceased h=
ad
safely reached through fire and flood. On entering the solar bark the Osiris
says, "I have come myself and delivered the deity from the pain and
suffering that were in the trunk, in shoulder, and in leg. I have come and
healed the trunk and fastened the shoulder and made firm the leg. And I embark for the voyage of Ra." The=
leg
of Osiris, like the leg of Nut or the leg of Ptah, imaged the supporting po=
wer
of the pole. The manes pleads, "Let not the Osiris Nu be shipwrecked on
the great voyage" (ch. 130). "Let not disasters reach him."
"May the steering be kept clear from misadventure.=
"
"Let me come to see my father Osiris" (ch. 99=
).
"O, thou ship of the garden
of Aarru, let me be
conveyed to that bread of thy canal as my father, the great one, who advanc=
eth
in the divine ship" (ch. 106, Renouf). "Lo, I sail the great bark=
on
the stream of the god Hetep. I took it at the mansion of Shu"
- the starry heaven (ch. 110, Renouf). "I sail upon its stream and ran=
ge
within the garden
of Hetep" (ch.=
110).
When about to enter the bark of Ra, the speaker says, "O great one, let me be lifted into thy bark. Let me make head =
for
thy staircase. Let me have charge of those who convey thee, who are attache=
d to
thee, and who are of the stars which never set" (Rit., ch. 102). These=
are
the seven that pull at the rope, or as we should say, that keep the law of
gravitation and equipoise; the seven arms of the balance, or the seven bond=
s of
the universe; the seven towers that became the later seven rowers, sailors,=
or
Kabiri. These are sometimes called the seven spirits of Annu,
that is at the pole, the mount of glory in the stellar mythos. Four =
of
the seven can be identified as Amsta, Hapi, Tuamutef, and Kabhsenuf (Rit., =
ch.
97). "Said at the bark: Staff of Anup, may I propitiate those four
glorified ones who follow after the master of all things?" These are f=
our
of the seven that pulled the bark up to the landing-stage upon the summit w=
ith
the primitive rope, who are afterwards stationed as the four oars at the fo=
ur
cardinal points, in a later heaven, and also as the children of Horus, who =
had
previously been his brothers. There is a great bursting forth of the floods=
in
Amenta, described in the Ritual as a vast and overwhelming inundation. This=
552 ANCIENT EGYPT
passage of the waters shows the del=
uge-legend
in the Kamite eschatology. The Osiris calls upon the lord of the flood,
"the great one who is shoreless," to save him. "Do thou save=
me!" "I who know the deep waters" is my=
name.
But "I am not one who drowneth. Blessed are they who see the bourne. B=
eautiful
is the god of the motionless heart who causeth the stay of the overflowing =
- or
the flood. Behold! there cometh forth the lord of
life, Osiris thy support, who abideth day by day." "The tunnels of
the earth have given me birth." This overflow of the great waters call=
ed
the flood also occurs in Sheol amongst the other trials and tribulations of=
the
sufferer represented in the Hebrew book of Psalms. "The channels of wa=
ters
appeared, and the foundations of the world were laid bare" (ch. 18). &=
quot;He
drew me out of great waters." As one means of salvation from the
overwhelming waters the manes clings to the sycamore-tree which standeth in=
the
lake of <=
st1:PlaceName
w:st=3D"on">Akeb. He exclaims, "I embrace=
the
sycamore, I am united to the sycamore-tree." That is, to Osiris in the
tree, the tat or pole, the type of fixity to be clasped for safety amid the
waters rising round the soul in death and in the darkness of the nether ear=
th.
Sufficient mythical matter for a legend of the deluge and the ark may be fo=
und
in the 64th chapter of the Ritual. It is recorded in the rubrical directions
appended to the chapter that it "was discovered on a plinth of the god=
of
the Hennu-bark by a master-builder of the wall in the time of King Septi the
victorious." Septi, or Seti, was a king in the first dynasty who lived and ruled in Egypt from 6,000 to 7,000 yea=
rs
ago. At that time the chapter was rediscovered as an ancient writing. We le=
arn
from this that the bursting forth of the waters in an overwhelming flood was
based upon the natural fact of the inundation in Egypt. The imagery had been
reproduced in heaven, and also in Amenta, the lower
Egypt of the nether-world. A great catastrophe caused by the waters that ha=
ve
broken out of bounds is more than once referred to in the Ritual. The Osiris
says to the powers, "Grant ye that I may ha=
ve the
command of the water, even as the mighty Sut had the command of his enemies=
on
the day of disaster to the earth. May I prevail over the long-armed ones in
their (four) corners, even as that glorious and ready god prevailed over
them" (Renouf, ch. 60). The bursting forth of the waters is described =
as a
great disaster. In this chapter there is an application of the deluge image=
ry
to the sun in the mythos and the departed soul in the eschatology. With the
Egyptians, the supreme type of helpfulness and charity, or of love to the
neighbour, was an ark or boat that offered safety to the shipwrecked amidst=
the
waters. Hence, when pleading in the Hall of Judgment the speaker claims to =
have
"done the right thing in Tamerit" (Egypt), he clinches it by sayi=
ng,
"I have given bread to the hungry, water to the thirsty, clothes to the
naked, and a boat to the shipwrecked" (ch. 125).
The subject-matter is very ancient. It be=
longs
to that early time when Sut was a pre-Osirian form of the Good Being, in
relation to the pole, the dog-star, and the inundation of the Nile.
Here the deluge of the inundation is a deluge of destruction directed again=
st
the workers of evil. In short, it does what the
THE DELUGE AND THE ARK 553
inundation did for Egypt in washing away the res=
ults
of drought, in cleansing from corruption and restoring a healthy new life to
the land. Hence the deceased desires to have the same command over the wate=
rs
in Amenta that Sut had when they burst forth in a drowning flood. Thus, 6,0=
00
years ago the so-called "deluge legend" was ancient in Egypt, and=
it
belonged to the time when Sut, in command of the waters, had not lost his p=
lace
in glory; and his deluge was employed to destroy the Sebau, the Sami, the A=
pap-dragon,
the long-armed ones, and other evil enemies of God and man who were not hum=
an
beings. In the same chapter Osiris has superseded Sut as lord of the flood.
Further, the two divine sisters Isis and Nephthys were imaged as two birds.=
The
ark of Nnu described in the Ritual is conducted over the Nun by two birds w=
hich
represent the two sister-goddesses Isis and Nephthys. It is said to these i=
n relation
to the inundation, "Ye two divine hawks upon your gables, who are givi=
ng
attentive heed to the matter, ye who conduct
the ship of Ra, advancing onwards from the highest place of the ark in
heaven." It is also said to Osiris, "Thy two sisters Isis and
Nephthys come to thee, and they convey to thee the great extent (of the wat=
ers)
in thy name of the great extender as lord of the flood (Teta, 274)." T=
hese
allusions show that there was an ark to which the two birds were attached as
conductors. They are represented as hawks, but as the birds of east and wes=
t,
or the earlier south and north, are equivalent to the dove of day and the r=
aven
of night in Semitic tradition. Isis was =
the
lady or bird of dawn, and Nephthys the lady of darkness. In this, the solar
phase, the passage of the ark was from west to east, where it was conducted=
by
the two birds or goddesses of the west and east. Heaven was flooded with a
deluge of light at daybreak, and the nether earth was inundated with a delu=
ge
of darkness. The ark conducted through the waters by the two birds of light=
and
darkness, or east and west, is described in a twofold character as the shri=
ne
of Osiris in the centre of the earth, and also as the ark of Ra that reaches
the highest point in heaven (ch. 64, lines 5-8). It is the ark of the
"lord of resurrections, he who cometh forth from the dusk and whose bi=
rth
is from the house of death," or, from Amenta, as the re-arising solar =
god.
The ark that rested on Mount Nizir in the Babylonian legend, or Mount Ararat=
in
the Hebrew version, and on Mount
Manu in the Hindu
account, is described in the Ritual as the "ship of Ra" which att=
ains
"the highest place of the ark in heaven," with the mount of glory=
for
anchorage and the pole for mooring-post. Deceased in the character of Nnu
repulses the water of the deluge. "He is the image of Nnu, lord of the
inundation and father of the gods" (Rit., ch. 136A). He manoeuvres the=
ark
or bark with which he voyages in heaven. "He turns back the deluge&quo=
t;
that "devastates the leg of Nut," and "brings back strength =
to
the fainting gods" by such means of dealing with the waters. In this
chapter of the Ritual the devastating deluge is also alluded to (in line 1)=
as
a mode of judgment. It is directed against the rebels. Those who are in the=
ark
or the solar bark are saved from the great cataclysm which "devastates=
the
leg of Nut" or sweeps away the support of the celestial waters, whilst=
the
rebels are overthrown and reduced to non-existence. The rebels against Ra a=
re
identical with the "men" or the" race" that spoke and
plotted
554 ANCIENT EGYPT
evil against him in another version of the de=
luge
myth. After the deluge of devastation there is a renewal, rejuvenescence, a=
nd
rebirth. Seb and Nut (earth and heaven) are pleased at heart; they grow you=
ng
again. The leg of Nut, which the deluge devastated, was a very early type of
the celestial pole, as the bulwark, prop, or mainstay against the waters of=
the
firmament. In one phase the ark of Nnu is the ark of the Nun as the celesti=
al
water. In the other it is the ark of Nnu as god of the celestial water. It =
is
depicted in chapter 44 crossing the water of Putrata, the lake of darkness,=
and
cutting its way through the coils of the Apap-dragon. The speaker is one of=
the
manes in Amenta about to embark on board the boat of souls. He says, "O
thou who sailest the ship of Nnu across that gulf which is void, let me sail
the ship; let me fasten the tackle in peace, in peace. Let me fasten my tac=
kle
and come forth." "The place is empty into which the starry ones f=
all
down headlong upon their faces and find nothing by which they can raise
themselves up." The ship of Nnu is facing the west, where it has to cr=
oss
the lake of darkness, or the great gulf of the waters, by night, the
lurking-place of the devouring dragon, into which the setting stars go down,
also the human souls that have not attained salvation on board the ark. We =
learn
previously that the deluge is imminent. In other words, the waters of the N=
un
are traversed by the ark at night with the rescued souls on board. The shri=
ne
at the centre of the earth is one with the shrine in the ark of earth, and =
the
ark of earth in one character is the ship of Nnu in the other; it is the ar=
k of
Osiris or Ptah in Amenta, and the ark of Ra in heaven, when "it comes
forth in the east." But whether in the depth or height, the bark of in=
ert
Osiris or the living Ra would still be the bark of Nnu, the ark that swam t=
he
deluge of the celestial water. It is said that the bark of Ra is in danger =
of
the whirlwind and storm, which affords a glimpse of the tempest commonly
associated with the deluge in the legends and traditions of the great disas=
ter.
But the Osiris-Nu, or Nnu as god of the inundation, turneth back the water-flood, the deluge that has nearly overwh=
elmed
the "leg of Nut" (or the pole) which supports the firmament; and =
he
keeps the companions safe who are on board the bark until the resting-place=
is
finally attained upon the summit of the mount. The land that is reached at =
last
by the mariners in the ark of Nnu is called the "tip of heaven," =
at
the place of "coming forth from the swathings in the garden of Aarru,"
and the "coming forth in exultation." These are the names of that
celestial country for which the bark or ark of Nnu was sailed (ch. 99). It =
is
also called the ship of the garden
of Aarru (ch. 106).=
The
speaker in chapter 98 says, "I stand erect in the bark which the god is
piloting ... at the head of Aarru." This is the Aarru of spirits perfe=
cted
in the eschatology, the summit of which is in the region of the never-setti=
ng
stars at the highest point of heaven. In the various deluge legends the ark=
was
stranded on the top of the mount, as it was on Ararat and Nizir, Manu and
Malata. Here the ark of Nnu becomes the bark of the blessed, whose
landing-place in heaven is called Mount
Hetep, at the summi=
t of
the pole. The pole is the mooring-post to which the cable of the vessel was=
made
fast. The voyage cometh to an end, and praise is uttered to the gods who ar=
e in
the garden of everlasting peace and
THE DELUGE AND THE ARK 555
plenty. When the passengers approa=
ch the
landing-stage, Heaven opens its embracing arms; the lamps of heaven are
lighted, the Khabsu gods rise up to offer acclamations. The "old
ones" and those who have gone before are said to welcome the voyagers =
at
their arrival on the mount of assembly and reunion. These are the two class=
es
of spirits, superhuman and human, elemental and ancestral, otherwise called
"the gods and the glorified." There was no need for an altar to be
raised at this landing-stage upon the summit at the moment of debarkation to
complete the parallel with the landing on Mount Arar=
at
or Nizir in the Semitic versions.
The Ritual preserves the astral mythos in=
the
form of drama. The voyagers who land upon Mount Hetep
are souls of the departed, and not human beings. The rendering in the Ritua=
l is
not historical, not merely mythical, not simply
astronomical. Sacrificial ceremonies are performed upon the altar and offer=
ings
made at the moment of debarkation. These are in two categories. In one Noah,
Nnu, or the Osiris-Nu presents the oblation in propitiation to the gods upon
the mount. In the second, those who have gone before as the ancestral spiri=
ts
make offerings of the sacred cakes and other forms of food to the new-comers
whom they welcome as their fellow-citizens to the eternal city (ch. 98, Ren=
ouf)
on their landing from the ark of Nnu. Thus
far we trace the deluge-legend and the ark of Nnu in the phase of eschatolo=
gy
by means of the Ritual.
We now turn to representations of the sub=
ject
in the astronomical mythology which in earlier ages preceded those of the
eschatology.
In several chapters of the Ritual a break=
ing
forth of the celestial waters in a typical deluge is alluded to or describe=
d.
In chapter 136A it is said of the god who has the mastery over the inundati=
on,
"He turneth back the water flood which is over the thigh of the goddess
Nut at the staircase of Seb." The overwhelming water has here ascended=
to
the summit of the mount or staircase, which, like the leg of Nut, was a fig=
ure
of the pole. Thus the deluge is portrayed as submerging the pole when this =
was
figured as the leg of Nut, and the water Rood was then turned back by Nnu, =
the
lord of the celestial water, whose ark of salvation from the deluge is the =
ship
of heaven by name. Howsoever constellated, the bark of Nnu was the ark of
heaven on the celestial water. Now when the change was made from a heaven of
seven divisions to one of eight, as described in the very ancient papyrus
containing the hymn to the god Shu, it is portrayed as superseding the ark =
of
seven cubits with an ark of eight cubits, or the heptanomis by the octonary.
This also indicates a change of pole, the pole that was imaged by the staff=
of
Shu the giant. The hymn to Shu includes the legend of a deluge. It is called
"a chapter of the excellent songs which dispel the immerged," that
is, those who were drowned in the deluge as the evil creatures of darkness
(Magic Papyrus, Records of the Past=
,
vol. x. p. 137). It is said, "Those who are immerged do not pass along.
Those who pass along do not plunge. They remain floating on the waves like =
the
dead bodies on the inundation of the Nile, and
they shut their mouths as the seven great dungeons are closed with an etern=
al
seal." Now, there is reason to suppose that these seven great dungeons,
sealed with an eternal seal, were a form of the superseded heaven in seven
divisions answering to
556 ANCIENT EGYPT
the seven caves in the Mexican mount, and to=
the
book of seven seals in Revelation. In the same papyrus =
there
is "a book of magical spells for remaining as dwellers in the
country" where the great catastrophe occurs; it is said that" Hor=
us
has given the warning cry," "subsidence
of the country!" This, as we interpret the text, is at the
cataclysmal ending in time and space that was mythically dramatized as a de=
luge
or inundation which overwhelmed the land above and effaced certain landmark=
s in
the celestial waters. The cubit may stand for a general measure. Four measu=
res
or cubits typified an ark of the four quarters in space. Seven cubits were a
fourth of twenty-eight measures in the circle of twenty-eight lunar signs. =
Thus
seven cubits or measures in an ark, shrine, or tabernacle formed a figure of
heaven in seven divisions. And when the heptanomis was followed by the heav=
en
of Taht, the ark of eight cubits superseded the shrine of seven cubits, and=
the
ape became the type of Taht in the octonary instead of in the heptanomis. T=
he
ark of seven cubits was continued as a sacred type in the religious ceremon=
ies.
For instance, it is commanded by the rubric to chapter 133, Papyrus of Nnu, that this chapter shall be recited over a boat fo=
ur
cubits in length on which the divine sovereign chiefs of the cities have be=
en
painted and a heaven with its stars portrayed. But in the Papyrus of Ani the
boat is ordered to be made seven cubits in length. This, then, is a figure =
of
the ark of seven cubits which preceded the ark of eight cubits and the heav=
en
of four quarters that was imaged by the boat of four cubits. The heptanomis=
had
been figured as an ark of seven measures in the waters of heaven, and this =
was
followed by the ark of eight measures as the shrine of the kaf-ape, a zooty=
pe
of Taht the lunar god, after there had been "a subsidence of the
country" and the "secret abysses of the Nun" and the foundat=
ions
of the deep had been laid open at the time of the deluge.
There had been no moon established in the
stellar mythos. Otherwise stated, time was not yet computed by the lunar
reckoning, or by Taht, the reckoner of time. In this sense the moon was not
created until after the deluge. Thus, in some of the legends the moon becom=
es a
resting-place or ark of safety riding on the waters. At Hawaii the typical deluge was called&q=
uot;
the flood of the moon." Meru is likewise shown to be a form of the
mythical mount that reached up to the moon. Also it is related in one of the
Hebrew legends that paradise was exempt from the deluge or was preserved fr=
om
the great disaster because it was planted on the summit of a mountain reach=
ing
to the moon.
In the Egyptian inscription called "=
the
Destruction of Mankind" there is a rebellion against Ra, the sun-god,
followed by a great destruction and a deluge. Atum-Ra had been established =
as
the king of gods and men, the god by himself. There is a revolt against his
supremacy. He calls the elder gods around him for consultation, and says to
them, "You ancient gods, behold the beings who are born of myself; they
utter words against me. Tell me what you would do in these circumstances.
Behold, I have waited, and I have not destroyed them until I should hear wh=
at
you have to say." The elder gods advise that they may go and smite the
enemies who plot evil against Ra, and let none remain alive. The rebels are
then destroyed "in
THE DELUGE AND THE ARK 557
three days of navigation." When the delug=
e of
blood is over it is said by the majesty of Ra, "I shall now protect me=
n on
this account." "I raise my hand (in token) that I shall not again
destroy men." The rebel powers, headed by the coiling and constricting
Apap-reptile vomiting the deluge of the dark by night, were always in revolt
against the lord of light, and this legend commemorates their overthrowal i=
n a
deluge of blood. The chief agent in the work of vengeance is Hathor, the lu=
nar
goddess, who is aided by the solar goddess, Sekhet, in executing the comman=
ds
of Ra. The goddess started; she smote the enemies over all the land because
they had plotted evil against the majesty of Ra. These enemies are drowned =
in
the deluge then poured out; "the fields were entirely covered with wat=
er
through the will of his majesty the god. And there came the goddess (Hathor=
) in
the morning, and she found the fields covered with water; and she was pleas=
ed
with it, and drank to her heart's content. She saw no more of the enemies, =
who
were sunk in the waters that represented the flood of light which was now
poured forth by Ra at dawn. and in which the cre=
atures
of the dark were drowned. It is said by his majesty, living and well, to his
followers, "I call before my face Shu, Tefnut, Seb, Nut, and the fathe=
rs
and mothers who were with me when I was yet in the Nun, and I prescribe to =
Nnu,
who brings his companions with him"; these are the instructions given =
by
the god to Nnu: "Bring a small number of them (his companions), that t=
he
beings may not see them "- these beings are the creatures about to be
destroyed in the coming flood - "and that their heart may not be afrai=
d,
thou shalt go with them into the ark or sanctuary until I shall go with Nnu=
to
the place where I stand," or to the summit of the mount on which the
legendary ark at last was safely landed. The ark or sanctuary here indicate=
d is
the figure of a newly founded heaven which follows the deluge by which a
previous world was wrecked. The inscription is very dil=
apidated,
nevertheless it obviously contains a creation of "the men," as in the Assyrian revolt in heaven in the place=
of
the creatures thus destroyed. When "his majesty arrived in the
sanctuary," "the men&=
quot;
were going forth and bearing their bows and shooting their arrows against h=
is
enemies. These were not the enemies but the defenders of Ra. Hence it was s=
aid
to Ra by "the men," "Let us smite the enemies, the rebels.&q=
uot;
The celestial water was primarily assigne=
d to
the female Nu or Nut. Her heaven was imaged as the cow. At first it was the
water-cow, and afterwards the milch-cow. And there was Nut (with) the "=
;majesty
of Ra on her back"; she was carrying the god in her form of the cow. T=
his
mode of locomotion on the cow's back or between the cow's horns (see the
pictures) is now to be superseded by the building of the solar bark. "=
Said
by the majesty of the god, I have resolved to be lifted up." "Who=
is
it that Nut will trust with it?" i.e.,
with the new ark or sanctuary of the god. "Carry m=
e,
that I may see." Said by the majesty of the god, "Let a fi=
eld
of rest extend itself," and there arose a field of rest. "Let the
plants grow there,'" and there arose the Sekhet-Hetep, or fields of the
papyrus-reed. The beings who were destroyed were Sebau and Sami,
representatives of the plagues of Egypt. The men who are create=
d in
their place are of the starry race. "The majesty of the god saw the in=
ner
part of the
558 ANCIENT EGYPT
sanctuary in which he had been lifted=
up"
(or the ark in which he made his voyage over the celestial waters), and he
said, "I assemble and give possession of these multitudes of men, I
establish as inhabitants all the beings which are suspended in the sky, the
stars," and Nut; began to tremble very strongly. "I assemble there
the multitudes that they may celebrate thee," and there arose the
multitudes. These are stars in one category, and in the other souls that we=
re
collected in the ark of salvation (Rit., ch. 58) or the ark of Nnu - that i=
s,
the ark of heaven and of the god of the celestial water. "Said by the
majesty of Ra, My son Shu, take with thee my dau=
ghter
Nut, and be the guardian of the multitudes which live in the nocturnal sky.
Bear them on thy head, and be their fosterer." This is an allusion to =
his
raising overhead the beautiful creation of the starry firmament which Shu
sustains, whether in the form of the cow of Nut, the water of the Nun, or t=
he
ark of Nnu. After the destruction there is to be a new creation, and Ra is =
in
need of support from N nu and his companions. "Said by the majesty of =
the
god (or his majesty) to the majesty of Nnu, My limbs have suffered long; I
cannot walk without support, or have others to s=
upport
me." This will show that Nnu occupies the place of Noah in relation to=
the
building of the ark or sanctuary, and in accordance with the instructions
received from Ra. Ra informs Nnu that he needs some other means of supporti=
ng
himself than the back of the cow. He calls upon Nnu and his three sons to
assist him against his enemies the rebels. Thus the cow of Nut was to be
superseded by the ark of N nu when he became the representative of the heav=
enly
water and master of the inundation. Nut says dutifully that she will act as=
it
seems good to her father Nnu (I. 30). There had been var=
ious
kinds and forms of the celestial or astronomical ark that was at first
necessitated as the means of carriage for the gods, because the heavens had=
been
imaged as the firmamental water. The great mother Apt, =
who
was the image of all firstness both by name and nature in the likeness of t=
he
pregnant hippopotamus, was a kind of ark, and possibly the earliest that ev=
er
crossed the waters of the Nun. She carried her young ones in the cab=
in
that was uterine. Child-Horus on his papyrus-reed was in the ark that saved=
him
from the waters, as the sign was constellated in the planisphere of Dendera=
h.
The Pleiades formed an ark as constellation for the Khuti; the Lesser Bear =
for
Anup and the seven voyagers round about the pole. Orion was the ark of the =
holy
sahus, with Horus at the look-out. The ark of Taht was in the crescent moon
that sailed the azure deep by night. Then Ra, the solar deity, resolved on
being lifted up as god alone, the only one, who superseded all the elder
powers. A new heaven was to be his tabernacle. This was the ark of Nnu. The
change from one heaven to the other implied a great destruction of the rebe=
ls.
A deluge was the modus operandi, and the ark the means of sa=
fety
for the few just men and true, together with their consorts, who were saved from the catastrophe. As a symbol in
sign-language the ark was built by N nu, the master of the firmamental wate=
r,
for the means of safety in the world all water against the coming flood and=
the
subsidence of land, which was the land
of Nnu. =
THE DELUGE AND THE ARK 559
$$$ In space it was the ark of the four
quarters that was propelled by the four paddles of Hapi, Tuamutef, Kabhsenu=
f,
and Amsta. Hence Seb (or the earth) "abideth stably" by means of =
the
four rudders or oars (Rit., ch. 99). Hence also the
four-square box that imaged the ark of Noë on the well-known Apamean c=
oin.
In Akar, or Amenta, it was the ark of Osiris; in earth the ark of Seb; in
heaven the ark of Ra. Its mainmast was the pole. The nightlight on the mast=
head
was the pole-star. In the myth it was the ark of Ra, "the bark of mill=
ions
of years"; in the eschatology it is the ark of salvation, the refuge f=
or
eternity.
The sinking ones had looked for their
deliverance from the waters to the bark of Anup, voyaging round the pole; a=
lso
to the crescent-shaped ark of Taht seen in the new moon; then to the ark of
Horus and the "holy sahus" constellated in Orion; and finally they
sought salvation in the ark which Nnu and his three sons, Shu, Taht, and Se=
b,
were now to build for Ra, the solar god.
The Egyptian ark or ship of Nnu is the ar=
k of
heaven, or, conversely stated, the ark of heaven is the ship of Nnu; and the
ark of heaven was the revolving sphere configurated as a sailing vessel with
two masts as we have found it figured by the mystery-teachers in their
uranographic imagery of the celestial deluge. The ark is portrayed in the a=
ct
of sailing over a vast, unfathomable, hollow void of formless space; as it =
is
said, "the place is empty." Into this the helpless ones fall head=
long
unless they are saved on board the ark. In a vignette to the Papyrus of Anh=
ai,
it is Nnu that is seen uplifting the boat of the gods with seven persons on=
board,
besides the beetle and the solar disk. The figure of Nnu in this drawing is
both male and female, Nnu and Nut in one figure (Budge, Papyrus of Anhai, Pl. 8). Among the
Assyrian fragments there is reference to a legend which has not come down to
us. In this it is said, that Ishtar counselled the destruction of mankind,
whereas in the extant account of the deluge the goddess bewails their
destruction and grieves bitterly over the loss of her children. Now Ishtar =
is
an Akkado-Assyrian form of the goddess Hathor, who in the Egyptian mythos
counsels the destruction of the beings, and executes the judgment passed up=
on
them by the gods, with no wailing or weeping afterwards. This
points back to the Egyptian original of another Akkado-Assyrian vers=
ion.
According to the Hebrew reading of the le=
gend,
the deluge was provoked by the sins of men. "The Lord saw that the
wickedness of man was great in the earth," and he determined to blot o=
ut
and obliterate the race; .... "but
Noah found grace in the eyes of the Lord" (Gen. vi. 5-8). The Chaldean=
and
Hindu legends know nothing of human=
sin as a cause of the deluge. The sin against the gods, however, is describ=
ed
as the cause of a deluge in the so-called "destruction of men." Ra
says to Nun and others of the elder pre-solar gods, "Behold the beings=
who are born of myself; they utter words against me.&q=
uot;
That is, they are in rebellion against the one true god. But these beings in
this case were elemental, not mortal, and the sin was not human. When the
deluge or destruction is over and past, Ra swears that he will not again
destroy men. "Said by Ra: I now raise my hand that=
I
shall no more destroy men." "I
560 ANCIENT EGYPT
shall now protect men on account of this."=
; So
the Hebrew deity promises that he "will not again curse the ground any
more for the sake of men: neither will I again smite any more any living
thing," as in the "deluge of destruction."
This is the same thing, only written out =
large
and told as if it were a human history, whereas the original is mythologica=
l. It
relates to the superseding of the earlier gods, Nnu, Seb, Shu, and Taht, by=
Ra
as the supreme being, or rather these old gods and elemental powers are to
become the servants of his majesty Ra in the new heaven now established for=
the
keeping of perfect time, with Ra as the head over all.
Ra had resolved to be lifted up in an ark=
or
sanctuary. Nnu and his small number of companions who enter the ark or
sanctuary are eight in number, four male, Nnu, Seb, Shu, and Taht, and four
female, Sekhet, Nut, Hathor, and Tefnut, who can be paired thus: - (1) Nnu =
with
Sekhet, (2) Shu with Tefnut. (3) Seb with Nut (4) Taht with Hathor. Nnu was=
the
deity of the heavenly water, and Sekhet is in possession of the water on the
night of the great disaster or the deluge (Rit., 57, 1, 2); Sekhet is also
called the "very great one of the liquid domain II (149). These are
certainly a pre-Semitic form of the eight in the ark, and as Nnu was the first-born of these gods, he may be
called the father of the other three in the ark as represented in the bibli=
cal
version. The whole world, however, that was divided between the three sons =
of Nnu,
Shu, Seb, and Taht, was not on our earth; was not in Africa, Asia, or Europe. Shu was to be the guardian of the multitude=
s in
the nocturnal sky, Seb of the serpents in the cycles of time, and to Taht w=
ere
assigned the nations of the north. =
Taht
had a double portion. Ra says, "I shall give thee to raise thy han=
d in
the presence of the gods. I shall give thee to embrace the two parts of the sky. I shall give thee to turn thyself towards=
the
northern nations." This looks as if Taht were the prototype of Japheth=
. Shu, whose name signifies shade, and who was to be the guardi=
an of
those who are in the sky of night, agrees with Ham, the dark of colour or b=
lack.
It was Shu who might have seen his father Nnu by night with his person expo=
sed,
as it was his work to lift up the nocturnal heaven or Nnu. This leaves Shem=
as
the representative of Seb. Seb is the father of Horus on earth, and, as it =
was
supposed; the Hebrew Messiah was to descend from Shem. Thus it is possible =
to
identify the new point of departure for the threefold human race derived fr=
om
Shem, Ham, and Japheth, considered to be the fat=
hers
of three different and diverse races of mankind. Ra describes the group of
elder gods who preceded him as the fathers and the mothers. "Said by h=
is
majesty, I call before my face Shu, Tefnut, Seb, Nut, and the fathers and
mothers who were with me when I was still in Nun," or previously to his
issuing from the lotus in the bosom of the heavenly water. Here we have the
"fathers and mothers" of the new race or races in the new world t=
hat
followed the flood ready to the hand of the "sacred historian." T=
hese
fathers and mothers are eight in number all told, who are mentioned by name:
Nnu and Sekhet, Seb and Nut, Shu and Tefnut, Taht and Hatbor. These are eig=
ht
persons in four pairs of consorts, exactly the same as the eight consorts in
the ark of Noah.
THE DELUGE AND THE ARK 561
$$$ The moon-god Taht becomes the enlarge=
r of
the domains of Ra, as his lunar representative by night. Ra calls Taht befo=
re
him: "Said by the majesty of the god (or his majesty) to Taht, Come, l=
et
us leave the sky and my abode, because I wish to make a luminary in the
inferior sky and in the deep region where thou inscribest the inhabitants, =
and
thou art the guardian of those who do evil ..... the
followers whom my heart abhors. But thou art my abode, the god of my abode:
behold, thou wilt be called Tehuti, the house of Ra. I shall give thee to s=
end
(lacuna) .... and the=
re arose
the ibis of Taht. I shall give thee to raise thy hand in presence of the go=
ds,
and there arose two wings of the ibis of Taht. I shall give thee to embrace=
the
two parts of the sky with thy beauty and thy rays, and there arose the lunar
crescent of Taht. I shall give thee to turn thyself towards the northern
nations, and there arose the cynocephalus of Taht which is in his escort. T=
hou
art under my dominion." This was written in the Book of Atum-Ra, who w=
as
also the god Huhi =3D Ihuh. Thus, in this new creation of Ra which was
established after the old heaven had been overwhelmed by the deluge, the
moon-god Taht was made the enlarger=
of
the domains of Ra. As we read in the texts, "Ra created him a
beautiful light to show the name of his evil enemy," the Apap-dragon of
darkness. This enlargement turns on the moon-god becoming the ruler for Ra =
by
night and establishing his sovereignty over the black race in the domain of=
Sut
and in the inferior hemisphere. The "enlarging" in the Hebrew ver=
sion
is at the expense of Ham (=3D Kam, the black): "A servant of servants =
shall
he be unto his brethren," but "God enlarge Japheth." Ham is
treated in the märchen as the "evil enemy" Apap, or the black
Sut in the mythos, thus making the legend ethnical by this perversion of the
meaning. Enlargement of the world denotes the formation of a heaven on a la=
rger
scale. Thus Taht, like Japheth, was the enlarger or the enlarged. Also one =
mode
of the enlarging was by Taht becoming a luminary in the inferior sky and in=
the
region of Amenta. And here we come upon the probable origin of the cursing =
of Canaan in the Semitic travesty. Ham =3D Kam represe=
nts the
power and the people of darkness. Taht is to enlarge the borders of light at
the expense of the domain of darkness. It is said to Taht by Ra, "In t=
he
deep region where thou inscribest the inhabitants, thou art the keeper of t=
hose
who do evil, the followers whom my heart abhors." These were the darki=
es
and the "black-heads" in the dark land=
of Amenta, who are to be subject=
to
the rule of Taht by night, which has been converted in the Semitic perversi=
on
of the mythos into the servitude of Canaan and
the children of Ham.
When it had been discovered that the moon
derived its light and glory from the unseen sun there was a change of status
for them both. The moon was previously a mother to the child of light whom =
she
was unable to affiliate. And now, as it was mythically rendered, she learned
that she was a wife (hemt) as well as a mother, and that her infant was beg=
otten
by the solar god. The transaction is portrayed as one of the mysteries of
Amenta in the Ritual (ch. 80). The lady who gives light in darkness by night
and
562 ANCIENT EGYPT
overthrows the devouring monsters desc=
ribes
herself as a kind of ravisher to Hu the solar god. She retires with him to =
the
vale of Abydos
when she goes to rest. She seized upon the sun-god in the place where she f=
ound
him. The result of this is that the twins Sut and Horus, the powers of dark=
ness
and light, that were previously born of the mother alon=
e,
are now attributed to the sun-god Hu or Ra as his children. Hathor had been=
the
lunar lady, the slayer of the evil powers of darkness, and now the male god
Taht is equipped in the house or ark of the moon as the teller of time for =
Ra.
He is designated the "teller of decrees which Ra hath spoken in
heaven" for Horus to execute on earth and in Amenta, with Taht and Anu=
p as
his two chief witnesses.
After the deluge in "the destruction=
of
mankind" the god Ra establishes a covenant with those who have escaped
from the flood. He says that what he commanded is well done, and that the
destruction of his enemies removes destruction from themselves. "Said =
by
the majesty of Ra, It is well done, all this. I shall now protect men on ac=
count
of this. Said by Ra, I now raise my hand that I shall not destroy men,"=
; i.e. not again. The making of this
covenant after the deluge is followed by the establishment of the New Year's
festival under the direction of the young priestesses of Hathor. "Hence
comes it that libations are made under the directions of priestesses at the
festival of Hathor through all men since the days of old," (line 25). =
When
the lunar orb has been converted into the abode of Ra by night it is said,
"And there arose the crescent moon of Taht." Now the lunar cresce=
nt
is the mythological bow (Proc. Soc.=
Bib.
Arch. vol. vi. p. 131). The speaker in the characte=
r of
the. solar god issuing from the crescent =
moon
exclaims, "I am the lion-god issuing from the bow, and therefore I sho=
t forth"
(Rit., ch. 132). When this was written it had been apprehended that the moon
derived its light from the hidden sun, and shot the arrows forth with the
growing, stretching crescent that was drawn bow-like to the full with all t=
he
force of the young lion-god. It was for this that Taht the lunar deity was
wanted by Ra as his bowman by night to shoot the arrows of his light with t=
he
crescent of the monthly moon for his bow. For this the bow was set in the
nocturnal heaven by Ra: "And there arose the crescent moon of Taht&quo=
t; =3D
the bow. The crescent moon was figured as the bow in heaven for a sign that
there should be no further deluge of destruction, because the keeping of ti=
me
and season did not now depend upon the setting or non-setting stars. When t=
ime
was reckoned by Tehuti the teller, by means of the dual lunation, a power w=
as
established that no flood which had submerged the pole or drowned the
heptanomis, or the heaven in ten divisions, could in future overwhelm. Thus=
the
deluge in the stellar mythos being over, and the powers of darkness being
defeated and destroyed, chiefly through the direct agency of the lunar godd=
ess
Hathor, the bow of Taht was set in heaven with its promise that the waters =
of
the wrath of Ra should not again cover the earth. This, like all that is
Egyptian, was true mythos, not false explanation of natural fact. It does n=
ot
mean that the moon was actually created there and then to give light for the
first time.
THE DELUGE AND THE ARK 563
That would not be mythology, but fictitio=
us
history. The Kamite account of this ancient wisdom is mythological; the
biblical is pretended history.
It has now to be shown that the bow in the
Kamite mythos, which we look upon as the original, was not the rainbow, whi=
ch
was afterwards substituted as more natural by those who knew no better. The
lunar crescent was not only the bow of the deluge and sign of promise for a=
ll
future time, it was also an ark of safety from t=
he
waters of the Nun, in which the young child of light was bosomed and reborn=
of
the lunar virgin mother. In the Osirian cult Osiris was reborn in an ark of
crescent shape which was a figure of the crescent moon. It is said to Osiri=
s in
the preparatory pangs of birth, "Taht is a protection for thee. He pla=
ceth
thy soul in the lunar bark in that name which is thine of god Moon" or=
god
An, another name of Osiris (Records, vol. ii. p. 119). The ark of the new moon was a means =
of
resurrection for Osiris on the third night after his death, if we count the
17th Athyr as one. The priests brought out the sacred coffer containing a
little golden ark. They also modelled a little image of the crescent moon. =
The lunar mythos followed the stellar and
preceded the solar, and in this the lunar crescent was an ark. In relation =
to
which, the twin birds of light and darkness meet as it were in one when the
black and white ibis is the typical bird of the dual lunation, because, as
Plutarch says, its feathers resembled the halves of the moon as the bird of
light in one half and in the other half the bird of darkness. Now the ibis =
or
hebi in Egyptian is the messenger by name, and the crescent moon was the ar=
k of
the lord of light upon the waters of night. In the "Destruction of
Mankind" Ra says to the moon-god, "Thou art my abode (his lunar a=
rk),
the god of my abode; behold, thou art called Taht, the abode of Ra And there arose the ibis. I shall give thee to raise t=
hy
hand (Taht is also the hand of the gods) in presence of the gods. And there
arose the two wings of the ibis of Taht. I shall give thee to embrace the t=
wo
parts of the sky." The one white and black bird, as representative of =
the
moon in the Egyptian rendering, was the white bird of the new moon and the
black bird of the old moon, equivalent to the dove of light and the raven of
darkness in the other legend. The moon was the ark on the waters as the abo=
de
of Ra by night or during the deluge of the dark. The bird that was given by=
Ra
for Taht to send forth from the ark was the bird of light and the bird of
darkness. In the latter half of the lunation, when the moon was renewed in =
its
crescent shape, out flew the bird as messenger of light across the waters of
the Nun, and in the dark half of the disk the bird was of raven hue. Such, =
we
suggest, was the genesis of the two birds, or the double-feathered one, that
issued from the lunar ark in the original mythos, which preserved the
representation of the deluge and the ark and the two birds of day and night=
in
the cult of Osiris or of Atum-Ra and Nnu. In the Chaldean account of the de=
luge
the swallow is sent forth from the ark in addition to the raven and the dov=
e.
This also is a bird of the two sisters. In ch. 86 the manes makes his
transformation into the swallow, when Horus is in
564 ANCIENT EGYPT
command of the bark (line 5). But i=
n the
Vignette (Pap. of Ani) the bird called a swallow is a martin, another type of the white and black bird in one, like t=
he
ibis of the lunar ark. There is a chapter of the Ritual to be recited "=
;when
the moon renews itself on the first day of the month," the day, theref=
ore,
on which the lunar ark was launched upon the waters of the Nun and had to f=
ace
the deluge. As it is said, "Osiris is enveloped in storm and rain; he =
is
enveloped. But the beautiful Horus lendeth succour daily. He driveth off the
storm from the face of Osiris in the moon. Behold him coming. He is Ra on h=
is
journey. He is the four gods who are over the upper region." The Osiris
arriveth at his own time, and by means of his ropes is brought to the light=
of
day (Renouf, ch. 135). The ark of Osiris on the waters is described as a ki=
nd
of house-boat with gable ends, and the gable ends suggest that from this
particular form of the house and boat in one may have descended the well-kn=
own
children's toy of Noah's ark, as the ark of Noah in which eight souls, four
males and four females, were saved from the deluge, and the ark of Nnu in t=
he
Kamite astronomy.
The new heaven was established on the four
quarters that were founded upon the solstices and equinoxes by the great
architect Ptah. Thus the teba or square box is a figure of the heaven that =
was
based upon the four quarters which followed the ark of seven cubits, the ar=
k of
eight cubits, and other types of the ark that floated on the celestial Nun =
or
is said to be carried on the back of the cow (Nut). The eight on board were=
not
human beings, but four gods and four goddesses, or eight heavenly bodies. I=
t is
not the Hebrew Noah, as such, who will account for several other Noahs in
different countries, but the Kamite Nnu, the "lord of the primordial
water" - Nnu who is designated the father of the gods. By aid of the
Kamite Nnu we can more fully identify the Hottentot Noh, who, as they told
Kolben (in 1713), "had entered the world by a sort of window." The
god Nnu of the Egyptian mythos will explain why the hero of Polynesian lege=
nd
has the same name. The story is told by both Ellis and Fornander. The survi=
vors
from the deluge of Raiatea were saved on=
an
island or mount called the tree reaching to the moon. In this version the m=
ount
and tree of the Ritual are identical, the island being named after the tree,
whilst the tree that reaches up to the moon corresponds to the mount of
Am-Khemen and the establishment of lunar time. In the Hawaian version, when=
Nnu
had left his vessel, like Noah and Xisithrus, after the flood, to offer
sacrifice to the god Kane, he looked up and saw the moon in the sky, and he
thought this was the god, saying to himself, "You are Kane, no doubt,
though you have transformed yourself to my sight!" so he made his offe=
ring
and adored the moon. Then Kane descended on the bow and spoke reprovingly to
Nnu, but, on account of it being a mistake, Nnu was forgiven by Kane, and t=
he
bow was left above in token of the god's forgiveness.
It was natural for those who knew nothing=
of
the Egyptian wisdom to suppose that the deluge, the ark, and the character =
of
THE DELUGE AND THE ARK 565
Nevid, Nav, or Nevion, in the British myt=
hos,
was derived from the Hebrew records. But the true and final explanation is =
that
both were derived from the Egyptian on separate lines of descent. The Druids
were teachers of the wisdom of Egypt
in the British Isles ages before the Bible was heard of in Europe.
The ark of Nnu, Noë, or Noah was the ark of the celestial waters. An a=
rk
with the Ali, or Ari, was an ark with the seven on board who were rulers in=
the
heptanomis. This is extant as the ark of the seven Kabiri and the seven
Hohgates, the seven who in Britain
were the companions of Arthur in the ark. When we understand that the Hebrew
ark of Noah (or ![](3D"Religion_Egyptian_Comparative_V2_Book8_Massey_files/image017.jpg")
)
was the ark of Nnu in Egypt, and is the ark of heaven by name in the astron=
omy,
we are on the track for the first time to learn how certain later races of
mankind could be said to issue from the ark of Noah after a particular form=
of
the deluge in which the heaven in ten divisions was superseded by the heave=
n in
twelve divisions, the birthplace as an ark being a geometrical figure of the
contemporary heaven. The deluge legend in the book of Genesis can be direct=
ly
traced to its Egyptian origin. Nnu was the master of the celestial water. U=
nder
the same name, and also as Num, lord of the inundation, he was master of the
water in the Nile on earth. The deluge, =
all
the deluges, and the whole of the arkite imagery, together with Noah himsel=
f in
very person, are dependent on the beginning of creation with the water of t=
he
Nun or Nnu, and on heaven being the celestial Nnu by name in the Egyptian
language. In the Adoration of the Nil; it is Nnu the deity of the heavenly
water that is invoked as mythical source of life and not simply the flowing
river. The object of religious regard as element or place or person was the
celestial Nnu or Nun, who when personified was the giver of the Nile and all its gifts. Nun or Nnu was the inundato=
r of Egypt by means of the Nile.
Moreover, the god Num who is lord of the earthly inundation was preceded by=
the
ancient deity Nun (or Nnu), who had an ark or shrine, but was not worshippe=
d in
any temple hitherto discovered. It appears from inscriptions of Tahtmes III=
. at
Thebes that Nnu the deity of the deluge and the ark had been continued in t=
he
character of Num as lord of the
inundation of the Nile, with his ark or teba represented by the city of The=
bes,
that "heaven on earth," as it was designated by the Queen Hatshep=
su.
From these inscriptions we learn that Tahtmes rebuilt the sanctuary of Nnu,=
or
rather that he built the temple =
of Amen-Ra at Thebes
on the site of the ancient shrine. This, we are told, had a circuit wall of
brick, and a canal which conducted the water of the inundation "to the
shrine of the god Nun (Nnu) on the arrival of his season," which shows
that Nnu was one with Num as the elder pre-solar god, and that Nun (Nnu) pa=
ssed
into the god Num as a solar god associated with the inundation. The temple
built by Tahtmes was a shrine of Nnu and Amen, as in "No-Amen," t=
he
name of Thebes.
In laying the foundation stone of the new temple Tahtmes records the fact t=
hat
he had to remove the older shrine of the god Nun (or Nnu), and divert the
course of the water that flowed to the shrine of the god Nnu, because =
566 ANCIENT EGYPT
it was in the way (inscription cited by Brugsch, Egypt under the Pharaohs, p. 178, Eng. Tr.). Brugsch calls this shrine of Nn=
u the
temple of the god; other Egyptologists tell us that no temple was ever rais=
ed
to Nnu or Num. But whether termed a temple or not, this ancient sanctuary w=
as
an ark-shrine and a type of protection from the waters. The ark of Num is
called his lordly bark. It is said that with the inundation "he brings
once more his lordly bark" (verse 5). Also, "Thou art the august
ornament of the earth, letting thy bark advance before men and lifting up t=
he
heart of women in labour"; "All is changed by the inundation; it =
is a
balm of healing for mankind" (verses 9 and 11). Thus Nnu as deity of t=
he
heavenly water was represented by the Nile as river and by Num as divinity =
when
the sun-god was united with the water-god in Num or in Amen-Ra at Thebes. But the ma=
in point
here is the ark of Nnu that comes again with the inundation once a year to =
Egypt.
And if no temple of Nnu is known, he was expressly associated with a
shrine which originated in an ark that was a means of safety to the ancient
lake-dwellers of Africa. In the Papyrus =
of
Nefer-uben-f (Budge) the god of the inundation is described as "the old
man Nnu." Deceased is standing in the water and holding the sail of br=
eath
in his left hand. He prays that he may have power over the seven divine pri=
nces
who dwell in the place of the god of the inundation - that is, of Nnu the l=
ord
of the celestial water as builder of the ark. He says, "I have power w=
ith
my father, the old man Nnu. He hath granted that I may live." This is =
the
father Nnu as Egyptian who became father Noah in the Hebrew version. <=
/o:p>
Noah was a just or righteous man, and per=
fect
in his generations. This statement is put in the forefront of the Hebrew de=
luge
legend. In the Ritual it is granted to the Osiris Nnu that he shall "c=
arry
maat at the head of the great bark and hold up maat among the associate
gods." Maat stands for justice and rightfulness; and this is borne alo=
ft
upon the bark by the spirit of the just man made perfect, right up to the
summit of the mount which is the landing-place for those who are in the ark.
"And so it cometh that the Osiris-Nnu hath reached every one of his
stations" in the ark that rests at last upon Mount Hetep, Mount Nizir,
Mount Meru, or the Mount of Ararat. Nnu is identified with Noah by the Arab
writer Murtadi (1584), who related that Num-Kufu, the builder of the Great
Pyramid, dreamed of a coming deluge, and built the Pyramid as his ark of
safety. He then "made his abode in the maritime pyramid along with
Noah" (Nat. Gen. vol. ii. =
p.
226). That is along with Nnu, the god of the ark and the inundation, who was
earlier than Num, and who had his teba in Thebes.
This points to the pyramid of Num-Kufu being als=
o a
form of the ark, or rather to the ark of earth and heaven in several of its
successive forms that were ultimately combined in one consummate figure of =
the
heavens and earth as a stupendous monument and imperishable register of the
astronomical mythology. And, if so, it becomes apparent that the sarcophagu=
s at
the centre was a co-type with the coffin, shrine or ark of Osiris in the mi=
dst
of Amenta. This may help to show how fragments of the astronomical mytholog=
y have
been
THE DELUGE AND THE ARK 567
put together in the book of Genesis without =
key or
clue, and the old dark sayings of the ancient wisdom repeated minus the
necessary knowledge for enlightening the world.
Earlier deluges than this of Noah are all=
uded to
in one of the Jewish Haggadoth, which relates that in the time of Enos, as =
in
that of Cain, a great tract of land was flooded by the sea. Which is but the
end of a patriarchate described in terms of the deluge. (Encyclopaedia Biblica, col. 1297.=
)
Items from several deluges are included in the Hebrew versions. For instanc=
e,
the animals are said to enter the ark seven by seven, and also two by two. =
Here
the numbers belong to two entirely different deluges, the one from which the
seven (or eight), the other from which the pair, were saved. There is no su=
ch
incongruous mixture in the Avesta. In this version Yima the shining is
commanded by Zarathustra to "make a circle to all four comers as a
dwelling-place for all mankind," and stock and store it against the de=
luge,
which is the evil work of the destructive serpent of darkness. All forms of
life that enter this enclosure do so in imperishable pairs. A lofty wall is=
to
be made around it, and a window that gives light within. The one window we =
take
to be the pole-star. The lofty wall answers to the high white wall of Ha-Pt=
ah-Ka.
It is lighted with self-created and eternal lights that shine above, and the
created lights below (Farg. ii., l. 131). These
correspond to the Kamite Urtu-Seku, the setting stars, and the Akhemu-Seku,=
or
stars that never set, the everlasting self-creat=
ed
lights. The window of Yima's enclosure in heaven is repeated in the one lig=
ht
of Noah's ark (Gen. vi. 16). It is related in a =
Jewish
legend that after the deluge two animals came out of the ark
which were not among the twos or sevens that went into it. These two
were the cat and the pig. And they belonged to the new creation of Atum-Ra.=
The
cat, as solar type, is a symbol of Atum-Iu. It is said in the Ritual (ch. 1=
7)
the cat is Ra himself. It was in that form of the seer by night that the
sun-god overcame the evil Apap in the darkness of Amenta. The pig or boar in
the Osirian mythos is a type of the evil Sut, the opponent of the Good Bein=
g in
Amenta. Amenta is the lower deck of an ark in which the pig of Sut was pres=
ent.
This is in an ark that could not be built until Amenta had been hollowed ou=
t by
Ptah, the father of Atum-Ra, who was represented by the cat. Thus the addit=
ion
of the cat and pig to the previous denizens will help to identify which ark=
it
was they came out of after the deluge of Noah. As Egyptian, it was the ark =
in
which Ra had resolved to be lifted up as "god alone," and the cat=
and
pig were types belonging to the new creation that followed the
"destruction of mankind." This was the ark of Nnu. The descriptio=
n of
Noah's deluge is an agglomerate compounded from =
the mythical
data and the actual inundation. The waters flowed in Egypt during a certain number=
of
days. It is probable that the fullest flow was reckoned at forty days and
nights (see Hor-Apollo). In a fragment of the Melchizedekian literature, fo=
und
by Professor Sokolov, and appended to the Slavonic book of Enoch, the ark of
Noah "floated forty days." And it is added, altogether they were in the ark 12=
0 days. This is the exact length of =
the
water season in the Egyptian year of 360 days, which was first divided into
three
568 ANCIENT EGYPT
tetramenes of 120 days each. It may al=
so be
noted that outside of Egypt
rain took the place of the inundation, and the deluge of Noah consists of f=
orty
days and nights of rain. Fifteen cubits of fresh water constituted a good if
not a perfect Nile, and this is the meas=
ure
applied to the flood of rain-water in the book of Genesis. Fifteen cubits
upward did the waters prevail, and the mountains were covered (ch. vii. 20).
Fifteen cubits of water, however, could be no measure for a flood that cove=
red
all "the high mountains that were under the whole heaven" (ch. vi=
i.
19). The waters that prevailed on the earth for 150 days are also equal to =
an
abundant inundation of the Nile, but the=
se
have been mixed up with the waters of the celestial Nun. Also the fifteen
cubits of measure on the earth would be confused with the fifteen cubits,
measures, or days in the half-circle of the luni-solar month of thirty days=
, in
which the lunar crescent was the ark that is entered by Osiris, on the third
day, to spread the actual water of life and light, not that deluge of
destruction which was entirely mythical.
After the deluge, according to the euheme=
rizing
of the mythos in the book of Genesis, Noah began to be a husbandman, and
planted a vineyard; and he drank of the wine and was dr=
unken;
and he was uncovered within his tent, and Ham, the father of Canaan,
saw the nakedness of his father, and told his two brethren without. And Shem
and Japheth took a garment and covered the nakedness of their father (ch. i=
x.
20, 24). "And their faces were backward, and they saw not the nakednes=
s of
their father." Now in the mysteries of Amenta Osiris is covered by his=
son
Horus to conceal his nakedness. "I am with Horus," says Taht, &qu=
ot;on
the day of covering Tesh-Tesh," one of the names of Osiris (Rit., ch. =
I).
It is also said to Horus, "O thou who coverest (or clothest) Osiris and
hast seen Sut. O thou who turnest back" (ch. 28). Here the adversary of
Osiris is present with Horus in this scene of concealing the father's
nakedness, and the bad character of the black, evil-minded Sut appears to h=
ave
been given to Ham as a son of Noah. In the Chaldean account of the deluge a=
sacrifice
is offered at the coming forth from the ark. Hasisadra says, "I poured=
out
a libation. I built an altar on the peak of a mountain. Seven jugs of wine I
took. At the bottom of them I placed reeds, pines, and spices. The gods
collected at its burning, the gods like Sumbe gathered over the
sacrifice." (Deluge. Ta=
b., col.
3, Smith.) The basis of the oblation in the Kamite sacrifice is the
blood of the beings that have been destroyed. "Said by the majesty of =
the
god, Let them begin with =
Elephantine,
and bring to me the fruits in quantity. And when the fruits had been brought
they were given .. lacuna."
The sekti (miller) of Annu was grinding the fruits, while the priestesses
poured the juice into the vases; and those fruits were put into vessels with
the blood of the beings, and there were seven
thousand pitchers of drink. "And there came the majesty of the kin=
g of
Upper and Lower Egypt, with the gods, to=
see
the drink after he had ordered the goddess to destroy the beings in three d=
ays
of navigation." Instead of the Assyrian seven jugs of wine the Egyptian
has 7,000 pitchers of drink, and this is brewed from the blood of the massa=
cred
beings mingled with the juice of the fruits of the earth; and here, as in t=
he
later version, the gods gather over the
THE DELUGE AND THE ARK 569
sacrifice "to see the drink.&quo=
t;
Shedding the blood of the wicked, in this great slaughter of the evil being=
s,
was a mode of offering the oblation to the Good Being. Blood and the fruits=
of
the earth were the two primitive forms of the offering, and these are blend=
ed
together in a deluge of intoxicating drink.
A most primitive representation of this
sacrifice which followed the deluge is made by the Ovaherero, an African tr=
ibe
adjoining that of the Bushmen. They claim to have issued from the typical t=
ree
of the beginning, which is said by the missionary Reiderbecke to be a kind =
of Ygdrasil.
The Ovaherero say that the sky was once let down in a deluge, by which the
greater part of mankind were drowned. This they attribute to the Old Ones in
heaven, whose wrath was appeased by the sacrifice of a black sheep (South African Folk-Lore Journal, v=
ol.
ii., pt. 5, p. 95). When the deluge of darkness had passed away at dawn, the
black sheep was offered to placate and pacify the power of darkness, which
exhibits the deluge and the deluge-legend in their most primitive forms. The
sacrifice does not merely celebrate the return of light, as in a later phas=
e,
but is also a petitionary offering for future protection from the deluge of=
the
dark. Before ever man appeared on earth, a feeling of joy and thankfulness =
had
been expressed by the apes at the return of the light, whether lunar or sol=
ar;
and when man came he followed on the track of the monkey in feeling thankful
for the return of day. In the Egyptian hieroglyphics the word tua, to adore=
, is
figured as a salutation to the dawn or morrow-day, and the typical adorer is
the Kaf-ape, the saluter of the gods. Primitive worship signified salutation
and sacrifice from the beginning. In various traditions, Babylonian, Americ=
an,
Hebrew, and others, the deluge is followed by a sacrifice, and this sacrifi=
ce
after the flood has been configurated in the stars of heaven in a picture of
the far-off past, with the offering laid upon the altar at a point where the actual inundation in Egypt annually came to all en=
d.
In the Hebrew account of the thanksgiving sacrifice it is said, "Noah
built an altar unto Jehovah, and took of every clean beast and of every cle=
an
bird, and offered burnt-offerings upon the altar, and Ihuh smelled the sweet
savour." The typical imagery derived from the actual seasons in Egypt,
repeated in the planisphere, will also account for the Hebrew story concern=
ing
Noah's planting the vine and getting drunk immediately after the inundation.
The vine that Noah is said to have planted may be seen in the
decans of Virgo, where the star Vindemiatrix denotes the time of vin=
tage
in Egypt.
It is a version of the mythos in which the water of the deluge was turned i=
nto
wine by Horus, the ripening soul of the sun, that has
been most pitifully vulgarised in the story of Noah's intoxication after the
deluge. According to the planisphere Noah was on the water of the inundatio=
n,
or he might have just landed when the grapes were ripe, and he got intoxica=
ted
apparently for the purpose of cursing Ham and consigning the dark race to t=
he
doom of never-ending slavery. Hebraists tell us that the name of Noah signi=
fies
rest, which leads to nothing in Hebrew. Whereas, in Egyptian, the same word=
Nnu
is a name of the inundation, the deity of the celestial waters, and also for
rest or repose. As natural fact this was the season of rest or of Nnu becau=
se
of the deluge, during which the
570 ANCIENT EGYPT
god was resting in his ark upon the waters, =
or, as
might be, in his Teba of the Southern Apta at Thebes. The natural fact was formulated=
in a
legend such as that of Nnu, Num, Noah, or Vishnu resting on the waters duri=
ng a
deluge in the course of a new creation; that is, during the Hindu period of
Pralaya, when this was figured on the grand scale as described in the Puran=
as.
For instance, Vishnu is said to repose in slumber during four months of every year, borne up by the seven-headed
Naga-serpent Sesha (Kennedy, Hindu
Mythology, p. 228; Moor's Hindu
Pantheon). The four months of the inundation is historical in Egypt;
the deluge in mythology is typical, and the type was variously applied to a
natural phenomenon as a mode of measuring time. Nnu or Nu had become an
Egyptian personal name. There is a papyrus of Nu in the British Museum
containing various chapters of the Ritual. In these the speaker calls himse=
lf
the Osiris-Nu, and, as the subject-matter shows, the manes here combines the
two characters of Osiris and Nnu. Moreover, he is Nnu in the ark or bark, as
lord of the inundation and victor over the deluge (Rit., ch. 36 A). The
Osiris-Nnu is the speaker; not merely Nnu of the papyrus, but Nnu of the
celestial water, or Nnu as THE Osiris. He says the Osiris-Nnu is strong to
direct the ship of the gods, here called the boat of the sun, in which he c=
omes
forth from Amenta into heaven. Nnu saileth round about the heaven and
"voyages along with Ra." Thus the mythos merges into the eschatol=
ogy
of the Ritual.
The water of the deluge in the Assyrian l=
egend
was not terrestrial. It is said in the opening lines:
Then aro=
se the water of dawn at daylight;
It arose like a black cloud =
from the
horizon of heaven.
It was a deluge feared by the gods themse=
lves
because the waters were celestial. Hence they sought refuge in the highest
heaven. "They ascended to the heaven of Anu," the enclosure at the
Pole. This was the heaven of the stars that never set; the heaven, the
enclosure or ark of refuge, which is said to have rested on the mount when =
the
flood subsided. It was Bel, the wise one, the counsellor of the gods, who
caused the deluge, and he is a pole-star god, equivalent to Sut or Anup the
judge, whose seat was above the summit at the north celestial pole. The del=
uge
here was evidently the result of a change in the pole-stars; hence the tree=
re-planted
in a circle by the gods. If Bel made the deluge when he represented the
pole-star a change in the pole-star would be as the letting in of waters,
otherwise called the flood. The ark was built against this contemplated cha=
nge.
The Greek tradition included two legends of the great deluge or cataclysm by
which the race was destroyed. One of these was the flood from which Ogyges
escaped with a few companions in a vessel. The other is known as the deluge=
of
Deucalion, from which he escaped with Pyrrha his wife. Ogyges with his few
companions are equivalent to Horus with the seven great spirits who were sa=
ved
from the deluge in the ark of Orion. Deucalion and Pyrrha are equivalent to
Atum and his consort Hathor-Iusaas. Among the Californian Indians they tell=
of
a great flood (i.e., heaven all
water) from which only a coyote survived and a feather that was seen floati=
ng
on the vast expanse of water. As the coyote looked at it the feather became=
an
eagle which
THE DELUGE AND THE ARK. 571
joined the coyote on the "Reed-Peak," and these two wer=
e the
creators of men (Bancroft, vol. iii. pp. 87, 88). The reed-peak also answer=
s to
the Kamite field of reeds upon the summit of Mount Hetep
and the Japanese "mid-land of the reed-expanse." The papyrus-reed=
or
lotus-flower is a cradle or ark in which the Child-Horus was uplifted from =
the
water of the Nun and saved from drowning. This becomes the mythical reed in
various legends, which is a co-type with the tree as a means of emergence f=
rom
the flood. The Navajo Indians have piously preserved an account of the asce=
nt
from the waters of the deluge, not by means of the tree or tower, but by
building a huge mound of earth to make a tall mountain in the north. Their
tradition is that the men of a world before our own, on being warned of an
approaching flood, resolved to build a place of refuge. "They took soil
from the four corner-mountains (quarters) of the world, and placed it on the
top of the mountain that stood in the north; and thither they all went,
including the people of the mountains, the salt-woman and such animals as t=
hen
lived in the third world. When the soil was laid on the mountain the latter grew higher=
and
higher, but the waters began to rise and the people climbed upwards to esca=
pe
from the flood. At length the mountain ceased to grow, and they plan=
ted
on the summit a great Reed, into the hollow of which they all entered.... At
the end of the fourth night from the time it was planted the reed had grown=
up
to the floor of the fourth world, and here they found a hole through which =
they
passed to the surface" and were saved. The great reed evidently imaged=
the
celestial pole. It grew by night and did not grow in the daytime. The turkey
was the last to enter the reed, and the deluge rose and rose until the water
wetted the tip of his tail (W. Matthews, American
Antiquarian, 1883, p. 208). The tree had been an actual refuge for the
human race. Hence it became a typical refuge that was figured in the astron=
omy
and eschatology. Salvation from the deluge by means of both the reed and the
tree is a mode of escape from the waters in the Ritual. The deceased is one=
who
knows the deep waters. But he is not to be drowned. He exclaims. "I
embrace the sycamore-tree. I am united to the sycamore" (Rit., ch. lxi=
v).
The sycamore is the tree of dawn, and the speaker escapes from the waters j=
ust
as the young sun-god escaped from the deluge of darkness by climbing the tr=
ee or
mounting his papyrus-plant; the one as solar in the mythology, the other as=
a
soul in the eschatology. This mode of ascent goes back to the time when the=
re
was neither a bridge of heaven nor a boat upon the waters of earth, nor a t=
ower
that was built to reach to heaven. In the Norse mythos the ash-tree is call=
ed
"the Refuge of Thor," because it caught and saved the young god w=
hen
he was being swept away by the overflowing waters of the river Vimur. This =
is
the same typical tree as in the Ritual, where it is the mainstay of the Osi=
ris,
who is well-nigh drowned by the deluge of the inundation, but who escapes b=
y laying
hold of the tree. We need to know in what sense the reed or tree in heaven =
was
a type of safety during the deluge before we can interpret the Arawak versi=
on,
in which it is said the waters had been confined to the hollow bole of an
enormous tree by means of an inverted basket. The mischievous monkey saw th=
is
basket, and thinking it covered something good
572 ANCIENT EGYPT
to eat he lifted it up, whereupon the deluge
burst forth from the tree. The monkey is charged with being the culprit in
several of the legends and märchen that we show to be survivals of the
Kamite mythos, in which Hapi was th=
e ape
that brought the deluge of the inundation, and was also in command of the celestial water in t=
he
mythology (Rit., ch. 57). In a Red-Indian story of the deluge, Manabozho
escaped from drowning by climbing to the top of the tallest pine-tree on the
highest mountain in the world and waiting till the flood subsided. It is
related in a Taoist legend that "one extraordinary antediluvian saved =
his
life by climbing up a mountain, and there and then, in the manner of birds
plaiting a nest, he passed his days on the trees, while all the country bel=
ow
him was one vast expanse of water. He afterwards lived to a very old age, a=
nd
could testify to his late posterity that a whole race of human beings had t=
hen
been swept away from the face of the earth" (The Chinese Repository, v. 8, p. 517). In this legend we have b=
oth
the tree and the mountain used as means of escape in the same ascent. They =
were
distinct as Egyptian types, but afterwards were sometimes fused in one, as =
the
tree or reed upon the summit of the mount. The Indian tribes of Guiana say that when the great waters were about to=
be
sent forth the chief Marérewána was informed of the coming fl=
ood,
and he saved himself and his family in a large canoe. In order that he might
not drift over the ocean far from the ancestral home he prepared a long cab=
le
of "bush-rope" and made his vessel fast to the trunk of an enormo=
us
tree, so that when the waters subsided he found himself at no great distance
from his former abode. His canoe had been tied up to the pole, here represe=
nted
by a tree. The reed-type also takes the form of the canoe as well as the tr=
ee.
It is related in a Mexican tradition that the coyote, a co-type with the ja=
ckal
and the dog, got wind of the coming deluge. To save him=
self
from drowning he gnawed down a large cane that was growing on the bank of a
river. This he entered, and then stopped up the end of it with a kind of gu=
m to
keep the waters out. Thus, at the time of the Chaldean deluge it is said th=
at
the great god Nera "tore up the Stake" - that is, the pole or
mooring-post which is here represented by a stake, and a change of pole-sta=
r by
the uprooting of the stake. Nera is a form of Nergal, the great Nera. =
The legends of the deluge show that the p=
rimal
paradise was an enclosure on the summit of the highest =
mountain,
that of the pole, as a place of safety midst the celestial waters, w=
hich
was typical of the refuge sought for on the hill-top when the floods were o=
ut
on earth. The enclosure might be an ark, or palisade of wicker-work, a nest=
of
reeds, or a city, walled and fortified, an island, a group of seven islands=
, or
ten, or a zodiac, the idea of the deluge was ever present. And this had bee=
n the
dominant idea in the burial of old Egypt's dead amidst the water=
s of
the inundation. Every figure of the ark and every mode of arking or enclosi=
ng
are extant somewhere or other in the astronomical mythology. Take the cave =
for
example. In the Mexican version the seven who are saved from the deluge fou=
nd
safety in the seven caves of the celestial mount, the mount which toppled o=
ver
at the summit with the changing of the pole. The cave was one of the natural
types of the ark that preceded any form of refuge made
THE DELUGE AND THE ARK 573
by the hand of man. And there were seven of=
these
altogether as a figure of the celestial heptanomis. The Welsh Barddas ascri=
be
the building of an ark to Menwyd, who is called the dragon-chief of the wor=
ld
in the ancient British mythology. Menwyd is described as forming the ark by
means of serpents joined together (=
Nat.
Gen., v. 2, p. 253). An ark is the means of safety amidst the waters
whatsoever its formation may have been. Such an ark may be seen in the Sesha
Naga-serpent with seven heads that bears up Vishnu during the deluge. This =
is a
figure of the fore-world which preceded a great flood. Here the seven-headed
serpent is likewise a figure of the heptanomis, or heaven in seven division=
s,
which sank in the celestial waters. The same great serpent in the waters wi=
th
seven heads is also Akkadian.
A principle of arking, so to call it, was
established when the great Bear, as the mother of the revolutions or
time-cycles, and mistress of the waters, made the circle of the year in tur=
ning
round "the Atlantean Pole." She, as the pregnant water-cow, was
herself an ark of life that might be looked to as a divine type of safety by
the sufferers from the water-floods on earth. The mother of time and station
was the mistress of the firmamental waters; the mistress therefore of the
enclosure in the waters which in the later rendering is a park, a garden, a
paradise, or a harvest-field. In the Uganda legend it was a palisa=
de of
reeds around a spring of fresh water, the secret of which the woman knew, b=
ut
failed to keep. When the circle of the bear was found to be untrue, and time
was more correctly measured by the moon-god Taht, she, the mother of time a=
nd
the mistress of the waters, was accused of being unfaithful to her trust, o=
f letting
in the deluge and losing the primeval home. As we have seen, she philandered
with the moon-god Taht, who superseded Sut in her affections and in keeping
time. The twins as Sut and Horus were re-born of her as lunar in the dark a=
nd
light halves of the moon - the light eye of Horus and the dark eye of Sut. =
Apt
had been the mistress of the waters in the stellar mythos from the first, a=
nd
when it was found out that she was keeping time unfaithfully and incorrectly
she was charged with betraying the secret to her lover, with overthrowing t=
he
bulwark and with letting in the deluge. This supplied the matter of sundry
deluge-legends.
The Egyptians always kept on building clo=
sely
in accordance with some primal type like this of the ark. In the beginning =
the
earth itself was a mount or table-land that rose up out of the abyss as a k=
ind
of ark amidst the waters of space, an ark of one story. But when Amenta had
been hollowed out by Ptah the opener of an underworld, there was an ark of =
two
stories, fixed or floating. Whether called an ark or a house, it was
two-storied. It was double-decked like a ship. It was also a house of two
stories for Osiris in Abydos.
With heaven added over all it becomes three-storied or triple-decked, with
Amenta, earth and heaven answering to the three stories of the triple-deck.
Now, it is commanded that the ark of Noah, or Nnu, shall be built "with
lower, second and third stories," like the ship with three decks. This=
is
a fragment of the genuine mythos which tends to show that it was the ark he=
re
identified as the figure of three worlds, viz., Amenta, middle-earth and
heaven; a figure that agrees
ANCIENT EGYPT 574 <=
/p>
with the typical tree of the Akkado-Assyrian =
and
the Norse mythology which had its roots in the nether-world, its stem in
middle-earth and its branches high in heaven. But did the Egyptians ever la=
unch
this three-decker, and get it afloat in space? or did
it remain a fixture in the mythical abyss?
It was argued in the Natural Genesis that the Kamite astronomers had measured the ea=
rth
and knew it to be a globe rotating in space. It is now suggested that the a=
rk
of three stories was a compound image of the three regions built up deck by
deck and completed by the arch-craftsman Ptah in a vessel that is called the
ship of heaven in the Ritual. In the words of M. Lieblin, the Egyptians &qu=
ot;knew
that the earth circulated in the great ocean of heaven." And as the ea=
rth
was the sekru-bark of Osiris in Amenta, it was the ark afloat upon the wate=
rs
of the Nnu (Nat. Gen., v. 2, pp=
. 60-61).
In the time of Neb-Ka-Ra of the fourth dynasty the fact must have been a
familiar one for a common peasant to call the king "the helm, or pilot=
of
the earth which he navigates in space as the second brother of Taht," =
who
was the navigator of the lunar bark. The ark of Nnu, which Ra commanded to =
be
built for him when he was about to be lifted up upon the heavenly water, ma=
y be
seen on the sarcophagus of Seti, in the Soane Museum.
"The boat," says Lefébure, the translator of the text,
"is supported by Nnu, whose bust and arms only are to be seen. The arms
issue from the water and bear up the god. The entire scenes are surrounded =
by
the waves of Nnu, which shows that the Egyptians looked upon the earth as a
spherical body floating through the air. The boat is directed, as a passage
made through the waves indicates, towards a spot where a disk is represente=
d on
a band. This band, studded with points, represents the =
earth
as a landing-place for which the ark is bound" (Book of Hades, Records of the Past, vol. xii. p. 16). Th=
ere
is also a description of the ship of Nnu in the chapter of the Ritual by wh=
ich
one saileth a ship in the nether-world. In this the nature of the three dec=
ks as
"lower, second and third stories" is described. The vessel is
described in chapter 99 as the ship in which the abyss or void of Apap the
devourer may be safely crossed. This is an empty space into which the starry
ones fall down headlong to find nothing by which they can raise themselves =
up
again. The manes supplicates the god: "Oh thou who sailest the ship of=
Nnu
over the void, let me sail the ship. Let me be brought in as a distressed
mariner, and go to the place which thou knowest." As previously shown,=
he
has to know each part of the bark by name and to repeat the name of each be=
fore
he is admitted on board. From this examination in the judgment-hall we learn
the nature of the Ark
and its three stories. The name of the lowest story is "akar," th=
at
is, the lower earth. The posts =
at
stem and stern are "the two co=
lumns
of the nether-world." The ribs, also called the four paddles, image
the gods of the four corners, Amsta, Hapi, Tuamutef and Kabhsenuf. These are
the four who row the bark, and it is said that Seb, the earth, abideth stab=
ly
by means of their rudders or oars. The "patrol who goeth round" is
"he who piloteth the double earth." The "mooring-post,"
which represents the pole, is designated "the lord of the double earth in the shrine," that is, Osiris as
the power of the pole. The double earth is the earth of Amenta and the eart=
h of
Seb, or two
THE DELUGE AND THE ARK 575
of the three stories, the third of which is
celestial. Hence Nut, or Heaven, is the name of the sail. Thus the three
stories are identified with Amenta, earth and heaven, t=
hat
were figured in the ark of Nnu which floated (earth and all) upon the water=
s of
the firmament. This, when represented by the constellation Argo Navis, was an objectpicture of the ark upon the great stre=
am
of the Via Lactea, by means of =
which
the manes reached "the tip of heaven" at the pole, and after all =
the
rowing and the voyaging attained the realm of rest upon the eternal shore. =
The
Jewish Kabalists have a tradition that Noah's ark embodied an image of the
world or was a figure of the whole universe. This is the ark of Nnu in the =
astronomical
mythology, the ark of Nnu that is described in the Egyptian Ritual as a sub=
ject
of examination in the Mysteries of Amenta.
According to the Bhâgavata Purana (=
1, 3,
15), the ship of Manu was the earth itself. The "ship of the world&quo=
t;
is a title given by the Barddas to the enclosure of Stonehenge, which point=
s to
its including an image of the earth as a form of the ark amidst the waters =
of
heaven, like that of Seb which abideth stably in space by means of the four
oars or paddles at the four cardinal points. An ark of the four quarters is
described in the magic papyrus. It is said, "There are four mansions of
life at Abydos,"
the mythical birthplace of Osiris in Amenta. In this we find another group =
of
the four gods Nnu and Shu, Taht and Seb. The eternal city on the summit of =
the
Mount of Glory was the final form of the ark in heaven. And after the
Babylonian deluge when the ship touches the shore and its occupants have
landed, as it is said, Gilgames "collected great stones," "he
piled up the great stones." Instead of piling the mound of earth, or
planting the typical tree, or launching the ark, the survivors now are the
builders of a city with stones. They landed and "left the ship by the shore. They journeyed a stage of twenty ka=
spu.
They made the stage ascent of thirty kaspu. They came to the midst of Erech
Suburi." Then follows the building of Erech, the ark-city on the summi=
t;
or the new heaven that was divided into three parts; "one measure for =
the
circuit of the city, one measure for the boundary of the temple of Nantur, =
the
house of Ishtar; three measures together (for) the divisions of Erech"=
(Records, v. 7, 148-9). In Africa a conical hut like an ant-heap is the primev=
al
type of a dwelling made by human hands. This was continued by the Egyptians=
in
the cone of Hathor and the conical pyramid, or Ben-Ben of Sut-Anup as a fig=
ure
of Polaris or Sothis surmounted by its star. This may be seen in the
lake-dwellings of Africa, which are conical huts built on piles in the wate=
r of
the divine land
of Puanta as portra=
yed in
the inscriptions of Hatshepsu's temple at Deir-el-Bahari. The reason given =
for
such a type of house, says Sir John Kirk, is tha=
t the
country at times is flooded (Lockyer's Dawn
of Astronomy, p. 348, note 3), and thus the inhabitants escape the
inundation. The conical hut is common in Africa both on land and water, and
this is a figure of the primitive paradise and of the celestial pole, which=
was
continued in Egypt as the round pyramid ion, a co-type with the circular mo=
und
and conical cairn. Thus an ark on the firmamental water in the shape of a c=
one,
a figure that represents the pole, crowned with its star, is identical with=
the
pile-dwelling of the
576 ANCIENT EGYPT
African lakes, and images the same mode of
escape from the waters, according to the mythos and eschatology of the
Egyptians, as does the primitive lake-dwelling of the Inner Africans. The
earliest ark of Nnu, or heaven, is an enclosure in the water of the Nun; the
latest is a paradise on piles; we might say seven piles or poles which are
co-types with the seven mountains or seven pyramids. But an ark, as a means=
of
refuge in relation to a deluge of water, is not limited to the boat-type. T=
he
ark of Noë on the Apamean coin is figured as a box four-square. This, =
in
Egyptian, is a Teba, Hebrew Thebah, the name of Noah's ark, and of Thebes as a form o=
f the
eternal city. There was an ark of the sphere which is described in the
Thlinkeet legend as a vast floating building. At the time of the deluge it
struck on the mount, or was driven on the rock and broken in two halves by =
its
own weight. This agrees with the division of the heaven into north and south
between Sut and Horus, as their two divine domains.
In several of the legends it is made known
beforehand and announced that a deluge is coming, and with the warning
instructions are given to build an ark or prepare some sort of refuge and m=
eans
of escape for a favoured few. According to the Marquesan version, the lord ocean, or Fatu-Noana, who is like Nnu, lord of the
celestial water, when about to send the devastating deluge, allows seven da=
ys
for preparation. A tall building is to be erected which will tower above the
reach of the waters. Cattle of all kinds are collected in pairs and marched
into a vessel called the "Long Deep Wood." In this there is a fam=
ily
of four males and four females saved; the same as in the ark of Noah, and o=
f Nnu.
The storm burst. The "sacred supporter" of the universe slumbered
during the night of dissolution, as does Vishnu or Brahma in the Hindu vers=
ion.
A coffin on a sledge was a pre-Osirian type of the ark which was periodical=
ly
drawn round the walls of the great sanctuary of Ptah the coffined one in the
Mysteries of Memphis. The sledge or raft was naturally earlier than the boa=
t,
and the passage through Amenta, when this was imaged as solid earth, was
represented by the sun-god Sekari in his coffin resting on a sledge. In the
Ritual (ch. 100) the Osiris says, "I clear the path of the solar orb a=
nd
tow along Sekari (a form of Ptah) upon his sledge." The Norsemen were
accustomed to bury the bodies of their dead chiefs in boats on the hills, a=
s a
typical mode of crossing the celestial waters after death. The Garrows of
Bengal, who cremated their dead, used to place the corpse in a dingy or sma=
ll
boat on the top of the funeral pile, for the typical crossing of the waters.
The word ark in Egyptian signifies a circle, to encircle, bands, enclosings,
encirclings, also number thirty, thence a month. Arkai is to appoint a limi=
t,
fix an end by decree. This was applied in measuring a cycle of time, which
might be monthly, as in the Assyrian Arkhu. From this comes the arc, as par=
t of
a circle, which in Egyptian is to encircle or to make the circle. And thus =
the
enclosure and ark are both forms of the circle. The enclosure made by Yima =
was
an ark-circle but not an ark, or bark upon the waters. Still, the meaning is
the same. It was the type of an enclosure and of safety from the deluge whe=
ther
figured as stationary or afloat;
THE DELUGE AND THE ARK 577
and the heaven built upon four corners as a
circular enclosure was an ark in space, we might say, the ark of space, when
space was the celestial water. An ark of seven cubits was a figure of the
celestial heptanomis, or heaven in seven divisions. An ark of eight cubits =
was
a figure of heaven in eight divisions, either as Am-Khemen or the octonary =
of
Taht. An ark of four cubits was a figure of heaven as the teba, or box of t=
he
four quarters. There was an ark of twenty-eight cubits reckoned as twice
fourteen, based upon twenty-eight nights to the lunar month. This was the a=
rk
of the moon in which Osiris was reborn, or the child-Horus was preserved fr=
om
the waters. The cubit was a measure in time for a day, as well as in space =
for
a degree. Three hundred and sixty five cubits in circumference was the meas=
ure
of a year of 365 days, on the tomb of Osymandyas (Diod. i. 49). Similarly,
fourteen cubits were equivalent to fourteen days, or a half-moon, a tenat in the lunar month of twenty=
-eight
days, and therefore equal to fourteen degrees. Thus the ark of the moon is =
not
limited to the orb itself as a vessel that contained the new-born child of
light. It is also the circle of a lunar zodiac, in which there were
twenty-eight measures in time and space, =3D twenty-eight cubits that were
divided into two fourteens, and four sevens. During fourteen days Osiris (or
Horus) grew in glory, and during the other half of the lunation he was torn=
in
fourteen pieces by Sut, the power of darkness. An ark of twice fourteen cub=
its
is equal to a circle with twenty-eight stations, that
is a lunar enclosure or zodiac. No dimensions of the ark are directly given in the Ritual, but =
there
is an allusion which probably underlies the measurement of the lunar month =
or
zodiacal circle of twenty-eight measures. One-half of the circle
was marked out in fourteen divisions corresponding to one-half of the lunar
houses. Also, the divine domain of Aarru was divided into fourteen sections
(Rit. ch. 149), or, to put it in another way the mount of earth had fourteen
steps to it: seven up and seven down. This would be the measure of one-half=
the
circle, which was made out in twenty-eight lunar signs: fourteen in the low=
er
and fourteen in the upper hemisphere. Sunset and sunrise were half-way round
the circle, horizontally and perpendicularly, at the level called the summi=
t of
the mount. Now there is a scene at sunset described in the Ritual (ch. 108)=
. Ra
and the reptile of darkness watch each other, Ra from his ark, the monster =
from
the mount. The depth of water underneath the solar bark at this, the level =
of
sunset, is said to be seven cubits in its liquid part. This also serves to
measure the lower half of the circle by seven cubits, or measures, downward=
and
seven upward to the level of the mount, or the horizon. Seven steps down,
applied either to the mount or to the lower half of the circle, would be
identical with the course of the lunar goddess Ishtar, when she made her
descent into the Assyrian Hades and was despoiled of all her ornaments and
raiment as she passed through the seven gates downward, to be reclothed aga=
in
in all her glory as she made the ascent through the seven upward gates. The
object sought to be established here is the lunar circle divided into
twenty-eight lengths of time, whether measured vertically by the mount of t=
he
earth or by the pathway of the moon. The seven measures answer to one-fourt=
h
578 ANCIENT EGYPT
of the entire circle of twenty-eight cubi=
ts or
measures of time; fourteen below and fourteen above; fourteen from sunset t=
o sunrise,
and fourteen from sunrise to sunset.
The lunar measurement and ark were earlie=
r than
the solar, and these were afterwards applied to the luni-solar cycle of tim=
e.
In the luni-solar month, the days, degrees, measures, or cubits, would be
fifteen instead of fourteen to the half-circle. Thus, if the lower half of =
the
circle contains fifteen measures called cubits, instead of fourteen in the
lunar reckoning, there would be fifteen measures above the mountain-summit =
on
which the level of the equinox was marked, and this may be the meaning of t=
he
Hebrew and Toltec statements that the waters of the deluge prevailed fifteen
cubits above the highest mountains; the waters being celestial, the waters =
of
Nnu or Noë.
We hear most of the ark as a teba or box,=
which
is a figure of the four corners, and as the measures of twenty-eight, fourt=
een,
and seven show, was a type of the lunar heaven that followed the stellar; t=
he
ark of Taht which superseded the ark of Sut; the ark of eight cubits, or the
octonary, which took the place of the heptanomis. The lunar nature of the
Babylonian ark is also indicated by its measures. On the deluge tablet, as
rendered by Smith, the builder of the ark relates that, "in its circui=
t it
was fourteen measures"; "its frame fourteen measures it
measured." Now, as the cubit was the typical measure, this was equival=
ent
to fourteen cubits. Boscawen has it: "Two sides were raised. In its enclosure fourteen ribs, also fourteen they numbered
above" (The Bible and its Monu=
ments,
p. 117). In this reckoning the ark of twenty-eight measures correspo=
nds
to the circle of twenty-eight lunar measures, or stations of the moon. Thus
numerically the ark is identified as one with the arc by the fourteen measu=
res
below and fourteen above, and the ark of the moo=
n was
the ark of Osiris in the lunar mythos. As the lunar circle was divided in f=
our
quarters, and these four were each subdivided into seven, that may explain =
the
statement of the builder, who says he divided the interior seven times and =
(its
passages or parts) seven times (later version by Professors Haupt and Sayce=
).
This ark or abode is admittedly built "in a circuit" (col. 2), wh=
ich
has fourteen measures above and fourteen below, sub-divided by seven in the
interior and by seven in its parts or passages. There are two fourteens
sub-divided by the two sevens, equal to the lunar circle of twenty-eight
measures, the two lunations of fourteen days, and the four quarters of seven
days each. And if the measure of fourteen refers to one-half the lunar circ=
le,
it is possible that the measure of fifteen cubits applied to the rising wat=
ers
in the Hebrew version is a measure taken from the soli-lunar month of thirty
measures or days, especially as the height of Noah's ark was to be thirty
cubits. The ark of twenty-eight measures would be lunar only, the ark in wh=
ich
Osiris rose again on the third day after his body had been torn into fourte=
en
parts and gathered together in the sekru (or ark) chest, coffin (teba), for=
the
revivication and resurrection in the ark of the moon. The ark of thirty
measures (a measure in the hieroglyphics is a cubit) would be soli-lunar in
accordance with the thirty days to the month; this, then, would be an ark of
the sun and moon, which followed the lunar ark of twenty-eight cubits. The =
ark
of seven
THE DELUGE AND THE ARK 579
measures was the stellar heptanomis.=
The ark
of eight measures is the octonary of Taht, the lunar god; a heaven of four
quarters subdivided by eight semi-cardinal points into stations for the four
wives, sisters or goddesses. Then followed an ark of th=
e sun
and moon and seven stars. Now, it is said in the Persian Rauzat-us-S=
afa
that the Almighty fixed two luminous disks, one like the sun and the other =
like
the moon, on the wall of the ark, and
thus the hours of the day and night were ascertained (O'Neill, The Night of the Gods, p. 173). Th=
is is
a mode of describing the additions made in the soli-lunar mythos to the ark=
of heaven, that was stellar at an earlier time, and is so=
lar in
its final phase. The arkite symbolism culminated as Egyptian in the ark of =
Nnu.
This was the ark that was built "with lower, second, and third
stories" (Gen. vi. 16), because it was a
threefold figure of Amenta, earth and heaven in one, as it is represented in
the Ritual. Once it is shown that Noah's ark is a geometrical figure of the
heaven, there is no further difficulty respecting its size or content. The
beasts of the earth, the birds of the air, the fish of the waters, and the
human beings were all represented by the four types at the four corners, by
Tuamutef, the jackal; Kabhsenuf, the hawk; Hapi, the ape; and Amsta, the ma=
n.
These were accompanied in the enclosure by their consorts, Isis,
the cow; Serkh, the scorpion; Nephthys, and Neith. Salvation from the delug=
e in
the under-world is sought for by the Manes in the ark, whether called the a=
rk
of Osiris, or Ra, or Nnu. The experience attributed to Osiris as the god in
Amenta, is also assigned to the soul of the deceased. In setting by night i=
nto
the waters, the sun-god entered into the ark of earth, which is called his
coffin or sarcophagus, in which he was enclosed by Sut, the power of darkne=
ss.
In one form this was figured as the coffin-mountain, or neb-ankh, that was
represented by the hill, Bakhu, the dimensions of which are given in the Ri=
tual
(ch. 109). The hill Bakhu was the place of sunrise where dawn broke on the
coffin-lid; and the length of this coffin, or ark of earth, was 300 cubits.=
It
is stated in the papyrus of Nebseni that the hill is 300 cubits in breadth.=
In
other papyri it is said to be 300 cubits in length. This is connected with =
the
measurement of the earth. Thus the ark of Osiris in the earth, and the ark =
of
Noah are identical in length. The ark being also a figure of heaven, the 300
countries in Yima's kingdom are an astronomical measure equivalent to the 3=
00
cubits of Noah's ark, and likewise to the area of 300 cubits of the Egyptian
hollow hill, or ark of earth. It is possible to identify the constellation =
of
Argo-Navis as the object-picture in the nightly heaven of the ark that Nnu =
constructed
for the great god Ra, and thence the ark of Noah in the Hebrew version of t=
he
legend. In the pictures of the planisphere, which still remain on the celes=
tial
globe, it may be seen that the figurehead of the vessel is a ram. This was =
the
type of the ram-headed Num, lord of the inundation, and Num was the later f=
orm
of Nnu, the god of the celestial water, who was the builder of the ark for =
Ra.
By day the solar orb was carried on the ark of Nnu, and by night the gods a=
nd
glorified were seen in Argo-Navis on its voyage, as the "collector of
souls" sailed upward for t=
he
circumpolar paradise along the river of the Milky Way. Now, Argo-Navis is t=
he
only constellation that is figured =
hind-before
on the celestial globe. As
580 ANCIENT EGYPT
Aratos describes the vessel, "Argo b=
y the
great dog's tail is drawn; for hers is not a usual course, but backward tur=
ned
she comes, as vessels do when sailors have transposed the crooked stern on
entering harbour; all the ship reverse. And gliding backward on the beach it
grounds sternforward, thus is Jason's Argo drawn" (Aratos, Phainomena, R. Brown, lines 342-34=
8).
But, what can be the meaning of an ark or ship that makes its voyage through
the firmamental waters in this hindward way? We can but infer that it was an
object-picture of the ark of Nnu, as "the bark of millions of years&qu=
ot;
receding in this backward fashion as it made the circuit of Precession.
THE WORLD'S GREAT YEAR.
Once every six-and-twenty th=
ousand
years "the world's great age begins anew, the golden years return"
(Shelley), but in no other than the astronomical sense of a re-beginning at=
the
same point of departure as in the beginning. This will re-begin again and again in the
great cycle of precession, but only as a matter of chronology. Nothing will=
be
repeated except the cycle of time and the same phenomena belonging to the
astronomical mythology. The divine fulfiller of the millennium in "the
house of a thousand years," or in any other period, will no more come =
in person
during the next 13,000 years than it was possible for him to manifest that =
way
in the past half of the present cycle of 26,000 years. A
knowledge of the facts constitutes the sole data of the truth, and s=
uch
knowledge will ultimately put an end to the great delusion of the false fai=
th
that was founded in the uttermost ignorance of the astronomical facts.
In the great year of precession there are=
seven
stations of the celestial pole, six of which are still identifiable in the
constellations of Draconis, the Lesser Bear, Kepheus, Cygnus, Lyra, and
Herakles. The pole changes, and its position is
approximately determined by another central star about each 3,700 years. Se=
ven
times in the great year the station of the pole was raised aloft as land-ma=
rk
amid the firmamental waters in the shape of an island, or a mound; a tree, a
pillar, horn, or pyramid. Whichever the type this was repeated seven times =
in
the circuit of precession, to form the compound and collective figure of the
celestial heptanomis, so that the heaven rested, or was raised, at last upon
the seven mountains or seven mounds; seven islands, seven giants, seven cav=
es,
seven trees, seven pillars, or other structures of support, as seven figure=
s of
the all-sustaining pole. Seven golden isles emerged from out the watery vas=
t,
or wisdom reared the seven pillars of her house; the heavens were borne upon
the backs of seven giants, or the eternal city was built upon the seven hil=
ls.
It would take some six-and-twenty thousand
years to build the heptanomis on the support of the seven poles. These were
added one by one and figured collectively as seven sustaining powers of the
heavens, such as seven hippopotami; seven crocodiles: seven bears; seven
mountains; seven mounds of earth; seven trees or a tree with
THE WORLD'S GREAT YEAR 581
seven branches; a serpent with seven head=
s; a
fish with seven fins; seven horns of Sesheta the foundress; seven pillars;
seven giants; seven cyclops, with polaris for a single eye; and lastly, the=
re
are the seven divinities called" the lords of eternity." Seven
periods in precession correspond to seven stations of the pole. The length =
of time
in each when measured by the changing pole-stars is about 3,700 years. Seven
times the "Atalantean pole" sank in the waters of the deluge duri=
ng
the great year. This was figured as the seven sunken islands of the lost
Atlantis. But there is another lost land
of Atlantis, that passed away in ten islands, imaging a vanished =
heaven
in ten divisions. The first was the heptanomis of the seven kings or rulers.
The second is the heaven in ten divisions which ended with the deluge of the
ten kings or patriarchs in the Semitic legends. These two vanished heavens =
will
account for two great years, or two-and-fifty-thousand years of time. =
The pole and equinox are travelling pari passu, one in the upper circl=
e of
the heavens, the other in the larger lower circle of the ecliptic, and the
shifting of the equinox was correlated more or less exactly to the changing=
of
the pole-star. The power that presided over the pole as Osiris was given
rebirth as Horus in the vernal equinox. The pole-star symbolized the lord of
eternity. Horus in the equinox (or the double equinox) was a traveller of
eternity manifesting in the sphere of time; in the Han-cycle of 120 years; =
in
the house of 1,000 years; in the sothic cycle of 1,460 years; or in the cha=
nge
from sign to sign, each 2,155 years. For two thousand years and more the po=
le-star
in the Lesser Bear has coincided with the vernal equinox in the sign of Pis=
ces.
Previously the pole in Draconis coincided with the vernal equinox in the si=
gn
of the ram or the bull. A seventh of the ecliptic, not merely a third part,=
was
assigned to one or other of the pole-star gods who became the seven lords of
eternity. This will explain how the ram could be the special constellation =
of
the god who was at the same time the ruler of the north pole-star. So, in t=
he
celestial drama portrayed in the book of Revelation, the fall of the dragon,
or, astronomically, the change of pole-star, when a-Draconis was superseded, is followed by the exaltation of the
lamb upon the solar mount of glory. The longer one dwells in presence of Egypt,
the older grows the face of her unveiled antiquity. Not fifty merely, but m=
ore
like a thousand centuries look down upon us from her summit of attainment, =
the
pyramid of her glory, that she built for ever in the highest heaven of her
heavens. It was asserted by Martianus Capella that the Egyptians had secret=
ly
cultivated the science of astronomy for 40,000 years before it was made kno=
wn
to the rest of the world (Lewis, As=
tronomy
of the Ancients, p. 264). As time-keepers, the astronomers of Egypt
had thought and wrought, observed and registered on the scale of the great =
year
of the universe. The circuit of precession first outlined by the movement of
the celestial pole was their circle of the eternal, or seven eternals,
that was imaged by the Shennu-ring, and likewise by the serpent of
eternity, when this was figured with tail in mouth and one eye always open =
at the
centre of the coil. They not only laid great bases for eternity in this way,
they built upon the basis of all time which culminated in the cycle of prec=
ession.
When Herodotus was in Egypt,
the "mystery teachers of the
582 ANCIENT EGYPT
heavens" told him that during a
certain length of time which had been reckoned by the Egyptian astronomers,
"the sun had four times risen out of his usual quarter; that he had tw=
ice
risen where he now sets, and twice set where he now rises. Yet, that no cha=
nge
in the things of Egy=
pt
had been occasioned by this, either in the productions of the earth 'or the
river.'" And he adds, the Egyptians say, they know these things with
accuracy because they always compute and register the years (B. 2, 142 and
145). Now there is no cycle in astronomy, save the circle of the precession=
al
movement in which the phenomena thus unwittingly described by the faithful =
old
chronicler could occur. One such cycle is certain, two are not improbable, =
and
three are possible. After long study of the whole matter one sees perforce =
that
the science of astronomy in Egypt,
with its observed and registered cycle or cycles in precession, is actually
older than any race of men on earth outside of Afric=
a.
The Book of th=
e Dead (chs. 114 and 123) not only=
proves
the ancient Egyptians to have been acquainted with the precessional movemen=
t,
it also gives us an account of the =
actual
changing of a pole-star. The god Taht, the measurer of time, by means of
the moon and the Great Bear, is to be seen in the midst of his mysteries, w=
hich
are here described as those of keeping the chronology for the guidance of
posterity. There is a change in the position of the Maat, or judgment-hall,
which in the stellar mythos was at the station of the pole, and was shifted
with the shifting pole. On account of this change, Taht comes as the messen=
ger
of Ra in the soli-lunar mythos to make fast that which was afloat upon the
Urnas (Greek Ouranos) water; to re-adjust the reckoning and to "restore
the eye" (Rit., ch. 114) by making it "firm and permanent" (=
ch.
116) once more for keeping time and period correctly on the scale of the gr=
eat
year. The backward motion of precession is described when Taht says to Atum=
Ra,
"I have rescued the Atu from his backward course. I have done what thou
hast prescribed for him." As Renouf remarks, "I do not think any
astronomer would hesitate to say that precession is meant," by this
"backward course" (Rit., ch. 123. Notes).
The Atu is a mythical fish with some relation to the course of the solar ba=
rk;
that is to its backward course, the course of Argo-Navis. Taht has "re=
scued
the Atu from his backward
course." He has allowed for this retrograde motion in precession, and =
has
made the eye firm and fixed once more by means of his reckonings as a guide=
to posterity.
Taht also says at the same time, "I have equally balanced the divine p=
air,
(Sut and Horus) and put a stop to their strife." This changing of the =
pole
occurs once every 3,714 years, or, in the round numbers of the outsiders, e=
very
3,000 years. This is alluded to by Theopompus, who tells us that "acco=
rding
to the Magi," "one of the gods shall conquer, the other be conque=
red,
alternately for 3,000 years; for another 3,000 years they shall fight, war,=
and
undo one the works of the other; but in the end hades will fail, and men wi=
ll
be happy, neither requiring food, nor constructing shelter; whilst the god =
who
hath contrived all this is quiet, and resting himself for a time"
(Plutarch, Of Isis and Osiris, =
c.
47). The conflict is identical with the battle of Sut and Horus on the grand
scale. Three thousand years in round numbers with a surplus known to the Ur=
shi,
point to a period in precession
THE WORLD'S GREAT YEAR 583
(3,714) equivalent to a change from one
pole-star to another, in the station of the pole, only the length of time is
now applied to souls in the eschatology, passing through the astronomical c=
ycle
of the proverbial 3,000 years. The Chinese "peach-tree of the gods&quo=
t;
is a magnificent image of the pole. It has seven branches that bear the fru=
it
of immortality, the fruit which ripens once in 3,000 years. Three thousand,=
we
repeat, being a round number for the cycle, where 4,000 would not have answ=
ered
when the exact number is 3,714 years. The peaches from this tree of time or
knowledge were seven in series, as is shown by the seven peaches which were
brought by the mythical Wang-Mu when she visited the equally mythical Emper=
or Wa Ti. Also the seven peaches as total fruit of the tr=
ee
tend to prove that the figure was employed as a round number in thousands, =
near
enough for the non-initiated and the surplus allowed for in reckoning the t=
otal
combination.
It is feasible to suppose that the hangin=
g and
suspending power of the firmament was an earlier source of wonderment than =
even
the revolution of the heavenly bodies. There is a passage in the Argonautic=
on (2,
296) which appears to show that the notion of suspension preceded that of
revolving. .. And so it is that men call those isles, the isles of turning,
though aforetime they called them the floating isles" (Pilotes). These
were the islands figured in the firmamental sea. Thus u=
nder
one image groups of the revolving stars were thought of as the golden isles
afloat in the celestial waters of the firmament. A typical floating island
called Chemmis was shown to Herodotus in the deep broad lake, near the prec=
inct
of the temple of Buto, where it represented the place of refuge in which the
infant Horus (Apollo) was concealed and saved when sought for by the devour=
ing
Apap (Herodotus, B. 2, 156). This place of birth was first figured in the
stellar mythos as a floating island of the pole. The islands of Atlantis,
whether seven or ten in number, would not have become the sunken islands un=
less
they had been floating isles at first; and they were floating as formations=
in
the water of heaven. The earliest foothold in the infinite had been physica=
lly
attained amongst the stars that do not set. This was a place of refuge and =
of
safety from the deluge of the firmamental deep whenever the catastrophe occ=
urred.
It may sound a paradoxical thing to say, =
but it
is true that according to the mythical representation the earliest earth wa=
s a
bit of ground solidified in the celestial waters for the planting of a stak=
e,
or tree, or building, raising a pile, or some kind of bulwark against the
overwhelming water-flood. The Egyptian hieroglyphic-sign of land, locality,=
or
station is the well-known cake, that looks like =
our
Easter hot-cross bun, and is a figure of the land that was caked or coagula=
ted
amidst the waters. This first formation in the waters of the Nun was
constellated at the place of equipoise and fixity, when this was at the pol=
e.
And in the Osirian mythos this first standing place remained as a throne of=
the
Eternal on the mount amid the water of the upper deep. In what is termed the
Japanese "Cosmology" there is a primitive rendering of this
beginning. Two of the Kami-deities, Izanagi and Izanami, the brother and si=
ster
corresponding to the Egyptian Shu and Tefnut, who lifted up the paradise of
Am-Khemen,
584 ANCIENT EGYPT
are divinely deputed to make, consolidate, a=
nd give
birth to the island
of Japan. For this
purpose they were provided with a heavenly spear made of a jewel; a dual fi=
gure
of the pole and polaris. Thus equipped, the pair=
stood
on the "floating bridge" of heaven, and churned the Isle of Onogo=
ro
from the waters. This is the earth or ground that was consolidated in an is=
land
called" the self-curdled." (Chamberlain (B.H.), Kojiki, 18, 19.) The matter that was condensed around the spear=
or
pole with which they churned the waters formed the land of Nippon, or Japan.
Onogoro, says Hatori Nakatsune, a native commentator, was originally at the=
north pole, but was afterwards shifted to its present
position. (Satow (E.M.), Pure
Shinto, p. 68.) That is when the island which was
"self-curdled" in the celestial ocean gave its name to an earthly
island in the Yellow Sea. To see that the
jewelled spear was an emblem of the pole we have but to compare this legend
with the Indian version called "the churning of the ocean," in wh=
ich
a mountain (the mount of the pole) takes the place of the spear as the typi=
cal
churning-stick. (Moor's Hindu
Pantheon.) But this was no cosmical creation of the earth itself
amidst the waters of space. Such an interpretation is only an erroneous
literalization of the legendary lore. When the primal pair of the Japanese =
Kami
took possession of the island which had been coagulated from the deep, they
stuck the spear into the ground or earth. This was a mode of planting the t=
ree
or establishing the pole as a primary foundation in the water of heaven, that was now repeated in the resting-place on =
earth
as a likeness of the pole above. (Chamberlain (B.H.), Kojiki, pp. 18, 19.) Garcil=
asso
de la Vega relates that the Inca told him how "Our Father" sent t=
wo
of his children, a brother and sister, down from heaven. He gave them a gol=
den
rod, two fingers thick and half an ell long, and when they desired to rest
anywhere they were to stick this into the ground, and wherever it entered t=
he
earth at one push, there they were to halt, establish themselves, encamp, a=
nd
hold their court or build the city. Here the brother and sister are another
form of Shu and Tefnut. In a Dog-rib Indian myth a planting of the pole occ=
urs.
It is said that the divine hero, Chapewee, stuck a piece of wood in the ear=
th,
which became a fir tree, that grew and grew and =
grew
until it reached to heaven. Then Chapewee ascended the tree, and at the sum=
mit
found a fine large plain and a beaten road to travel on. =
The present writer contends that the
deluge-legends of the world are based upon the astronomical mythology of Eg=
ypt,
but that in the isolation of the primitive emigrants the ancient wisdom lap=
sed
and the deluge as a mode of symbolism in astronomy was more or less lost si=
ght
of; and, from lack of knowledge, the mythical deluge was confused with the
primitive concept of heaven as the water overhead. With the knowers the del=
uge
was a typical figure; with the ignorant it was an actuality that might at a=
ny
time recur, as did the water-flood on earth. The chief contribution made by=
the
Semites to the astronomical mythology was in literalizing the legends which
originated with the mythical mode of representation, and in putting forth an
exoteric version of the ancient wisdom. Thus it was natural that in a count=
ry
like Babylonia where the winter rains we=
re
held to be a curse the typical deluge of Nnu in the celestial waters should=
be
confused
THE WORLD'S GREAT YEAR 585
with the flood of Bel or Noah on the surface of the earth. Pliny calls Belus the "invent=
or
of sidereal science" (N.H. 6, 26), and Belus as the elder Bel was a fo=
rm
of the Egyptian Bar, a name of Sut. As Diodorus relates (1, 28, 29), the
Egyptians claimed to have taught the science of astronomy to the Babylonian=
s,
and declared that Belus and his subjects were a colony from Egypt. Belus (the first Bel) =
being
identified with Bar =3D Sut, this means that the colonising of Babylonia fr=
om
Egypt was during the reign of Sut, or at least in the time of the primordial
pole-star one great year ago, when the pole-star was previously in the Less=
er
Bear or the male hippopotamus. In astronomy the status of an arch-first
depended on being foremost in time, and Sut was first as bull of the mother=
, or
the male hippopotamus with the female. We hold the founder of astronomy to =
have
been the establisher of the pole, whether as Sut, in the southern, or Sut-A=
nup
in the northern heaven. And the most profoundly important of all the deluges
was that which took place at the subsidence and submergence of the pole and
changing of the pole-star, the star that fell from heaven, according-to the
astronomical mythology. The Book of Enoch says that, previously to the Noac=
hian
deluge, Noah saw that the earth became inclined and that destruction approa=
ched.
Then he lifted up his feet and went to the ends of the earth, to the dwelli=
ng
of his great grandfather Enoch (ch. 64). The "Ends of the Earth" was an expression for the two poles-the
dwelling of Enoch being equivalent to that of Sut at the southern pole. The
beginning, however, was not with boats or arks as a means of crossing the c=
elestial
waters of the Nun. Islands were figured earlier. Typical heaps of earth were raised by the mound-builders as ground to go
upon, like stepping-stones in the celestial deep. These eventually were sev=
en
in number. The structure also ranged from seven mounds at first to seven ci=
ties
finally. Naturally the mount or mound of earth, the tree, the papyrus-reed,=
or
island was a type of emergence from or amid the waters earlier than the
building of a boat or an ark in the celestial sea. The first ideas were tho=
se
of suspension, fixity, and foothold in the liquid vast. <=
/p>
In various primitive legends the bulwark =
was
raised against the waters but was overthrown because the faithless woman fa=
iled
to keep the secret with which she had been entrusted. We have already cited=
one
or two American and African instances. In a Muyscas myth, Huythaca was the =
old
first mother who ruled when there was as yet no sun or moon. She is describ=
ed
as a very wicked woman who maliciously loved to spoil the work of her husba=
nd.
It was she who caused a flood from which but a few persons escaped by seeki=
ng
refuge on the mountain-tops. Bochica, the solar god, then put a stop to the
deluge, and, being very wroth with Huythaca, drove her from the earth and
changed her into the moon. The result of the flood, in this case, was the s=
ame
as in the "Destruction of Mankind," viz., the establishment of solar time. When the earth was dry a=
gain
Bochica gave the year and the periodic sacrifices and the worship of the su=
n to
the people who survived the flood. (Tylor, Primitive Culture, vol. i., pp. 31=
8-319.)
Nut, the celestial wateress in the Ritual=
, was
a keeper of the waters which the women of the legends failed to guard. Hence
"the leg of
586 ANCIENT EGYPT
Nut" is a figure of the pole. In one=
of
the legends the children of Nut, that is the stars, have failed in keeping
proper time, and been the cause of confusion and strife. This is in an addr=
ess
to the moon-god Taht, who succeeded Sut the star-god as reckoner of time by
means of the moon. "Hail, Taht! what is it =
that
hath happened to the divine children of Nut? They have done battle, they ha=
ve
made strife, they have wrought evil, they have created the fiends, they have
made slaughter, they have caused trouble; in all their doings the mighty ha=
ve
worked against the weak. Grant, O might of Taht,=
that
that which the god Tum hath decreed may be done. Thou regardest not evil, n=
or
art thou provoked to evil, nor art thou provoked to anger when they bring t=
heir
years to confusion, and rush in and disturb their months; for in all that t=
hey
have done unto thee they have worked iniquity in secret" (Rit., ch. 17=
5,
Budge). When the pole-star changed the bulwark would be overthrown, and the
mistress of the waters would be charged with causing a catastrophe by which=
the
"bulwarks" of her consort, who was Sut in the Egyptian astral myt=
hos,
were submerged. The blame, of course, in after-times, was laid upon the wom=
an,
that is when the woman had taken the place of the primitive zootype, such as
the water-cow or crocodile. In Amenta Ptah is the builder of the bulwark th=
at
was raised against the waters, or to keep out the Apap-reptile. But Sut-Anu=
p,
as a ruler at the pole, was an indefinitely earlier god who raised the bulw=
ark
to keep out the deluge. In later ages, when Anup had become the son of Ra, =
one
name for his dwelling-place upon the mountain, that was on the solar mount =
of
glory, is called Ut, the "Town of the Embankment," which is equiv=
alent
to the pile of earth that was heaped up by the mythical mound-builders in s=
even
mounds that formed the bulwarks or embankments at the seven stations of the
pole in the circuit of precession. When the deluge occurred at the celestial
pole the type of stability and fixed foothold on land was whelmed beneath t=
he
firmamental waters. If this was an island or a tree it sank and was lost si=
ght
of. Hence the tree of the pole had to be replanted, or the embankment was t=
o be
raised anew when the deluge was over. It is related by the Miztec tribe of
Indians that "in the day of obscurity and darkness the gods built a pa=
lace
which was a masterpiece of skill, and made their abode upon the summit of a
mountain. The rock was called 'the Place of Heaven.' It was the primary
dwelling of the gods. The children of the gods planted a garden with fruit-=
trees.
But it is the old universal tale: there came a deluge; the happy garden was
submerged, and many sons and daughters of the gods were swept away"
(Bancroft, Native Races, vol. i=
ii.,
p. 71). Inevitably, at times our earth gets substituted for the mound, the
island, or the earth-heap piled as a fixture for foothold in the celestial
waters. The mound of earth was followed by the pyramidion of brick, wood, or
stone, the earliest figure of the tower that was built to reach the sky. Th=
us,
when the flood of Noah came to an end, the tower of brick was raised by the
survivors in the land
of Shinar. In this
version we see the tower succeeding the mountain, and the mound as a typical
figure of the station at the pole. After the Assyrian deluge the tree was
replanted in the circle or enclosure, and to replant the tree was to re-est=
ablish
the pole in its new station; the tree or wood that was said
THE WORLD'S GREAT YEAR 587
to be eternal. Noah likewise planted the tr=
ee
which in his case was the vine. In the book of Enoch it is said the portion of Noah (in time) has
ascended up to God, and now "the angels shall labour at the trees"
(or tree) and "the seed of life shall arise from it." This may
likewise be taken to denote a replanting of the tree as symbol of the pole.
Xisuthrus, the Chaldean Noah, is called the King of Surippak, the ship-city,
the city of refuge that was represented by or as an ark upon the waters. The
building on land was earlier than the boat upon the waters, and when the go=
ds
decide to make a deluge it is said, upon the Chaldean tablet, "O man of
Surippak, son of Ubarratutu, destro=
y the
house and build a ship." Here the ship or ark on the waters succee=
ds
the dwelling-place on land. And both the ark and house were united in Surip=
pak,
the ark-city, or "City of the Ship." After the Babylonian deluge,
Hasisadra says, "I built an altar on the peak of a mountain," and
there he offered a sacrifice to the gods. The altar-mound, we repeat, is a
figure of the pole. The structure overthrown by the deluge is rebuilt in
several ways, the types ranging from the mound to the metropolis. Not only =
is
the typical altar of the pole erected on the mountain-peak, but the structu=
re
was finally rebuilt on the scale of the eternal city. Thus, the ark-city of
Surippak is succeeded by the city of Erech-Suburi.
In raising this, "great stones" are dragged for a long distance to
where the wall of the new enclosure is to be erected, on the summit of the
ascent, in the midst of Erech-Suburi. Seven such structures were raised in =
the
course of precession, at seven stages of the pole, and the journey from one
stage to another is described in the legend of Gilgames (Deluge Tablet, col=
umn
6, George Smith, Records, vol. =
vii.,
p. 133). In the Noachian version the deluge is followed by the building of
"an altar to the Lord" (ch. 8, 20). There is also a journey made =
to
"a plain in the land=
of Shinar where the
generations of Noah came to dwell. And they said one to another "Go to=
...
Let us build us a city, and a tower whose top may reach to heaven, and let =
us
make us a name lest we be scattered abroad upon the face of the whole
earth." In this account we find three figures of the pole, the
altar-mound, the tower, and the city; also the migration of the survivors to
another station of the pole; which is a common feature<=
/span>
in the astronomical mythos, particularly in the Aztec, Peruvian, and Mexican
legends. So ancient was this erection and re-erection of the pole, which
signified another station fixed in the celestial journeyings, that the erec=
tion
of a pole in the earth became a sacred mode of marking the station and the =
cam
ping-place for the wanderers over the surface of the earth, as with the two
poles of the Australian Arunta, and the stave or rod of the Inca. The Tower of Babel was a symbol of the pole whi=
ch had
been overthrown or shifted by the waters of the deluge. To build the tower,
then, was to replace the pole. The tower was the Babylonian Bab-illu, which=
the
Hebrew writer has turned into the tower of "babble" and confusion.
The story itself is found on an Assyrian tablet in the British Museum,
with this difference: In the older legend the structure is a mound, whereas=
in
the Hebrew version it is a tower built of brick. It is explained that Babylon corruptly =
turned
to sin. "Great and small commingled on the mound." There was a re=
volt
against the great god Anu, "king of the holy
588 ANCIENT EGYPT
mound." The rebels are described as build=
ing a
stronghold, but they were confounded in their work. What they did by day was
all undone by night. The supreme god gave a command to make strange their
speech. "For future time the mountain," or the mound, was overthr=
own
by Nu-nam-nir, the god of lawnessness or no rule, and the destruction occur=
red,
though not in the form of a deluge (Records
of the Past, vol. vii., p. 131). In the Mexican pictures there is an
earlier type of the pole as a point of departure than the tower of brick. It
has been called the starting-point of the Aztecs after the deluge. In this =
the
mount or mound of earth rises from the water, like an island from the ocean,
with a tree upon its summit. The mount is thus identifiable with the pole by
means of the typical tree. It is likewise identified with the pole as the m=
ount
that topples over, the crooked mount
Colhuacan, upon whi=
ch the
ark of Tezpi rested after the deluge. In one drawing the male and female pa=
ir are portrayed with the boat waiting for them on the wa=
ter.
In the other a man in the boat is paddling away from the point of departure.
The pair are known to tradition as Cox-Cox and h=
is
consort. The picture is also said to illustrate the migration from a
starting-point in Atlan, or Aztlan, the white mountain<=
/span>.
Without recurring for the present to the beginning of astronomy in the
equatorial regions, we look on Sut (or Sut-Anup), the first-born son of Apt
(Kep or Kefa), the most ancient form of the Great Mother, as the founder of=
the
celestial pole, or the eternal tree in the paradise, the garden or cultivat=
ed
enclosure of the northern heaven. Sut and his mother became the primal pair=
in
the Egyptian mythology.
Although the mother of all living things,=
one
of whose names, Khefa, survived in Hebrew as Chavvah (Eve), the primal pair=
of beings
were not constellated as the human parents of the human race, but as male a=
nd
female hippopotami, or Behemoth and Leviathan, and later as the Greater and=
the
Lesser Bears; she as the maker of the circle, and he as the first to plant =
the
tree, or erect the pole, the pillar, or the mound within the circle; Job sa=
ys
of Behemoth, "he is the chief of the ways of God" (ch. 40, 19). N=
ow,
Behemoth is the Egyptian Bekhmut, the hippopotamus. This was female as the
zootype of the Great Mother, and male as the image of Sut her son, who as t=
he
founders of the pole were "the chief of the ways" in heaven as
establishers of a guiding-star at the pole. When the primal pair are represented in the book of Genesis by Adam and Eve=
they
are the husband and wife in a later mythos that was solar. But in the primal
legends the descent of the human race is traced to the primal pair when the=
se
were mother and son, or the brother and sister as represented in the Japane=
se
creation of the pole.
The earliest flood, caused by the declina=
tion of
the pole-star, set afloat a large number of legends. One of these relates t=
hat
the new world which followed was peopled by a brother and sister. The Chins=
, on
the Burma
frontier, preserve the tradition of a universal deluge that was co-eval with
the origin of their race. According to the Haka tradition all the hills were
submerged, and every person was drowned except one brother and sister, who
floated in a large earthen jar, and when the waters subsided settled on the=
Mun
Ktlang mountain (Pioneer,
Allahabad, Oc=
tober
22nd, 1897). The old earth-
THE WORLD'S GREAT YEAR 589
mother, who was represented as the
bringer-forth of life from the waters in the shape of a pregnant hippopotam=
us,
was imaged astronomically as the genetrix who brought forth her young from =
the
firmamental water amidst the fields of papyrus-reed which formed the
Sekhet-Aarru. The same in Apta at the northern pole as it was in Apta at the
equator. This old mother of beginnings in the waters of earth and heaven was
also repeated as the dragon-horse in the Chinese version of the astronomical
uranography as well as in the Babylonian remains. It is recorded in the sac=
red
books that a supernatural dragon-horse issued from the waters of heaven and
made known the eight mystical diagrams to Tai-Hao, the first mythical or
celestial ruler, who corresponds to Sut, the inventor of astronomy in Egypt, and Bel in B=
abylonia.
The mother and son were the pair that preceded the individualising of the
fatherhood; and the son was mythically represented as b=
oth the
child and consort, the adult or bull, of the mother.
According to the Indian tribes of Guiana, the primal pair were a
male and female, saved from the Deluge in a canoe. This is a legend of the
Tamanaks. It is the same representation in the ancient British tradition. T=
he
Welsh first parents, named Dwyvan and Dwyvach, are a male and female who fo=
und
safety from the Deluge in an ark. Also on the Apamean coin the pair as Nu, =
or
Noe, and his female consort are portrayed upon the waters floating in a box=
or teba,
accompanied by a raven and a dove. There is also a primal pair connected wi=
th
the tree in a legend of New
Guinea who are
called "the man and his mother." The man is so mighty that he thr=
usts
a spear through the earth right into the heart of the rock, where the pair =
live in the condition of troglodytes. The spear eviden=
tly
images the pole, which is mixed up, if not identified, with the tree, as is=
the
spear of the male and female pair in the Japanese legend. The man and his
mother climbed to the top of the tree, and there the strong man slew the gi=
ant,
the Apap-monster slain by Horus, and the giant slain by Jack (Romily, H.H.,=
My Verandah p. 118). The giant is a
co-type with the Apap-serpent of drough and darkness; and in another legend=
the
monster is a serpent coiled about the tree. This may help us to understand =
the
presence of the evil serpent with "the man and his mother" undern=
eath
the tree in the Assyrian =
garden
of Edin. The mother=
is
the old first genetrix, one of whose titles is "mistress of the mounta=
ins"
as well as of the mount. The Samoans say that the first=
of
the human race were a woman and her son. Turner tells us they have m=
any
tales about the doings of that woman and her son, from whom the race of men
descended (Samoa, p. 330-1). Th=
us,
man and woman originated as the mother and her son, or the sister and broth=
er,
who afterwards became the mythical mother and father in the solar legends,
which reflect the later sociology. In one tradition of the Ainu it is relat=
ed
that the race originated with a primal pair of ancestors, who were a female
bear and a dog. This is, of course, in accordance with the totemic symbolis=
m,
only the totemic symbols were not limited to the human groups. Totems of the
nature-powers were also figured in the planisphere. In Africa
the great first mother of all was constellated as the female hippopotamus, =
or
as a crocodile. In
590 ANCIENT EGYPT
Greece she was imaged as the femal=
e bear.
Sut, her son, was represented by a jackal which became the dog through chan=
ge
of fauna. These can now be traced to the Greater and Lesser Bears as two
surviving constellations of the Great Mother and her dog, who constitute the
primal pair of the Ainu, with the bear as the Great Mother and the dog (or
jackal) as her son or consort when the pole was in the Lesser Bear, we might
say one great year ago.
Sut, as ruler of the primal pole-star, wa=
s the
Arch-First in heaven, as a male. This is the title of Tai-Yih, the Chinese
great one. It is said that among all the shin, or spirits (the Japanese shi=
ntu
gods), of the heavens, the highest one dwells in the star Tai-Yih of the co=
nstellation
Draco (O'Neil, Night of the Gods,
vol. i. pp. 513, 517). It is not enough, however, to identify the deity with
the pole in general. There were seven of these gods, and everywhere the
question is, which of the seven stations of the pole was the seat at the ti=
me?
Draconis was the constellation of Horus-Sebek, the crocodile-dragon. Sut was
the first-born child of the great mother Apt or Khep, and those two formed =
the
primary duad that is sometimes called Sut-Typhon, the nearest approach to w=
hich
name in Egyptian would be Sut-Tept, or Sut and his mother as the primal pai=
r.
According to one account of the origins in the Book of Genesis, Seth, Set, =
or
Sut was the first-born child of Chavvah, as he had been of Kep or Kefa in t=
he
Kamite mythos. Sut was the primary ruler or over-lord, the earliest represe=
ntative
of power in heaven figured in an image of the male, or the lord, whose name=
was
first called upon when Sut became the backbone of the universe, as establis=
her
of the pole. He was the lord as male hippopotamus and consort to the lady w=
ho
was his mother as the female. And here we may perceive that a fragment of t=
he
true tradition survived 'in the biblical statement that in the time of Seth
"Men began to call upon th=
e name
of the Lord" (Gen. iv. 26). Sut, as male, w=
as
first of the seven brothers who in the Babylonian legend "came as
begetters." This fact also is recognised in the text when it is said t=
hat
"a son was born to Seth," or Sut, Egyptian, who was the first for=
m of
the father as the elder brother=
with
whom the fatherhood began. It is said of Ialdabaoth that, being incensed wi=
th
men because they did not worship or honour him as god and father, he being =
the
oldest brother only, he sent forth a deluge upon them that he might at once
destroy them all (Irenaeus, Book I.
ch. xxx. 10). Sut acquired an evil character in later times, and became the
original form of an anthropomorphic satan. He was
looked upon as the fallen leader of the angelic host because he had been fi=
rst
in glory as the ruling power at the primary station of the pole. This is th=
e satan worshipped by the Izedis in Mesopotamia,
for whom there is to be a restoration as well as a fall, which points to an=
astronomical
origin in both aspects of the character. Sut, in the Ritual (ch. 175), is
proclaimed as having been the first in glory. It is said "the power of=
Sut
which hath departed was greater than that of all the gods." He was fir=
st
as primary power of the pole, the first to sit upon "the mount of
congregation" as the "most high" in "the uttermost part=
s of
the north," or at the pole of heaven. Hence he was the reputed author =
of
astronomy. Thus, when the pole-star of Sut in the jackal (or the hippopotam=
us) had
fallen away from the true pole and
THE WORLD'S GREAT YEAR 591
lost its place as guide of ways in heaven, th=
ere
was matter for the legend of a fall as a fable founded on a fact in the
astronomical mythology. When so read, the fall of man from heaven is resolv=
ed
into the fall of Sut, or Lucifer, the light-bringer, or the light that was
uplifted at the primary station of the pole, the woman who was the foundress
being charged by the Semites, the Chinese, and others with being his accomp=
lice
and instigator, a mode of unconsciously showing that she, the Great Mother,=
was
the mover, which she was, but only as the primum
mobile, not as the woman urging the man to his eternal misery. The
following citation shows the primal pair as Ishtar and the elder Bel in
relation to the mount of the pole and the mountains of its different statio=
ns.
"O lady, mistress of the mountain, goodly strongho=
ld of
the mountains, mighty lock of the mountains, queen of the land of the
four rivers. O lord, the mighty mountain, Bel!" (Tablet S. 954, B.M.
Budge, Babylonian). In this imagery the Great Mother as Ishtar, is mistress=
of
the mountain, and Bel is the lord, identical with the mount itself, which
imaged the pole, when Bel was the star. In one of the Assyrian hymns this
enclosure of the "lady of the eternal tree" and her comrade is sp=
oken
of as "the park
of Ishtar." Ne=
rgal,
the destroyer, is thus addressed, "O lord, the =
park of Ishtar
thou establishest not" (Sayce, "Hymn to Nergal," Hib. Sect.),
Nergal having been one of the overthrowers at the time of the Deluge. In the
Assyrian hymns to the gods it is said that the lady of the eternal tree is =
the
comrade of the bull, the great bull, the supreme bull. The tree is the pole;
"the eternal wood" or Gis-Zida, which also seems to mean a mast, =
is
the pole (Sayde). Now, it is a form of this pair of founders at the pole th=
at
we think may be dimly discerned on the Assyrian cylinder (see p. 453). The =
tree
with seven branches represents the pole as a figure of the total heptanomis,
and is consequently late. The pair beneath the tree are=
the mother and son, or male and female, of the legend as the primal pair who
fell from heaven because they failed as keepers of the tree of knowledge at=
the
pole. There is also a form of this primal pair to be seen in a drawing on o=
ne
of the Greek vases which comes nearest to the Hebrew version of the woman
tempting the man. The Great Mother is portrayed in noble nudity, Greek fash=
ion,
as divinely tall beside a youth to whom she is offering the fruit which she=
has
plucked from the tree of knowledge, the tree that represented the pole when=
the
knowledge was astronomical. The pair, like the female and male in the Assyr=
ian
garden, are underneath the tree, about the root =
of
which the serpent coils.
As Kamite, or as Greek, the ancient genet=
rix
was the teacher who in later legend is misrepresented as the tempter. =
We now claim to have recovered the natural
origin of the primeval paradise with the primal pair, the tree and serpent =
in
the enclosure at the station first established at the fixed point of the
celestial pole, of which so many versions and perversions are extant without
one of them being scientifically correct or verifiable from lack of the
long-lost data in astronomy. Egyptian mythology, the source and fountainhea=
d of
all the ancient wisdom and legendary lore, could not be understood apart fr=
om
this, neither can the astronomy be explained apart from the mythology. To repeat. The garden is the enclosure at the pole tha=
t was
first figured in the circle of the ancient genetrix.
592 ANCIENT EGYPT
The pole itself was represented by the tr=
ee.
The evil serpent symbolizes the drought, the darkness, and the dearth in
physical phenomena. The reptile coils around the tree or is present in all =
the
pictures, Egyptian, Babylonian, Hindu, Red Indian, Norse, and Greek, also as
described in divers ancient legends. The mother
brought forth her child of life as the opponent of the evil serpent and
protector of the tree, and the saviour in the Kamite mythology was converted
into a saviour in the Semitic eschatology. The Chinese have a tradition in
which original sin is attributed to a woman who overthrew her "husband=
's
bulwarks through an ambitious desire for knowledge." As in the Book of
Genesis and the legend of the wicked Huythaca, the sin is ascribed to the
woman. But we need to know what the bulwark was before we can see how it co=
uld
ever have been overthrown. She was Primus, as bu=
ilder
of the bulwark or as planter of the pole, and, above all, as mistress of the
waters which were under her control, or should have been, unless she had
neglected them or entered into a league with the Apap-reptile, which was the
primary evil power that overthrew the enclosure with the deluge of the dark=
or
the waters of the firmament.
We meet with a form of the primal pair in=
Stanley's legend of Lake Tang=
anyika,
one of the oldest in the world. In this the woman had been trusted with the
keeping of the waters. But she betrayed the secret to her lover and the wat=
ers
broke forth in a deluge of destruction, the proof of which catastrophe rema=
ins
to this day in Lake Tanganyika. The Khon=
ds of
Orissa have a divinized form of the primal pair in their ancient goddess, T=
ari
Pennu, and her son, Buri Pennu, who answers to a pole-star god inasmuch as =
he
was called "the light." These can be identified with the prototyp=
al pair, that is with Sut the establisher of the pole and=
his
mother, because he is credited with creating a primal paradise, and she is
charged with having maliciously caused its destruction, which is elsewhere
rendered as a deluge of water or a fall from heaven.
Amongst the mummeries still religiously
performed in Rome, and also by the English
Ritualists, which are mystical at present from lack of meaning, there is a
ceremony of "the seven stations of the cross," which is supposed =
to
commemorate the seven resting-places of the cross on the way to Calvary. But the same, or a similar procession, was
celebrated at Abydos or Memphis when the tat-cross was carried =
round
the seven resting-places that marked and memorized the seven stations of the
pole. In one of the ancient Chaldean oracles the seven stations of the pole=
are
spoken of as the seven poles.
"The Chaldeans call the god (Dionysius or Bacchus) Iao in the Phoenici=
an
tongue (instead of the intelligible light), and he is often called Sabaoth,
signifying that he is above the sev=
en
poles, that is the Demiurgus" (Taylor, "Collection of Chaldean
Oracles," Classical Journal, No.
22). As Iamblichus says of the Chaldeans, "they not only preserved the=
memorials
of seven-and-twenty myriads of years, as Hipparchus tells us they have, but
likewise of the whole Apocatastes and periods of the seven rulers of the world" (Nat. Gen., vol. ii., p. 32=
1).
It certainly was so with the Egyptians. These rulers were the seven born of=
the
Great Mother as the seven powers of earth. They were re-born of Nut, the
mother-heaven, as the seven glorious ones, who
THE WORLD'S GREAT YEAR 593
were called the Khuti; the seven with Anu=
p at
the pole who were the executioners for the great judge; the seven wise mast=
ers
of art and science in the lunar mythos with Tehuti; the seven sahus with Ho=
rus in
Orion; the seven as moulders with Ptah in the making of Amenta; the seven as
the souls of Atum-Ra who were the creators of man.
These are the seven that were uranographic
figures in the astronomical mythology as the seven old, old ones; the seven
patriarchs of enormous age; the seven giants of colossal stature; the seven
rulers of the world; the seven lords or masters of eternity.
In later times the seven planets have been
mistaken for the seven stars. But these ancient pole-stars we consider to be
"the seven stars" of which it is related in the tradition reprodu=
ced
by Plato that after many ages they would return and meet together again in
their old places as in the beginning, and apparently at the time of the last
deluge of all, or, as we read it, at the end of the great year. =
It was these and not the seven planets th=
at
could ever return to an original station at the starting point. The planets
were but five in number and not seven in the most ancient astronomy. The su=
n,
moon, and seven stars were not the seven planets of modern science. The sev=
en,
called the first of the stars, which in the beginning were in heaven, are
connected with the great year according to the book of Enoch, as is shown by
their being cast out until the =
day of
the "great consummation It in "the secret year," also called=
the
"period of the great judgment."
The seven that were separate and single as
rulers of the pole were also grouped together as a pictorial illustration in
the planisphere. These are the seven in the constellation of the Lesser Bear
who follow the bier or coffin of their lord, Osiris, in the Greater Bear. T=
hese
are they of whom it is said, "Their places were fixed by Anup on the d=
ay
of Come thou hither" (Rit., ch. 17), who became the seven lords of
eternity, and who were looked up to as seven divine ancestors of Atum-Ra. T=
he
names of seven superseded watchers in heaven are given by Enoch as: Azazyel,
Amazarak, Armers, Barkayel, Akebeel, Tamiel, and Asaradel. Here also is
evidence that the seven rishis who meditated and forgot were the
representatives of seven pole-stars. Dhruva was one of the rishis who was
assigned a pole-star by Vishnu. He is said to have meditated himself into
forgetfulness of his identity (or ceased to be a pole-star). The seven who
slumbered and forgot are also represented by the seven sleepers in the cave=
at Ephesus with their=
dog,
who answer to the seven with Anup and his jackal at the pole. The seven who
slumbered and forgot likewise recur in the Norse mythology. These are the s=
even
sons of Mimir who guard the land
of Odainsakr, the l=
and of
the ever-living. They are represented as the smiths who forged the primitive
weapons and who correspond to the seven Khnemmu or divine metallurgists of
Ptah. Though sleeping till the dusk of the last day, they keep the enclosure
safe until the final conflict comes betwixt the powers of good and evil. Th=
en
they are to wake and rise and help to establish the new heaven and rejuvena=
ted
earth. The seven under whatsoever name or type, watching or slumbering, are
still the keepers of the world's great year and the enclosure of the seven
never-setting stars that marked the seven stations of the shifting pole.
594 ANCIENT EGYPT
$$$ Before the building of the boat the s=
even
had to keep their heads above water as the seven mythical, immeasurable gia=
nts,
equivalent in the superhuman guise to seven great mountains imaging the sev=
en
starry summits. One of these giants is Ogg in Jewish legend, who
is said to have waded through the deluge, clinging with one hand to the ark=
to
keep afloat. The seven giants, as figures of seven colossal constellations,
were tall enough to hold their heads, which are the seven pole-stars, above=
the
waters that were deep enough to drown the other people of the heavens. But =
when
the boat was built there was an ark of safety that could float upon the wat=
ers,
and the primordial seven were mythically represented as being saved from the
deluge in an ark as seven companions, Ali, Kabari, Hohgates, or other group=
s of
the seven which had one origin in the astronomical mythology of Egypt.
And when the boat was launched upon the water of earth the type could be
applied to the water of heaven. Seven giants, in one rendering of the mytho=
s,
bore the world of the heptanomis upon their backs, each standing at his sta=
tion
as one of seven great props personified as giants. The unhuman hugeness of =
the
giant was most naturally derived from the enormous pre-anthropomorphic type=
s or
zootypes of superhuman power. Sut, as the hippopotamus, is a giant. Sebek, =
as
the crocodile, is a giant. Shu, as the lion, is a giant. An ape of seven cu=
bits
and also one of eight cubits is described as a giant. But the seven primal
powers as Egyptian in the earliest =
human
form are pigmies and not giants. Moreover, the giants were not human, w=
hereas
the pigmies are. In an Arthurian legend the Welsh Owein comes to a wide, op=
en
clearing with a great mound in it where there is a black giant, who stands =
upon
one foot, and has only one eye in the middle of his forehead (Rhys, Arth. Legend). The mound, the giant with =
one
foot and Cyclop's eye are perfect figures of the pole and pole-star, which =
have
here been grouped together in a later legend. The Irish Crom, Cromm Cruiach,
"the crooked or bent one of the mound," equates with the
Mexican" crooked mountain" as the figure of a falling or deflected
station of the pole. The Mexican tradition affirmed that it was in the firs=
t age
of the world that the giants began to appear on the earth. These are the gi=
ants
of the constellations who had been humanized as magnified non-natural men, =
and
then transferred to our earth in the märchen that took the place of the
gnosis, or science of the mythos. In the Aztec and Mexican versions of the
deluge myths we find that when the great calamity occurred the land was peo=
pled
by giants. Seven of these who were brothers found safety by enclosing
themselves in the seven caves of the mountain Tlaloc. The Indians of Cholula
likewise relate that only seven inhabitants of this fore-world of the giants
survived the deluge. In Southern California
the Indians have a tradition of the beginning in which Quaor, the Lord, whe=
n he
created the world, or the new order of things, placed it on the shoulders of
seven sustaining giants (Nat. Gen.<=
/i>
vol. ii. p. 220). This world of the giants was the celestial heptanomis bey=
ond
the deluge. In a tradition of the American Indians it is told that at the c=
lose
of the deluge the last mammoth sprang across Lake Superior at a single bound
and disappeared for ever in the wilds of Canada. Thus the last of the =
seven
astronomes, or its mammoth-type, disappeared in the great deluge of all with
the last of the giants.
THE WORLD'S GREAT YEAR 595
The giants, who were seven in relation to=
the
stations of the pole, are curiously identified with the mountains themselve=
s as
places of birth by Sanchoniathon. He says they were beings of vast bulk and=
stature,
"whose names were given to the=
mountains
which they occupied." Of these, he tells us, children were begotten
through intercourse with their mothers, "the women of those times with=
out
shame having intercourse with any man they might chance to meet." Here=
the
giant and the mountain as human birthplace are identical as figures of the =
pole
(Cory, Ancient Fragments, 1876,=
p.
6). These, then, are a form of those giants called the sons of God who &quo=
t;came
in unto the daughters of men" (book of Genesis, also book of Enoch). <=
o:p>
In the Hebrew märchen, the seven old=
ones
who were the primordial powers, the seven wise masters, watchers, judges,
rishis, manus, moulders, masi, Ali, Elohim, or Kabari are the seven patriar=
chs
of Genesis who lived for such enormous lengths of time. They are the typical
old ones in the Ritual, the fathers in the first and highest circle of the
gods. The seven patriarchs were identified in the Natural Genesis (vol. ii., section 1=
2)
with the seven rishis in the lunar mythos of the Hindu astronomy. These, as
measurers of the precessional movement of the pole by means of seven
pole-stars, were also represented as making a revolution of the great year =
in
the twenty-eight asterisms or mansions of the moon. The patriarchs had now =
been
humanized. The Hindu patriarchate was a period of 71-2 years, or a mortal
lifetime. Seven of these were the measure of a phoenix-cycle, a period of 5=
00
years. Seven by seven the rishis or manus travel round the zodiac of 28 hou=
ses,
in the circle of precession. Thus the time of their stay in each asterism w=
ould
be a twenty-eighth part of the great year of 25,868 or, in round numbers,
26,000 years. This would give the patriarchs or manus something over 900 ye=
ars
in each of the 28 lunar stations, which is quite near enough as astronomical
data to account for the age of the seven patriarchs in the book of Genesis.=
The
age of Adam is 930 years. The age of Seth 912 years. The age of Enoch 905 years. The ag=
e of
Kenan 910 years. The age of Jared 962 years. The age of Methuseleh 969 years. Thus, the age of six =
of the
seven patriarchs is over 900 years each, and in the first list of two the
patriarchs are seven in number. No reason has been adduced for rejecting th=
is
explanation. If the seven patriarchs, like the seven rishis, the seven taas=
u,
or the seven masi, were astronomical characters, it is certain their ages a=
re
likewise astronomical. Noah, who is tenth in the second list of patriarchs,=
is
the man of 500 years who never could be mortal. But it can be shown in what=
way
he was an astronomical figure, like the rest of the seven, or the ten,
according to the mode of measuring by the typical lifetime. The human lifet=
ime
was reckoned at 71-2 years; the age of a patriarch in human form. Seven of
these periods in precession made a phoenix-cycle of 500 years, the age, the=
refore,
of a divine or mythical man like Noah or the Buddha. A legend of the Jayas,=
in
the Vayu Purana, relates, in after times, that the astronomical rulers were=
created
by Brahma as his divine assistants, but that they got lost in meditation and
forget to fulfil his ordinances. On this account they were doomed to be
continually reincarnated and reborn in each manvantara or patriarchate up to
the seventh, and thus they con-
596 ANCIENT EGYPT
tinued to be reborn in successive =
series
of sevens all through the cycle of precession. The seventh was always rebor=
n as
a manu or a Buddha in the Puranas, and in the Hebrew version Noah is the ma=
n of
500 years as a typical measurer of time, and in this instance it is the
particular period of time that is ended with a deluge (Gen. v.
32). Now among the Hebrew fragments of the ancient wisdom in the book of
Genesis is the story of these patriarchs that was told according to the
measuring by the lifetime. Previous to the deluge of Noah the lifetime of m=
an
or of the old, old ones was reckoned at something like 1,000 years. As we a=
re
told, "there were giants in the earth in those days." But after t=
he
deluge, time, or the age of man, was to be computed by shorter lengths. Thi=
s is
expressed in uranographic formulae: "Yet shall his days be an hundred =
and
twenty years," which period as Egyptian is the double Han-cycle. Thus =
the
change from a lifetime of 1,000 years to a period of 120 years is obviously
related to the double Han-period of the Sothiac-cycle. The double Han-cycle=
is
a period of 120 years. Consequently the lifetime of man after the deluge is
measurable by the length of this period, which was made use of in reckoning=
the
cycle of Sothis. And whether the lifetime is reckoned at 120 years in the
Sothiac cycle, or at 3,714 in the circle of precession, both are astronomic=
al.
The lifetime of the patriarch was a period in precession. Noah's lifetime w=
as a
phoenix-cycle of 500 years which ended with the Noachian deluge. After this=
the
lifetime of man (who takes the place of the Bennu as an astronomical figure)
was to be the Han-cycle of 120 years. Thus the heaven or zodiac in twelve
divisions was probably based on the Sothiac-cycle. Twelve Han-cycles were
twelve lifetimes in the year of Sothis, round numbers being employed, and t=
he
fractions gathered up to be quoted in the total combination, or filled in w=
ith
the festivals, such as the Sut-Heb. This was a seven days' festival celebra=
ted
every thirty years. At the end of each Han-cycle it was seen that the legal
year had gained a whole month on the actual year, and the 1st of Taht
anticipated the heliacal rising of Sothis by thirty days. But this had been
measured, allowed for, and ticked off by means of the four Sut-Heb festivals
celebrated during the Hanti period of 120 years. By this intelligible chang=
e in
the length of the lifetime the biblical text itself affords indubitable
evidence that the lifetimes of the patriarchs were astronomical. If the
Han-cycle of 120 years was a time-cycle, it is absolutely certain that the =
previous
periods were so likewise, the one being reduced from the other by the Hebrew
a-gnostic literalizers. The cutting up of time into smaller portions or sho=
rter
lengths is likewise indicated in the Chippewa legend, when the slayer of the
giants is described as hacking their bodies into little bits, and saying to=
the
fragments, "In the future let no man be larger than you are now" =
(Nat. Gen., vol. ii. p. 240). This =
is
equivalent to the lifetime being cut down to 120 years. Thus the lifetime of
the patriarch, which in round numbers was 1,000 years in the old, was reduc=
ed
to 120 years in the reckoning of the new cycle which followed the deluge of
Noah.
The "seven rulers of the world"
manifested one by one at great intervals of time, and were a means of keepi=
ng
the reckonings on a colossal scale. The age of each, as representatives of =
the
successive
THE WORLD'S GREAT YEAR 597
pole-stars, would be from three to four
thousand years, or one-seventh part of 25,868 years. The seven, beginning as
the Kamite Khuti, are well-nigh universal. The Japanese have seven gods of fortune and givers o=
f good
gifts, called the Shichi Fukujin, who
sail each New Year's Eve as passengers on board the ship called The Floating-Bridge of Heaven, that
carries the seven magical treasures, which include the lucky coat, the hat =
that
makes invisible, the inexhaustible purse, and other possessions which are
obviously the property of spirits promised conditionally to mortals on the
earth. The two groups of Hebrew patriarchs which precede the deluge, seven =
and
ten in number, correspond to the seven and the ten in Babylonian legend, who
were rulers in the antediluvian world - that is, in the fore-world of the
astronomical mythology. The seven fish-men, ascending one by one at vast
intervals of time from the Nun or deep that was locally represented by the
Persian Gulf at Eridu, we look upon as the seven rulers of the ancient
pole-stars taking their stations successively in the circuit of precession,
with the fish for their zootype. Unquestionably the seven fish-men are a fo=
rm
of the seven prediluvian kings, hence the appearance of the Annedoti at the
same time with the king, the fish as zootype being earlier than the title of
king. Thus the seven as fish-men, of whose "appearances Abydenus has m=
ade
no mention," were followed by the three other rulers named Amompsimus,=
Otiartes,
and Xisuthrus, and "so the sum total of all the kings is ten," se=
ven
of whom had been figured as Annedoti, or divine rulers in the celestial wat=
ers,
who were afterwards completely humanized as kings. So in the book of Esdras,
the Son of God is seen ascending from the sea to take his stand upon the mo=
unt,
here called Mount Zion, as the man "whom God the highest hath kept a g=
reat
season," and who was to regain the fish-type as ichthus "within f=
our
hundred years" (2 Esdras, vii. and xiii.). The seven Assyrian masi are
known to have been stars in different constellations, as were the pole-star=
s.
One was "the star of the eagle," one "the star of the
wain," one "the star of the shepherd of the heavenly flocks,"
that might be compared with the "key of the crown" as first of the
seven pole-stars in the heptanomis of Sut.
Tai Hao, the great celestial, was the fir=
st
mythical or astronomical ruler in the Chinese divine dynasties. With him commenced the mystic diagrams call=
ed the
Yi or changes, which were eight in number. These were revealed to him by the
dragon-horse that issued from the Yellow river
or the Milky Way (Mayers, Manual,
366, 44, 56). Tai Hao corresponds to Sut, the in=
ventor
of astronomy and ruler of the first pole-star; the dragon-horse answers to =
the
water-horse that was combined with the crocodile in Apt, goddess of the Gre=
at
Bear and mother of the seven rulers. According to M. Philastre in his versi=
on
of the Yi king (p. 3), the name of the Chow dynasty and of the Chow Yi
divining-book signifies circular movement, the revolution embracing the who=
le
universe. This revolution, we think, does not merely mean that of the starry
sphere, but the movement of the pole. Chow Yi would then mean the changes of
the pole and pole-stars in the circle of precession. Thus the Chow dynasty =
of
the sons of heaven would be the seven successive rulers of the pole, who
reigned for six and twenty thousand years as scientific fact.
598 ANCIENT EGYPT
$$$ In the Vision
of Scipio Cicero has preserved something of the ancient doctrine concer=
ning
the derivation of souls from above. The spirit of Africanus tells his son t=
hat
souls or spirits were supplied to men from the eternal fires, which are
constellations and stars. Now there are seven souls, because the elements w=
ere
seven all told, and seven primary constellations, with seven stars for soul=
s,
otherwise called the seven great spirits or seven glorious ones. These beca=
me
the seven begetters in the creation legend of Cutha - one to each of the se=
ven
representative constellations in which the elemental powers had acquired th=
eir
souls and thus become the typical transmitters of souls to human beings. Su=
t,
the soul of shade in the hippopotamus; Horus, the soul of light; Shu, the s=
oul
of breath; Hapi, the soul of water - such were the begetters of a soul in t=
otemism.
Thus the Ainu are the bears, the Arunta are the emus, t=
he
Zuni are the turtles. They have their totemic zootypes on earth, which also
imaged the elemental spirits or souls in heaven that were represented by the
constellation or the star for those who had preserved the primitive wisdom.
Thus derivation from the tree and rock, which is mentioned by Hesiod and Ho=
mer,
would, if astronomical, be derivation from the pole; whereas derivation from
the hippopotamus, bear, vulture, ape, water-bird, jackal, tortoise, or othe=
r of
the uranographic types would denote the
particular station of the pole, and be a time-gauge to the beginnings
according to the racial reckonings in the astronomical chronology. For
instance, the Khatties of Central India trace their descent from a progenit=
or
named Khat, who sprang from a staff that he had fashioned from the branch o=
f a
tree (Folkard). Descendants from a god whose hauling or towing force was
represented by a rope would naturally be the ropemen. And the Spartans clai=
med
to be the ropemen, from F<=
/span>B"DJ@( [spartog] =3D rope. As they=
sprang
from the teeth of the dragon sown by Kadmos, it is possible that they dated=
from
the ropeman who was ruler of the pole-star in the dragon from 4,000 B.C. to
1,000 B.C. in round numbers. When Ra calls on those who pull the rope of the
solar boat in Amenta to tow him "towards the dwelling of stable
things" and free themselves upon "the mysterious horizon," t=
hey
say to Ra, "The rope is with Ak" =3D the pole-star. The upper end=
of
the rope was fastened to the pole, whilst the bark was being towed round the
ecliptic. The imagery here does but involve one =
rope
and one pole-star at a time; but as the pole-stars in the course of precess=
ion
were seven, there were seven ropes or bonds, all reckoned, and in one chara=
cter
the seven primal powers are called the seven Tesu or Tasu. These are the se=
ven
who hauled at the rope and who were the makers of the seven ties, bonds, kn=
ots,
or fastenings of the cable to the pole when the rope was a primitive link of
connection that preceded Newton's law of gravitation; the rope that is carr=
ied
in the form of a noose by Shu-Anhur, who also carries the staff of the pole
with which heaven was uplifted. The seven Egyptian Tesu=
are a kind of seven ropemen, who passed into the Babylonian mythology as the
seven bonds by which the universe was bound and held together by the seven
lords at the seven stations of the pole. In the Hindu representation the se=
ven
powers that hauled round the solar bark by means of the rope have been
converted finally into the later seven horses which draw the chariot of the=
sun
(Moor's Hindu
THE WORLD'S GREAT YEAR 599
Pantheon). The seven became the first =
company
of the gods in the Aarru fields as the rulers of the seven pole-stars, who =
were
the formers or creators in the domains of space and time. These were the se=
ven
great in glory called the Khuti or spirits, represented by beautiful white
water-birds, the prototype of Cygnus the swan. The seven Khuti still surviv=
e in
the seven swans of legendary lore, more especially in India. The seven Khuti, as wh=
ite
birds on the celestial waters, represented souls or spirits, but as star-so=
uls,
not human souls, external to human beings, and so they became seven souls as
seven swans in the folk-tales.
At every stage of development the tree of
mythology has shed the leaves of legend that were blown about the world as =
the
märchen of many lands. Before the boat was built the swimmers were wat=
er-birds,
crocodiles, or hippopotami. The mode of thinking could not have been otherw=
ise.
When Anup as eighth was added as the power above the pole, and therefore the
supreme one, in the character of the great judge, the gods of the seven
pole-stars were figured as "the seven arms of the balance" in the
maat of eternal law and justice. When the boat was built and Anup became th=
e master
over the waters, the company of seven were placed pictorially on board the =
bark
of the Lesser Bear as figures of the never-setting ones that were safe for =
ever
from the waters of the deluge. The seven now were typical eternals in two
categories of astronomical phenomena. They were stationary in the circle of=
the
seven ancient pole-stars, and seven as rowers, boatmen, or kabari grouped in
the bark revolving round the pivot of the pole. This was in the stellar myt=
hos.
When lunar time had been made out by Taht the measurer, the typical seven w=
ere
advanced in status. These are his assistants as the seven Taasu, the sages =
or
wise masters. They appear on board the bark in the shape of seven hawks cal=
led
the offspring of heaven. The bird of air had then succeeded the water-bird =
as
the type of the seven souls on board the bark in the lunar mythos. In the s=
olar
mythos the seven are pygmies or patakoi, the little sailors on board the ba=
rk
with Ptah. Marcianus Capella tells us the, Egyptians painted on their ships=
the
seven pilots who were all alike and brothers, who are no doubt identical wi=
th the
seven pygmy-patakoi or kabiri of Ptah. These were represented in the boat of
Anup that voyaged round the pole as the seven rulers that were thus grouped
together as a picture of the stars that never set. Sydik the just and the s=
even
called his sons are the Phoenician form of Anup the judge and the seven khu=
ti.
The seven were not navigators as the seven hawks, jackals, apes, giants,
planters of the tree, or builders of the mound. Navigation began with the b=
oat
or ark, and the seven in the boat, like the seven hohgates, were seen as the
seven in the Lesser Bear, with Anup or Sydik, head over all, as an eighth to
the seven. In one character the seven stars were regarded as watchers watch=
ing
solemnly aloof. A non-setting star was imaged as, a never-closing eye. In t=
he
Ainu legend of the god upon the summit, the watchers, who are the 6 + 1, are
hares, and the hare was reputed to be so watchful that it slept with its ey=
es
open. In Babylonia the deluge-makers are=
the
seven with the ancient Genetrix, who is called "the mother of the seven
gods," the seven that "heaped up the seat" or
600 ANCIENT EGYPT
built the mounds which were overthrown, as fab=
led,
by the deluge. Astronomically these were the gods of the seven pole-stars w=
hose
seats were in the never-setting stars around the throne of Anu. Thus, and i=
n no
other way, the seven powers caused the deluge, and then ascended to their s=
eats
in the heaven of Anu and assumed their thrones on high as rulers in the rea=
lm
of eternity. The seven survivors are exactly the same in the astronomical
mythos as if they had made their escape from drowning in a boat, like the s=
even
hohgates or kabiri, or any other group of the seven companions. But the boa=
t or
ship is here employed for the use of the human survivors who are supposed t=
o have
been carried away on board the bark of Hasisadra "to be like the gods&=
quot;
- that is, as manes and not as mortals. The seven who are charged with caus=
ing
the deluge in Babylonian legend - Bel, Ea, Rimmon, Nebo, Marduk, Ninib, and
Nerra - may be compared with the Egyptian seven - Sut, Sebek, Shu, Hapi,
Tuamutef, Kabbsenuf, and Amsta.
The tradition of the seven founders of the
heaven that was based upon the water went forth to the ends of the earth. T=
hey
were: seven children of the old Great Mother, seven brothers or companions =
when
the social status was totemic and the fatherhood was not yet individualised=
. In
Egypt
they are "the seven children of the thigh" - the sign by which we=
can
identify the ancient Genetrix with the birthplace of beginning astronomical=
ly
in the circle of the Bear and the constellation called the Meskhen, or &quo=
t;the
thigh." These are the seven brethren called "seven kings," w=
ho
appear as "begetters" in the Cuthean legend. That is as begetters=
in
group-marriage, who were the totemic fathers that preceded the father as a
known individual. They are the seven companions of Arthur in the ark; the s=
even
hohgates of the Californian Indians, who escaped from the deluge in a boat =
and
were fixed in heaven as stars that never set; the seven dwarf-sons of the
Polynesian Pinga, who correspond to the seven pygmy boatmen and builders of
Ptah; the seven mound builders on the American continent, and various other
sevens in the mythos that was astronomical and became universal in the
legendary form. They were born as seven sons of the Great Mother, and were =
her
boys when she was "a mither but na wife."
No matter in what part of the world we di=
scover
this tradition of the seven founders an seven stations of the pole, it invo=
lves
at least one bygone Great Year in the circle of precession independently of
where the astronomical mythology originated. In the later stage of the
eschatology, when Osiris was supreme as god over the pole, and all other po=
wers
had become his powers (Rit., ch. 7), there are seven arits or mansions in t=
he
great house of the eternal city. The seven watchers, of the astral mythos,
dwell in these; the seven who are called the khus, the divine princes; the
seven glorious ones who stand behind Osiris, and who are called the makers =
of
the seven mansions for the god (chs. 17, 83-107, and 144). Before Osiris wa=
s,
these were the seven lords of law, of right, oftruth, and justice: otherwise
stated, the seven lords of maat (judges), the seven arms of the balance
(executioners), the seven eyes (watchers), the seven pillars (supports); an=
d as
they were also the makers of the seven arits, they are likewise the seven
mythical builders of the heptanomis; the seven powers that
THE WORLD'S GREAT YEAR 601
can be followed as the seven with Anup, with=
Taht,
with Ptah, with Horus, and with Ra, according to the series of phenomena. <=
o:p>
![](3D"Religion_Egyptian_Comparative_V2_Book8_Massey_files/image018.gif")
Star-map, representing =
the
precessional movement of the Celestial Poles of rotation and especially mar=
king
it from the year 4000 B.C. to the year 2000 A.D.
Symbols adopted to repr=
esent
the magnitudes or brightness of the 1st ![](3D"Religion_Egyptian_Comparative_V2_Book8_Massey_files/image019.jpg")
,
2nd ![](3D"Religion_Egyptian_Comparative_V2_Book8_Massey_files/image020.jpg")
,
3rd ![](3D"Religion_Egyptian_Comparative_V2_Book8_Massey_files/image021.jpg")
,
4th ![](3D"Religion_Egyptian_Comparative_V2_Book8_Massey_files/image022.jpg")
.
It is now proposed to trace and tentative=
ly
localize the seven (or a seven)
stations of the pole on which the heptanomis was founded in the circuit of
precession. In the circle of precessional movement drawn by Pyazzi Smythe, =
he
has filled in only six out of seven stations of the pole - one in the Drago=
n,
one in the Lesser Bear, one in Kepheus, one in Cygnus, one in Lyra, and one=
in
Herakles, or the Man.
It is here we have to reconstitute and fill in a constellation as a first one of the seven. Vario=
us
legends lead us to think that there was an ancient pole-star in "Corona
Borealis," or the northern crown. A crown i=
s a
symbol of the highest, which at the pole would be the highest point. Then t=
he
star Alpha in this constellation is called "Clava Corona,'" the key of the crown; and a key-star at the
crowning point is, to say
602 ANCIENT EGYPT
the least, equivalent to the key-stone of an=
arch.
Moreover, "the crown of heaven" was an Assyrian title of the
pole-star, which tends to identify the pole-star with a constellation called
the crown of the northern heaven. Apparently the pole and crown are also
connected by an Akkadian expression concerning "the Bear making its
crownship" in its revolution round the pole-star. The crown of heaven,
however, was by no means limited to a single pole-star, although it may have
originated as the crowning-point at the pivot of the pole. The seven pole-s=
tars
in their circle formed a crown for the supreme being,
of whom it is said his diadem predominates at the zenith of the starry heav=
en.
This was his crown upon the summit of the stellar mount of glory (Rit., ch.=
133).
The seven pole-stars themselves did not f=
orm
one constellation, but the crown would be figured typically as a group of s=
tars
that told the story in the customary way, even as we find it in Corona
Borealis. Moreover, to the naked eye the constellation of the Crown, consis=
ting
of seven large stars, would present a picture of the other seven - the crow=
n of
stars upon the summit of the mount which is so prominent in the eschatology=
. It
is said in the Ritual, "Here is the cycle of the gods (as the seven
glorious ones), and the vulture (or kite) of Osiris" (ch. 136 B). This=
is
where the balance was then erected at the place of judgment in the circumpo=
lar
maat, and also at the point where the crown of life was conferred upon the
spirits perfected at the summit of the mount. It is also said of the glorif=
ied
elect, "He followeth Shu and calleth for the crown. He
arriveth at the Aged One on the confines of the mount of glory where the cr=
own
awaiteth him" (ch. 131). This is the eternal crown in the
eschatology which had its origin in the seven never-setting stars of the
mythology. In the Kabalah it is the crown of crowns pertaining to the Aged =
in
which he had incised the forms and figures of the primordial kings who reig=
ned
aforetime in the land of Edom, but who could not preserve themselves and
consequently passed away, "one after the other" (Ginsburg, The Kabalah, 21). The pole and cro=
wn are
certainly associated in the May-pole with its framework of flowers always
shaped in the likeness of a crown at the summit of the tree or pole. Without
being able at present to prove it, we suggest that a key-stone, or key-star=
, to
the arch or conical mount of heaven was first laid in the heptanomis as pri=
mary
pole-star of the seven which formed the circle of the crown; that a figure =
of
the crown was constellated in the somewhat circular group of Corona Boreali=
s, and
that the key to the mystery may at last be found in the star represented by
name as Clava Coronae.
Now, if we take the island, for example, =
as the
type of a station or place of landing, there was a subsidence of the land in
the celestial waters, or, in sign-language, there was a deluge at each
declination of the pole-star. Otherwise expressed, one of the seven mountai=
ns
was submerged, one of the seven provinces or patalas was drowned, one of the
seven pole-stars fell, or one of the seven rulers was dethroned in heaven. =
The
earliest station of the pole may be assigned to Sut as the hippopotamus, or=
as
builder of the mound; the crown wou=
ld be
a later figure of the highest position. There was a constellation of the
hippopotamus as male, to match =
the
mother in the Greater Bear; this was a zootype of Sut, her first-born son,
however difficult it is at
THE WORLD'S GREAT YEAR 603
present to define the group of star=
s - that
is, to distinguish the male hippopotamus from Draconis, which, by the bye, =
were
two zootypes of Sut and Horus, the twin brothers. Though now unseen on the
celestial globe, it is certain that there was a male hippopotamus among the
circumpolar constellations, and this, as bull of the mother, represented Su=
t,
the son of Apt, the water-cow (see "Calendar of Astrl. Observations,&q=
uot;
Trans. Soc of Bib. Arch., vol. =
iii.
pp. 400-421). It is apparently portrayed m a miniature drawing which was co=
pied
by Lepsius (Lepsius, Auswald, 2=
3).
The hippopotamus is figured in the tree, which here, as elsewhere, proves i=
t to
be the pole; the tree and ladder, both of which are types of the ascent. The
hawk that mounts the ladder is a soul ascending to the mount of glory in the
country of the tree. Moreover, the hieroglyphic ![](3D"Religion_Egyptian_Comparative_V2_Book8_Massey_files/image023.gif")
is a sign of land amidst the waters=
; the
land for which the hawk is bound, which, as the eight disks show, was the
paradise of Am-Khemen that was raised on high by Shu.
![](3D"Religion_Egyptian_Comparative_V2_Book8_Massey_files/image024.gif")
The Landin=
g-place
for Spirits, with the Tree of the Pole in the Constellation of the
Hippopotamus.
As Japanese Buddhist myth, the island of Japan might be localized astronomi=
cally
by means of a legend in which it is related that an Apsaras appeared in the
clouds over a spot that was inhabited by a dragon. An island suddenly rose =
up
from the sea. The Apsaras descended on the island and was wedded to the dra=
gon,
which may be interpreted as a folk-tale of the time when the island of the =
pole
was in the constellation Draco. (Handbook, Satow and Hawes.) The dragon that falls from
heaven in the book of Revelation and goeth into perdition is said to be one=
of
the seven who are imaged as seven kings, seven heads, seven horns, seven
mountains, seven islands, seven lamp-stands, seven stars, seven eyes, or se=
ven
ruling powers.
The myth of lost Atlantis is Egyptian. Th=
is was
told to Solon by Egyptian priests, and afterwards retold by Plato in Timaeu=
s.
It contains the story of two heavens that were sunken in the waters of the
deluge. The first was in seven, the latest in ten divisions; the heaven of =
the
ten lost tribes, ten sons of Jacob, the ten patriarchs, and the ten Assyrian
pre-diluvian kings. There is no deluge-legend of twelve islands that were l=
ost
or sunken in the sea, because the heaven in twelve divisions, based on the
solar zodiac of twelve signs, was never sunk nor superseded. This has not
passed away to leave the subject matter for the mythos. But there is a drag=
on with
twelve heads to be met with in folk-lore who evidently images the solar god=
in
the final heaven of twelve divisions which followed the heptanomis and the
heaven in ten nomes. In the Hungarian folk-tale of Eisen Laezi, the hero is
identical in character with Bata in the "Tale of the Two Brothers,&quo=
t;
and the wife of the twelve-headed dragon-king is one with the false accuser=
in
the Egyptian story, and with Potiphar's wife in =
the
Hebrew version. The only point at present is to establish the fact that the=
re
is a dragon with twelve heads who is the king and father of the youthful he=
ro.
604 ANCIENT EGYPT
$$$ As the tree was planted anew or re-er=
ected
seven times over, it follows that there is a typical group of seven trees, =
as
well as the one tree with seven branches, to be met with in the mythological
legends. Also, as the law was given at the pole or the tree, there would be
seven trees of the law established in the course of Precession. Finally the
celestial trees were twelve in number when the zodiac of twelve signs had b=
een
established. (2 Esdras, ii. 18). The seven trees=
that
stood around the mount of the pole are met with in a Chinese legend. Tradit=
ion
says they grew upon the slopes of the Kun-Lin mountains=
;
and one of them, which conferred the fruit of immortality, was a tree of ja=
de,
the imperishable stone that was a type of the eternal (Babylonian and Oriental Record, June, 1888). Seven would be the
number in precession which were afterwards unifi=
ed in
the tree of seven branches. Other circles, other number=
s.
Seven trees would form the sacred grove or asherah-tree which is surmounted=
by
the seven serpent hoods conventionalized on the Chaldean cylinders as co-ty=
pe of
the seven branches (D'Aviella, Migr=
ation
of Symbols, figs. 63, 64, 79, etc.). It is probable that the tree of the
pole-star was known in Egypt
as the khabsu tree, or tree of the star, signifying the pole. Renouf says t=
hat
khabsu is the name of a tree held sacred in various places in Egypt; and according to one r=
eading
(Rit., ch. 133), the trees of paradise that breathed the refreshing air of =
the
north were khabsu trees. If so, these were seven in number, like all other
types of the heptanomis, or the stations of the pole. There is a group of t=
he
khabsu gods who were a form of the seven great spirits, on the mount of glo=
ry,
and who receive the ascending spirits of the just made perfect at the summi=
t of
the hill. They are identified by name as the gods of the lamp or the light,
which were seven in number in the circumpolar heaven, equivalent to the sev=
en
lamp-stands or seven-branched candlestick upon the mountain in the book of
Revelation.
The seven isles of the blessed were also =
known
as seven forms of the oasis. The lords of Thinis and Abydos bore the title of masters of the=
oasis
(Brugsch). Thus the ruler of the pole-star would be the lord of an oasis, or
later paradise. The altar-mound was also an image of the pole. And periodic=
ally
the Mexicans sacrificed seven batches of children on seven hills that served
for altars. The Hebrews offered seven bulls and seven rams on seven altars.=
The
Assyrian Lu-Masi were probably represented by se=
ven
rams of sacrifice. Blood was sprinkled seven times as an oblation. Wherefore
seven times? We answer, because the powers or gods propitiated thus were se=
ven
in number, and there is a consensus of evidence to prove that the seven were
represented as rulers, watchers, giants, masters, ali,
elohim, or lords of eternity, in the seven pole-stars, of the great period =
of
precession. The seven altars are also identified by Homer with the pole whe=
n he
calls the ark-city of Mycenae<=
/st1:City>
"the altars of the cyclops." Cyclops were one with the giants, wh=
ich
are seven in number, and thus the altars of the cyclops are equivalent to t=
he
seven mountain-altars of the Phoenicians and the Mexicans, grouped in the
seven-portioned city of the ark at Mycenae. Erech is called the city of the
seven stones (or zones), and seven stones.
THE WORLD'S GREAT YEAR 605
were equivalent to the seven pole-stars (W.A.I., ii. 50-55-57, Sayce.) Seven
sacred black stones, possibly aërolites, were the images of the seven
chief gods at Uruk, the great ones or the mighties (Conder, Heth and Moab, pp. 209, 210). Hero=
dotus
speaks of the seven stones which the Arabians smeared with blood in making a
covenant (B. 3, 8.) Naturally, the stone, as the rock of eternity, remained=
a
permanent figure of the pole, and doubtless seven precious stones were among
the types. Hence we meet with the emerald mountain, the diamond mountain, t=
he
pearl mountain, the mountain of gold, the lotus mountain, with the jewel of=
the
pole-star at the centre or "in the lotus."
The Mexicans also worshipped a class of g=
ods
who had been turned into stone. Three of these are mentioned by name as Toh=
il,
Avilix, and Hacavitz. And it is said of these petrified powers that they co=
uld
resume a movable shape when they pleased. These gods were three in the grou=
p of
seven which is so often divided into two groups of three and four each, and
which are the seven rulers of the pole. Becoming petrified as stones would
denote the condition in which they stood as fixed figures of the pole, and =
if
they were figures of the pole it was known to the astronomers that all in t=
urn
would again resume a movable shape as gods of the pole-stars. The seven sto=
nes
set up at Stonehenge and elsewhere repre=
sent
the giants that were also petrified and changed into enormous stones. These,
too, stood for the seven stations of the pole in the circuit of precession,=
or
the circle of Sidi. Under one title "Stonehenge" was called the circle of Sidi, or =
the
circle of seven. These are a form of the seven giants that were turned into
stone, those who were the builders of the heptanomis and the supporters of =
the
universe, and whose megalithic monuments are found as witnesses in many lan=
ds.
The seven stations sank with the heptanomis of Atlantis in the great deluge=
of
all, but the stones remained as monuments called the "stones of the
deluge," and four of the seven powers survived in the new heaven that =
was
raised upon the four-fold foundation of the celestial tetrapolis which
followed. The Roman palladium that fell from heaven has its origin, not sim=
ply
as an aërolite, but as a copy of the stone that was a type of the divi=
ne
abode established at the pal, or pole. Palladia in various other shapes are
said by Phylarcos to have been flung down from heaven during the war of the
giants. These constituted the typical foundations of the heptanomis that wa=
s built
on high and repeated by the mound builders of many lands and copied by those
who heaped the earth or raised the stone and shaped the pillar as the palla=
dia
of the dead. The capital of Maha-Bali or Great Baal, once famous on the coa=
st
of Malabar as Maha-Bali-puram, had a name
which signified "the seven pagodas." These are another equivalent=
to
the seven arits, churches, or other groups of seven sacred structures that
imaged the heptanomis according to the period and the cult. The pole of hea=
ven,
as an image of sustaining power, was also figured in the constellation of U=
arit,
the leg. This at one time was the leg of Nut, the cow of heaven. At another=
it
is the leg of Ptah, at another the leg of Osiris. As the leg of Nut, it is =
the
leg of a cow, which may be seen in the drawing from the zodiac of Denderah
(fig. on p. 311) in which the
606 ANCIENT EGYPT
milch cow and leg are blended together in one
figure. This supporting power of the pole was represented by King Hop,
"lord of the heavenly hosts" in an annual ceremony of the Siamese
during which the lord of the heavenly hosts, as the power of the pole, stoo=
d on
one foot for three hours. If he let down his foot it betokened instability =
to
the throne, but if he stood firm he was thought to gain a victory over the
forces of evil (Frazer, Golden Boug=
h,
vol. i. p. 230). Many mysteries that were mythical or eschatological, when
first acted peter out finally in popular pastimes and provincial games. The
writer has collected a volume of such, but will not be able to find room for
them. The game of hop-scotch is a good example of the power that could stand
upon one foot as that of the pole in the heaven of seven divisions. It has =
been
suggested that the seven courts which are chalked out on the ground in this
game represent the seven planetary heavens. But this explanation was put
forward by a writer entirely ignorant of the celestial heptanomis and the s=
even
heavens or astronomes that were preplanetary (paper read at the Anthropolog=
ical
Institute, Nov., 1885). The seven courts thus memorized we hold to be the s=
even
courts which are identified with the seven divisions of heaven and seven
stations of the pole. The question, if any, can be determined by the symbol=
ical
act of hopping on one foot. The seven footprints of Buddha also denote the
seven steps in precession which are a co-type equivalent to the seven stati=
ons
of the pole. The writer knows of no group of seven legs, or feet, but there=
is
a giant who strides through space as the wearer of seven-league boots. More=
over,
the Ritual positively identifies th=
e pole
with the leg by calling it the =
leg of
the seven non-setting stars.
Now the pole-star being a star that did n=
ot
set, in the course of the great year there would be seven of these that nev=
er
set: the seven who are the lords of eternity. These were beyond the ken of
ordinary knowledge, but an object-picture could be constellated, as in the
seven stars of the Lesser Bear. Dhruva is the Hindu name of a pole-star; it=
is
also the name of the power divinized in Dhruva, the god, who maintained him=
self
upon one foot motionless as a stake =3D pole, until the earth inclined with=
his
weight, or the station of the pole leaned over and sank down with the
declination of the star that was Polaris at the time. Thus the sustainer at=
the
pole as a power was able to stand on one foot for the period of 3,714 years=
on
end (Bhagavata-Purana, ch. viii=
.).
There are seven mountain peaks and seven footprints, and a footprint on the
peak is the symbol of a station in precession. Thus the footprint of Buddha
upon Adam's Peak in Ceylon
tends to show that this was one of the seven annular mountains in the
seven-fold system of Moun=
t
Meru. Also, when the
Buddhist footprint is represented by the sacred horseshoe it has in one form
seven gems or nails, which still preserve a figure of the seven prints on o=
ne
image. Seven footprints were assigned to Abraham. These are depicted on the
south side of the Sakhrah rock at Jerusalem,
and were shown to Nasir-i-Khusran in the year A.D. 1047. (Pal.
Pilgrim's Text Society, p. 47, 1888).
THE WORLD'S GREAT YEAR 607
$$$ The sun, moon, and seven stars are frequently grouped together on the Assyrian
monuments. The Chinese call the sun, moon, and seven stars the nine lights =
of
heaven. The same grouping is observable in the nine pyramids of the Mexican=
s -
one for the sun, one for the moon, and seven small ones for the seven stars.
The three pyramids of Gizeh answer to those of the sun, moon, and seven sta=
rs
elsewhere. The Great Pyramid is in itself a sign of seven, comprising, as it
does, the square and the triangle in one figure. There is a tradition that =
the
Great Pyramid was designed by the Har-seshu, or servants of Horus. These we=
re
the seven Khuti in the stellar mythology who had been the rulers in the
celestial heptanomis before they became the seven servants of the solar god.
The seven periods of the pole-stars were also imaged by seven eyes, in
consequence of an eye being a figure of the cycle. This type is presented to
Joshua in the book of Zechariah in the shape of seven eyes upon one stone:
"Behold, the stone that I have set before Joshua; upon one stone are s=
even
eyes." These are the seven eyes of the Lord; also the seven lamps, the
same as in the book of Revelation (Zech. iii. 9; iv. 1-12). As a mode of me=
asuring
time and period on the colossal scale of the great year, the eye came to the
full, "as at first," seven times at seven stations of the pole in=
the
cycle of precession. As a type, the eye might be full once a month, once a =
quarter,
once a year, once in a thousand years, in 2,155 years, 3,714 years, or, as =
the
great eye of all, the eye of the Eternal, once in 26,000 years (Rit., chs. =
140
and 144). Hence the seven eyes of the Lord in the blue stone of the firmame=
nt.
The submergence of seven pole-stars involved the same number of deluges in =
the
cycle of precession, which culminated in "the great deluge of all.&quo=
t;
Apparently this was the deluge of Manu in the Hindu version, for the Manu,
whose vessel was made fast to a stupendous horn, i.e., the pole, was Vaivasvata, the seventh Manu; and the seven=
th
Manu corresponds to the great deluge of all, as the latest of seven catacly=
sms
in the world's great year. There were seven stations to the pole in measuri=
ng the
circuit of precession; consequently each type or symbol of the pole may be
repeated seven times, or is finally a figure of the number seven. Thus the
pole, when elevated seven times as a tree, would be represented ultimately =
by
the typical seven trees, or by a tree with seven branches; if by the mound,=
the
mound would be erected seven times over; if by the horn, there would be sev=
en
horns - hence the dragon with seven horns; if by the fish, there would be s=
even
fish or fish-men, finally symbolized by the fish with seven fins, or by the
crocodile Sebek, whose name as Sevekh also signified the number seven. If b=
y the
star, as stella Polaris, this would be repeated seven times and grouped as =
the
seven stars of a typical constellation at the pole, like that of Ursa Minor=
or
Corona Borealis. If the eye be a figure of the pole-star as direct image or=
as
emblem of the repeating cycle fulfilled in 3,700 years, there will be seven
eyes =3D seven stars or seven lights in the circle of precession. Seven eyes
become the seven watchers, jackals, judges, urshi, or rishis; and seven lig=
hts
on one stand, or a candlestick with seven branches, for=
ms
an image of the seven single pole-stars in a cluster at the pole. If the fi=
gure
is a cave, there would be seven caves to the mount; if it was a hall, there
would be seven
608 ANCIENT EGYPT
halls in the great house; if a church, there w=
ould
be seven churches; if a city, there would be seven cities. Other types migh=
t be
enumerated in relation to the mystery of the seven stars. The great deluge =
of
all was that by which the total heptanomis was finally submerged; "eve=
ry
island fled away, and the (seven) mountains were not found" (Rev. xvi. 20, 21). In this the giants, the dogs, the apes, =
the
birds, the tortoises or turtles, and the "men" were drowned, and =
lost
Atlantis sank beneath the waters at first as the heptanomis, and later as t=
he
heaven in ten which was succeeded by the heaven in twelve divisions. <=
/o:p>
The seven stations of the pole were likew=
ise
marked as seven mounds or seven mountains, each of which in turn was a type=
of
the birthplace on high and an image of the Great Mother who brought forth h=
er
child upon the mount as the hippopotamus, the crocodile, the serpent, the
vulture, the water-bird, or other type that was astronomical in heaven and
totemic on the earth. One title of the Great Mother was "mistress of t=
he
mountain" when the mountain was the pole, and this celestial mountain =
was
repeated seven times in the circle of precession; hence there are seven sum=
mits
in one form or other, as mountains, mounds, altars, stones, menhirs, pillar=
s,
or pyramids, answering to the seven stations of the pole. There is an allus=
ion
to the seven stellar summits or mountains in one of the Assyrian hymns. Ish=
tar
exalts her glory in several phases of phenomena. Hers was the glory from the
beginning. She was the goddess of the double horizon, imaged in the glory of
the morning and evening stars. As queen of heaven in the moon, her glory is
said to "glow in the clouds of heaven" and to "sweep away (or
efface) the mountains altogether," as the flood of moonlight might put=
out
the stars. These mountains, therefore, were celestial; only as such could
mountains be obliterated by the glory of the goddess imaging the moon.
The Japanese have the group of seven moun=
tains,
which were the seats of the gods of seven pole-stars. These are Ma-Saka-Yam=
a,
Odo Yama, Oku Yama, Kura Yama, Ha Yama, Hara Yama, and To Yama (Kojiki, ii,=
7,
8; O'Neil, Night of the Gods, v=
ol.
ii. p. 892). "These," says O'Neil, "seem to be alternative
mythical names for the heaven's-vault mountain." But as a figure of the
heptanomis the mount of heaven's vault was also seven-fold in seven station=
s of
the shifting pole, determined by the seven successive stars, one for each of
the seven mountain summits. At the back of Shan-ling, a=
bout
sixty miles west of Canton,
seven isolated limestone peaks abruptly rise up from the low green
plain. These are called The Seven S=
tars.
They were once a favourite resort for pious people, who went there to worsh=
ip
at the temples and the caves (Colquhoun, A.R., Across Chrysê, i., 37). These also we look upon as monuments of =
the
seven ancient pole-stars, which are identified with seven mountains in the
books of Enoch and of Revelation. There were seven mountains upon which the=
ark
of safety rested as the place of landing from the waters during the vast cy=
cle
of precession; this may explain the Armenian tradition that Noah's ark was
visible at various times, first upon one mountain peak, then upon another,
including Mount Baris, Urdhu, Gudi, Nizir, and Ararat. Probably there were
seven altogether
THE WORLD'S GREAT YEAR 609
identified, like the seven Alban Hills=
, with
the seven rulers of the world in their watchtowers of the celestial heptano=
mis.
The mount, or a mount of the pole, was known as the whi=
te
mountain. The Alban Hills are the white mountain=
s.
They are seven in number, and equivalent to the seven stations of the pole
which were imaged by the seven mountains of the heptanomis. The Chré=
ais
or Jaray race, who inhabit the high plateau which
separates Cambodia fro=
m Annam,
preserve a curious commemorative custom in relation to the seven mountains.
They have two mysterious monarchs, whose functions are of that mystical ord=
er
which we so often find to be astronomical. The two are known as the king of
fire and the king of water. They inhabit successively seven towers built up=
on
seven mountains, and every year they pass from one tower to another, never
meeting each other and never seeing a human face. The kingship lasts for se=
ven
years, and the offices are hereditary in one or two families (Frazer, Golden Bough, vol. i. pp. 55-56, w=
ho
cites Le Royaume du Cambodge, b=
y J.
Moura; also Aymonier's Notes). =
Seven
forts erected on seven mountains are equivalent to the seven altars raised =
on
seven mountains by the Mexicans. The two kings of fire and water correspond=
to
the two different cataclysms by fire and flood, described by Berosos as
happening in the course of the Great Year.
According to the missionary Gill, the Man=
gaians
hold that the seven inhabited islands of the Hervey group are the body or
outward presentment of another seven in the spirit-world of Avaiki (Myths and Songs of the Pacific). T=
hese
correspond to the seven sunken islands of the lost Atlantis, and both are a
localized earthly form of the celestial heptanomis, which sank down in the
course of one Great Year. The name of Mangaia signifies peace, and Mangaia =
in Avaiki
was the paradise of peace, like the Egyptian Hetep. This, therefore, was a =
form
of the paradise lost in the form of seven islands sunk in the Pacific as we=
ll
as in the Atlantic Ocean and other water=
s,
which were firmamental from the first. Egypt began in the form of se=
ven
Nui, a most ancient Egyptian name for the nomes or water boundaries. And in
Polynesia Nui or Rapa-nui is the native name of East=
er
Island, where the colossal statues left by some mysterious rac=
e of
primitive builders have been found. Nui is also the name of a group of the =
Nui
as islands =3D nomes, which are found as seven in number in the seven islan=
ds or
islets of Onoatoa. Each one of these has its own particular name, but Onoat=
oa
embraces the whole seven. The seven Nui as islands in a group called
Onoatoaoffer a parallel to the seven islands of Avaiki, with the additional
fact that they have the same name as the most ancient nomes of Egypt,
which were seven in number.
After the septenary of pole-stars had been
identified and established in the circle of precession, six of these were e=
ver
moving with the sphere, and there was always one remaining a fixture at the
centre. If we take them as representatives of the seven Manus or Buddhas, it
becomes evident that the condition of the motionless or sleeping Buddha was
attainable by all the six, each in turn, that moved round the stationary on=
e;
and in the seventh stage of precession the true Buddha, the prince, the Ris=
hi
or Manu, was re-born, and his birth was indicated by the stationary star th=
at
showed the new position of
610 ANCIENT EGYPT
the changing pole. In his visions Enoch sees=
the
"seven splendid mountains which were all different from each other.&qu=
ot;
These are described as six, with "the seventh mountain in the midst of
them." In furnishing the ark of testimony according to the pattern see=
n in
the mount, instructions are giv=
en for
the lamp-stand to be made with six branches going out of the candlestick. B=
ut
it is added, "Thou shalt make the lamps thereof seven" (Ex. xxv. =
37);
this, then, was likewise a figure of six encircling the one that was a fixt=
ure
in the centre. The six stars that kept revolving whilst the seventh stood or
rested on one foot are to be met with in a legend of the Ainu. "Sudden=
ly
there was a large house on the top of a hill wherein were six persons
beautifully arrayed, but constantly quarrelling (always in motion). Thereup=
on
Okikurumi (a name connected with the wheel) seized a firebrand and beat eac=
h of
the six with it in turn. Whereupon the six all ran away=
in
the shape of hares" (Chamberlain, B.H., Memoirs of Tôkyô University, p. 32).
It is stated in the Chow Ritual that the
Chinese rules for divining were contained in three books - the Lien-shan, t=
he
Kwei-Tsang, and the Kwei-chang. The name of the first signifies" United
Mountains," a title that is said to have been derived from its first
mystical and divining six-fold sign Kan (O'Neil, The Night of the Gods, vol. ii. p. 892). These united mountains,
determined, as stated, by the six-fold sign, appear to be a form of the six
which, with the seventh at the centre, marked the seven stations of the pol=
e in
the circle of precession. The Zuni Indian system of the seven mountains is =
the
same. These consist of six mountains which are stationed round the central =
one.
When Remus saw the flight of the six vultures he was standing on the rock of
the Aventine Hill - that is, the Bird-hill, which looks as if it represented
the seventh to the six stars; the one that was stationary on the pivot of t=
he
pole, whilst the other six were moving round it with the sphere. Thus there=
is
a central mountain and a central land to the seven mountains. One of the se=
ven
united mountains is the tree-mountain. Elsewhere we meet with the stone-mou=
ntain,
the mount of the papyrus reed, the ever-white mountain whence the Korean pe=
ople
came, the mount of the white wall, the pearl mountain. The mount of Saturn =
=3D Sebek,
in the Dragon, was one of the seven hills in Rome. A "festival of the six"=
is
made mention of in the Ritual (ch. 136, Pap. of Nu). This occurs in a chapt=
er
for making a spirit perfect, which memorizes the birth of a god who is call=
ed
the newly-born, as the lamp in Annu at the pole. He is described as a god of
the rope. It is said, "He is born, he of the strong cord. His cable is complete" (ch. 136, Renouf). This we
understand to be a god of the rope that was made fast at one end to the sol=
ar
boat and at the other to the star Ak at the pole=
. The
luminaries in Annu are addressed. They are the seven Khus. One of these sev=
en
is newly-born, or his star is just lighted, as god of the lamp and likewise=
of
the rope, and the event is celebrated at "the festival of the six"=
; - not
of the sixth. Moreover, he is c=
alled
"the Prince of the inundation." There had been a deluge, and he h=
as
turned back the water-flood which had risen over the thigh of Nut at the
staircase of Seb, god of the earth.
This figure of the one at the centre of t=
he six
will enable us to
THE WORLD'S GREAT YEAR 611
explain a mystery of the cyclops. T=
hese in
one version of the mythos were seven in number,
therefore they are a form of the seven giants or powers of the pole-stars -=
the
seven that were 6 + 1. Now, it was fabled that all the seven could see with=
one
single eye, and the single eye we take to have been the pole-star for the t=
ime
being that was fixed at the centre as the eye of the group. The mythical
unicorn was another figure of the horn-point at the pole. As such it was a =
type
of Sut, the founder of the pole. Sut being first as founder, his was the si=
ngle
horn. It was as the symbol of sustaining power stationed at the pole that t=
he
unicorn became a supporter with the lion of the royal arms in British heral=
dry.
The unicorn has but one eye, and thus it became a co-type with the cyclop a=
s a
figure of the one star of the pole. The unicorn is associated with the tree,
because the tree also stands for the pole. Sometimes its single horn is stu=
ck
fast in the tree, which position intensifies the figure of stability at the
pole. Futile attempts have been made to show that the unicorn was an emblem=
of
the moon. But though the lunar orb might be imaged as a single eye, it would
not, could not, be represented by a
single horn. The ancients knew the moon was double-horned when it was
figured as the celestial cow. The horn is another of those figures which, b=
eing
single at first, became seven-fold as types of the heptanomis. Thus there i=
s a
group of seven horns to add to the rest. This group is portrayed above the =
head
of Sesheta, a goddess of laying the foundations, which are seven in number,=
as
figured by means of her seven horns upon a pole.
In the heaven of the heptanomis the ancie=
nt
Genetrix had seven sons. The figure is repeated in the seven sons of Japheth
(Gen. ch. x.), the seven sons of the divine lady of the holy mound in
Babylonia, the seven sons of Quanwon in Japan, the seven sons of Albion, the
white land in the north, and various other groups of the seven on board the
ark, which was earlier than the foundations that were laid in the four
quarters. The heptanomis came to an end with the great deluge of all; and in
the book of Genesis the deluge of Noah is followed by the new kingdom that =
was
reared on a four-fold foundation, the seven cities on the other side of the
flood being succeeded by the cities of the four quarters built on this. When
Nimrod or Gilgames became "a mighty one in the earth" "the
beginning of his kingdom was Babel and Ere=
ck and
Akkad and Kalneh, in the land of=
Shinar," and out of that land he went fort=
h and
built four other cities in Assyria. A he=
aven
of the four quarters had then superseded the heptanomis or heaven founded on
the seven stars or astronomes, and this was the figure followed in the buil=
ding
of the four cities on earth.
After the great deluge of all had taken p=
lace
and the inhabitants of the heptanomis generally were drowned, it was seen t=
hat
the seven pole-stars kept their places in the circumpolar heaven. And thus =
the
seven gods sat in their circle round the tree of the pole, the fixed and
never-setting stars for ever safe from all the deluges of time, as the seven
lords of eternity. These are the seven that were saved when all
the world was drowned. The Shenin in the Ritual are a group of spiri=
ts
that surround the seat of the highest. The name denotes the circle of those
ministers or officials that surround the-
612 ANCIENT EGYPT
throne of the god or the king. In =
one text
this circle is called the shenin of fire. They are the spirits of fire =3D =
the
saluting apes in the circle of the eternals. Their number is not directly
given, but they are the princes who elsewhere are a form of the seven great
spirits that surround the throne. Now, there is a stellar enclosure or circ=
le
of stars in the northern heaven which the Chinese recognize in the region of
Draco and Ursa Major. These bear the names of ministers and officers who
surround the sovereign, and therefore are identical with the Egyptian circl=
e of
the shenin. This is very probably the constellation of the Northern Crown, =
in
which the seven were grouped as a numerical figure of the pole-star circle.=
The
circle of the seven lords of eternity was first; the throne of the highest =
was
erected in the centre. Thus the seven as servants (seshu), khuti, uraeus-go=
ds,
saluting apes or angels, spirits, or lamps of fire, are depicted round the
throne of God according to the mystery of the seven stars in Revelation.
As already said, the earliest form of an
enclosure in heaven called the Aarru is depicted as a field of reeds, the
habitat of the water-cow, who brought forth Sut, her first-born bull, upon =
the
summit in a field of reeds that rose above the waters at the station of the
pole when this was represented by the bed of reeds. Thus the ancestral pair
that were saved from the deluge by climbing up t=
he
reed-mountain, like the Navajo Indians, would derive their origin from the
reed. The main significance of the reed as a symbol of the pole depends upon
its being a plant that grows up through the water and flowers above the sur=
face
to present the type of an ark or station or other means of escape from the
mythical water that flowed betwixt this world and the other. We have now to
suggest that the seven stars of the rulers were neither in the Great Bear n=
or
the Pleiades, but that they were the past representatives of Polaris in the
cycle of precession, and to show that the mystery of the seven stars in the
drama of "revelation" was a mystery of the celestial heptanomis in
the astronomical mythology. As we have seen, in various myths the land encl=
osed
in the celestial sea was lost because the woman betrayed the secret of the
waters, which then burst forth and overthrew the bulwarks that had been ere=
cted
by the male, who in the Egyptian mythos was her son, the founder Sut. In ot=
her
legends paradise was lost by the unwatchful dog. This, as the jackal, was t=
he
dog of Sut. Thus in one case the deluge was let in by the mother,
and in another by the son, who were the primal pair as founders of the pole=
. Whilst
in some parts of the world it was the dog (as typical guide) who
let in the deluge, in Fiji
it was the race of men that had tails like dogs who were destroyed by the
deluge. In other legends mankind were changed into dogs after one of the
several deluges. The Bonaks or root-diggers said the first Indians that ever
lived were coyotes or prairie-dogs. The Chichimecs of South America are the
dogs by name. In Africa these would have=
been
totemic jackals. But without going back so far in time and space as the
submergence of the southern pole and the declination and disappearance of i=
ts
star below the horizon for those who travelled northward, there is another
origin possible for the legend of the dog. The jackal or Egyptian dog was a=
lso
constellated as the guide of ways in Sothis, and as
THE WORLD'S GREAT YEAR 613
Stella Polaris at the northern pole. As t=
he
planisphere of Denderah shows, the dog's tail in which the pole-star Cynosu=
ra
shines to-day was the tail of the jackal. Twenty-six thousand years ago the
position was the same. The jackal of the mythos or dog of later legend was =
then
the watcher in the circumpolar paradise or garden of the Tree. Now, whichev=
er
zootype represented the pole-star of the period - hippopotamus, jackal, ape,
bird, tortoise, or dragon (crocodile) - it might be held responsible for the
loss of paradise or enclosure through letting in the waters. This would be
rendered according to the mythical mode, and afterwards related in a legend=
or
a folktale.
In the precessional movement the celestia=
l pole
passed out of the jackal or dog into the group of stars now called Kepheus.
There were seven stations in the circle of precession, though one, as we ha=
ve
said, is omitted or unidentified in the diagram drawn by Piazzi Smythe, bet=
wixt
Herakles and Draconis, which we have tried to fill in with the male
hippopotamus of Sut as a group of stars that included Clavis Corona, but on=
ly as a stop-gap. We now pass on to t=
he
Lesser Bear. In the Egyptian eschatology (Rit., ch. 44, 2-3) the jackal Ap-=
uat
represents a power of salvation from the drowning deep. In crossing the gulf of Putrata into which the helpless de=
ad
fall headlong and the sinking stars are swallowed by the dragon, the manes
says, "Ap-uat lifteth me up." This power is shown to be localized=
in
the region of the pole by the speaker saying (after being saved by Ap-uat),
"I hide myself among you, O ye stars that never set It-that is, in the
circumpolar paradise at the pole, where the jackal or the dog was the guide=
of
ways. When the pole had passed from the constellation of Ursa Minor the pow=
er
of salvation would have gone from the jackal to whatsoever type might repre=
sent
Kepheus, and Ap-uat the guide as Cynosura would no longer be looked up to a=
s a
deliverer from the drowning waters of the deep. Commentators on the Kor&aci=
rc;n
repeat the ancient traditions concerning the Adite ancestors of the Arab ra=
ce.
These were the giants or kings of prodigious size and stature, like the
monstrous figures of the primitive constellations in the heptanomis. After =
the
deluge these were changed into monkeys. Now the Arabs claim descent from one
Kahten or Kaften the Adite, and Kaften in Egyptian is a name of the great a=
pe
that was one of the seven giants of the polestar constellations and a zooty=
pe
of Shu, whom we identify with Kepheus. It is also said in the Codex
Chimalpopoca that men were transformed into monkeys as the result of a delu=
ge
or great hurricane. As the pole was figured at seven successive stations in=
the
heptanomis, it is possible that the Navajo Deluge myth contains a time-gaug=
e.
In this it is related that when "the men of a world before our own&quo=
t;
were warned of an approaching flood they were living in "the third
world" or station of the pole, and the place of refuge which they rais=
ed
against the coming deluge was in "the fourth world" or station of=
the
pole, which, according to the present reckoning, was in the constellation of
Kepheus. The turkey just escaped, although the water was close enough after=
him
to wet the tip of his tail. Now, it happens that the next position of the p=
ole
is in the constellation of the bird cygnus, also=
named
the hen, the kite,
614 ANCIENT EGYPT
and other forms of ornis. Moreover, the star=
Alpha
was called Dzeneb in Arabic, or the tail. And this, according to the present
reckoning, we consider to have been the fourth world or fourth of the seven stations of the pole. When the pole passed =
from
the constellation Kepheus into Cygnus the swan it would give rise to a lege=
nd
like that of the Gippsland blacks, who assert that the first lot of men were
turned into ducks by the wicked moon. Cygnus the swan was known as Ornis the
bird, the bird of Jupiter, and also as the kite. The kite is equivalent to =
the
hawk in Egypt,
and the "kite of Osiris" is mentioned in the Ritual by the speake=
r,
who is in the region of the glorious ones, the circumpolar gods or seven gr=
eat
khus. He is at the place of the balance, "which is maat," the ste=
llar
point of equipoise, otherwise at the pole. He exclaims, "Here is the cycle of the gods and the kite of Osiris" =
(ch.
136 B). The name of Osiris may be a later insertion, but the kite remained,=
and
this is a name for the constellation Cygnus or the Swan, the fifth of the s=
even
pole-stars, beginning with Cor=
ona
(or its equivalent) as the first. The pole-star was in the kite some sevent=
een
thousand years ago. And here, says the speaker who has attained the summit =
of
the mount, "here is the cycle of the gods and the kite (=3D cygnus) of Osiris."
Fourteen thousand years ago Polaris was t=
he
star Vega in the constellation now known as Lyra. Vega or Wega =3D Waki den=
otes
the falling one. As vultur cadens it
was the falling vulture. The Arabic name signifies the falling eagle,
An-nasz-al-waki. Now, the vulture as Egyptian can be identified with the po=
le
and possibly as a pole-star. The leg constellation was a figure of the pole=
. It
is mentioned in the Ritual (ch. 149, 11th Aat, line 8) as the leg of the la=
ke,
and a co-type with the tree of the lake on which the glorified spirits alig=
hted
in the form of birds, and there is a chapter in the Ritual for assuming the
form of a vulture and perching on the leg, a landing-place equivalent to the
pole. "I am the divine vulture," says the speaker, "who is on
the leg" or the pole. And a star known as the vulture stationed on the=
leg
of the pole must be Polaris. We see that some fourteen thousand years ago t=
he
pole was in the constellation Lyra, and the pole-star was the "falling
vulture" Vega. This may have a bearing on the legend of the vulture in=
the
Mexican tradition of the deluge. It is related of the American Noah, named
Coxcox or Tezpi, that he made a bark or, still more primitively, a raft, wi=
th
which he saved himself, his wife, and children from the overwhelming waters=
of
the deluge. When the god Tezcatlipoca decreed that the waters should retire,
Tezpi sent forth a vulture from the bark. The bird did not return, but stay=
ed
to feed upon the bodies of the drowned. He sent out the hummingbird, which =
came
back with a leafy branch in its beak. Then Tezpi, seeing that land was visi=
ble
and growing verdant, left his ark upon the Mount=
of
Colhuacan. This was the mountain of the seven caves in which the seven gian=
ts
or great spirits dwelt. The name denotes the mountain that leans over at the
summit, as it is depicted in the Aztec documents, a picture of the pivot
toppling over with the change of pole-star. If we suppose the change to have
been made and the deluge to have occurred when the
THE WORLD'S GREAT YEAR 615
pole-star was shifted from a Cygnus to the constellation Lyra=
the next
pole-star would be the vulture, which afterwards became the falling one. Th=
us
the vulture indicated the new land that was growing green across the water =
of
the deluge, the mount on which another landing-place was found; another alt=
ar
was erected, and the sacrifice was offered up upon the summit of the mount =
by
those who had escaped the great calamity, as it was mythically represented,
whether the mount might be Colhuacan, Tulan, Annu, Ararat, Nizir, or Meru. =
And
a pole-star known as the vulture would in the course of precession become t=
he
"vulture falling" whose "fall" is chronicled in the nam=
e of
vulture cadens. If those who fo=
llowed
in the wake of the Egyptians, like the Euphrateans, Greeks, and Arabs, were=
not
always masters of the gnosis, they could at least transliterate the ancient names and thus bring on part of the
meaning. The Arabic name for the "falling vulture" was also the
"falling eagle." And in some of the legends it is the eagle that
foretells the coming deluge. A myth of the Pima Indians relates that a prop=
het
was warned by the eagle of a vast cataclysm or deluge then at hand; but the
prophet took no heed, and the waters came that overwhelmed the world. This =
also
we might call the deluge that occurred when the pole passed from its statio=
n in
Cygnus into that of the eagle or vulture. The legend of the eagle is also
extant amongst the Kamilaroi of Australia, who tell of
a deluge from which two human beings only made their escape by climbing up a
tree. And here the deluge is attributed to Pundjel, the eagle-hawk. The tre=
e we
understand to be a figure of the pole. Williams tells us that "the hig=
hest
point of Koro Island has a name connecte=
d with
the idea of a bird sitting there and lamenting over the submerged island.&q=
uot;
It is said in a chant, "The quiqui laments over Koro because it is
lost" (Nat. Gen. vol. ii. =
p.
241). Thus the eagle is one of the seven constellations of the pole-stars, =
and
in the ancient British mythology the eagle is one of the seven Welsh old ones of the world,
called the eagle of Gwernabwy, who perched upon the rock he found there,
pecking every evening at the stars. There he is said to have remained until=
the
rock was worn down to the height of a man's palm. Such legends we suggest
originated when the rock of the pole was in the constellation of the Eagle,
which represented one of the old ones of the seven pole-stars or rulers of =
the
pole. The earth is sometimes described as having been created on the back o=
f a
tortoise, and when the tortoise sank in the water there was an overwhelming
deluge. A Mandan
medicine-man told Catlin that the earth was a tortoise<=
/span>
carrying dirt upon its back (Nat. G=
en.
vol. ii. p. 195). The mother of beginnings is portrayed in a legend of the
Tuscarora Indians as an enceinte
female in labour =3D Apt the pregnant hippopotamus goddess, who sank from an
upper region and was received on the back of a tortoise which had a little
earth upon its back, and this became an island upon which she bore twin son=
s,
who correspond to the Egyptian Sut and Horus, and then passed away. The
tortoise was a zootype of the earth itself amidst the waters of space, which
was repeated as a figure of land or the landing-place in the heavens at the
pole. It was once an Egyptian sign of the balance or
616 ANCIENT EGYPT
scales in the zodiac at the point =
of
equipoise where the land emerged from the deluge of the Nile.
The tortoise was likewise a type of the constellation Lyra, in which the st=
ar
Vega was the Stella Polaris fourteen thousand years ago (W. H. Higgins, Stars and Constellations, pp. 22, =
23).
In the signs of the North American Indians a landing after a voyage is typi=
fied
by a tortoise. Those who found safety from the deluge on the turtle's back =
or
on the tortoise would reckon their descent from the mountain of the pole wh=
en
it was stationed in the constellation of the Tortoise or Lyra. Thus the
Delaware Indians gave precedence to their turtle clan because it descended =
from
the great original tortoise, no=
t from
any common turtle. The Iroquois turtle clan are likewise descended from a g=
reat
fat turtle which threw off its shell and gradually developed into a man. Th=
is
is exactly what did occur when the tortoise Lyra sank in the waters or the
turtles were drowned, and the typical man was created at the next station of
the pole. If we suppose the end of the period to have come for the pole to =
move
out of Cygnus into the constellation Lyra or the Tortoise, the next landing=
-stage
in the course of precession, the end was with the submergence of the pole-s=
tar
or a deluge; and those who escaped from drowning when this station of the p=
ole
in Cygnus went under naturally sought a place of safety on the back of the
tortoise or its co-type the turtle. Evidently this was what did occur when =
the
deluge took place in the myth of Manabozho. The deluge was let in by the
"black serpent monster," the representative of evil in physical
phenomena. "At the island of the turtle or tortoise was Manabozho, the
grandfather of men and beings." As he was born creeping, he is "r=
eady
to move and dwell in turtle land." Then "the men and beings "=
;all
go forth together" on the flood of waters, moving afloat everywhere
seeking the back of the turtle." "All together on the back of the
turtle then, the men were altogether. Much frightened, Manabozho prayed to =
the
turtle that he would make all well again. Then the waters ran off: it was d=
ry
on mount and plain, and the great evil went elsewhere by the path of the
cave." (Na=
t. Gen.
vol. ii. pp. 180, 181.) According to the Mexican version, there were
seven caves in the celestial mount, which answer to the seven stations of t=
he
pole. One of these was the cave of the turtle. In another account that was
preserved in pictographs it is the turtles that declare war on Manabozho and
produce the deluge. Manabozho first carried his grandmother to the summit o=
f a
lofty mountain. He himself climbed to the top of the tallest pine tree and
waited until the waters had subsided. Then he created an island which suppo=
rted
him and became the new world. This was the new station of the pole, and the
tallest pine was the tree of the pole that was planted or re-erected in hea=
ven
when the flood was over. One of the most striking survivals is that of the
tortoise and its legend connected with the deluge in the religious ceremoni=
es
of the Indians. They say, "The world was once a great tortoise, borne =
on
the waters and covered with earth. One day a tribe of white men had made ho=
les
in the earth to a great depth whilst digging for badgers; at length they
pierced the shell of the tortoise, and it sank." The deluge followed, =
and
drowned all the men but one, who saved himself
THE WORLD'S GREAT YEAR 617
in a boat, and when the earth re-emerged, h=
e sent
out a dove which returned to him with a branch of willow in its beak. The
tortoise was a Mandan
image of the ark in which people were preserved from the waters at the time=
of
the deluge. That is, according to the ancient wisdom, when the pole was res=
ting
in the constellation of the Tortoise, after the deluge that drowned the land
and submerged the mount in Cygnus or the Swan. There is no hint of the turt=
le
in the planisphere, but the turtle and tortoise are equivalent and
interchangeable types, and there is a tortoise in the heavens. The Arabic n=
ame
of the constellation Lyra is the Tortoise, and but for the shell of the
tortoise there would have been no Lyre. Some sixteen or seventeen thousand
years ago the celestial pole passed out of the constellation Cygnus or bird,
and a new guide-star was established as Vega in Lyra. In other words, when
Cygnus sank the tortoise or the turtle offered its broad back for a landing
place amid the waters of the deluge. Other of the American Indian tribes cl=
aim
that their primeval home was in the old turtle land =3D the island of the
tortoise. The Lenni-Lenape or Delaware Indians sing the song of the flood. =
I n
this it is related that the Being born creeping and the men all went forth =
from
the deluge swimming afloat in the deep or crawling in the shallow water. Ta=
king
refuge on the back of the turtle or tortoise, when read astronomically
according to the movement in precession, agrees with the passage of the pole
out of Cygnus into the constellation of the Tortoise.
The Samoans tell a tale of the woman and =
child
who were transformed, and afterwards came to the people of the village, when
called for, in the shape of turtles (Turner, Samoa, p. 108). This is a co-type with the tortoise; and when t=
he
pole passed from the sign of Cygnus, the new-born child would be brought fo=
rth
by the old mother in the shape of a tortoise or a turtle, in accordance with
the mythical mode of re-peopling the planisphere. Thus the primal pair woul=
d be
said to have been changed into turtles, as the folk that dated from the per=
iod
when the pole was in the tortoise or turtle and who were affiliated to the =
power
above, the "big brother," the tortoise or turtle that never died,=
as
the totemic tortoises. The "great original," whether of the turtl=
es
or hippopotami, crocodiles or jackals, apes or vultures, and finally of men,
was configurated in the heavens on one or other of the mountains or islands
that represented the seven stations, nomes, or seven heavens of the pole in=
the
celestial heptanomis. The Hindu drawings (Moor's Hindu Pantheon, Pl. 49) show a form of the pole or central coni=
cal
peak that rests upon the tortoise, which, as here interpreted, denotes the
pole-star in the constellation Lyra, that was
otherwise known as the Tortoise. The tortoise supporting the pole in the sh=
ape
of a tree =3D mount or island standing in the water, is also a Japanese fig=
ure of
the sustaining power at the pole. In the temple of Meaco
there is a Japanese representation of a tortoise in the water at the bottom=
of
a tank or artificial well, with a tree springing up from the back of the
tortoise. Thus the abyss of the waters, the earth at the bottom of the abys=
s,
and the tree of the pole are uniquely imaged in one picture.
There was a tortoise-headed god in Egypt w=
ho has
left his likeness in the tombs, but nothing else is known of him. The animal
itself
628 ANCIENT EGYPT
was a type of immobility, therefore of sloth=
or
fixity, as a representative of the pole. In a Chinese myth the island of Pung-Lai was brought one day in al=
l its
mass by the tortoise. A tortoise or turtle appearing from the waters of ear=
th
was appropriate, as it was primitive to image the bit of land emerging from=
the
waters of the firmament. This, however, was the mythical not cosmical earth
that was supported by the tortoise amid the waters. The tortoise beneath the
tree or the mound shows it was not our earth that is supposed to rest or to
have been formed upon its back in the beginning. It is possible for the
tortoise or turtle as a type of the earth itself to get mixed up in the
irresponsible legends with the tortoise or turtle as an astronomical figure=
. Still
the earth, as turtle, never was submerged by the mythical deluge, whereas t=
he
tortoise or turtle that was a type of station in the celestial water did si=
nk
down when that particular station of the pole was overwhelmed. <=
/span>
Some fourteen thousand years ago the pole=
in
Lyra or the Tortoise corresponded to the vernal equinox in Leo. This is
probably connoted in a plate of Lajard's Mithra,
where the zodiacal lion is found with the star Radiatartakhu or Lammergeier=
=3D
Vega as Polaris in Lyra (Pl. 56, 3).
An instructive example of the way in whic=
h the
astronomical mythos may dislimn and lose its shape in later legend is appar=
ent
in the curious narrative found on a cuneiform tablet in the British Museum.
This has been called "the revolt in heaven" which occurred at some
time before the creation of man=
. The
angelic host had previously existed in a state of perfect harmony. "The
god of holy songs, lord of religion and worship, had seated a thousand sing=
ers
and musicians, and established a choral band who=
to
this hymn were to respond in multitude." "The divine being, god of
the bright crown, spoke three times the commencement of a psalm. With a loud
cry of contempt they broke up his holy song, spoiling, confounding his hymn=
of
praise." Then the god of the bright crown "stopped their service,=
and
sent them to the gods who were his enemies" and prohibited their retur=
n.
"In their room he created mank=
ind."
This is a legend of the angels so called who fell from heaven, and of whom =
it is
said in the book of Jude, "They kept not their own habitations" (=
Jude
vi). These in the book of Enoch are the seven stars which transgressed the
commandment of God and came not in their proper season; and therefore they =
were
bound and cast out until the time of the last judgment (Enoch, xviii. xxi. =
xxii).
It is said in the cuneiform text, "May the god of divine speech expel =
from
his five thousand those who in the midst of his heavenly song had shouted e=
vil
blasphemies," and the translator argues that there were but five thous=
and.
But another reading is possible. There may have been six thousand altogethe=
r.
For instance, in the Cuthean story of creation there is an allusion to anot=
her
legend of the seven powers. It is said the progeny of Tiamat "grew up =
in
the midst of the mountains and became heroes and increased in number."
"Seven kings who were brethren appeared as begetters. Six thousand in number were their armi=
es"
(col. I), and these we take to have included the five thousand loyal=
angels,
"his five thousand" from whom the rebel thousand are to
THE WORLD'S GREAT YEAR 619
be excluded thenceforth and for ever as the=
sixth
thousand. It is said of the god Ashur that he had seen the malice of those =
gods
who deserted their allegiance to raise a rebellion, and "he refused to=
go
forth with them." In one character Ashur is known to have been a
representative of the pole; and according to the present interpretation he =
was
the god of the coming pole-star, the seventh in our reckoning, the one that=
had
not fallen away from the true pole. This would apply if Ashur at the time w=
as a
representative of the seventh polar power, the one that remained true whilst
one thousand of the six thousand had risen in rebellion. As we interpret the
mythos, the choral band who sang the hymn of praise, one thousand in number,
are the sixth thousand of the six thousand corresponding to the sixth of the
seven stars or stations in precession. At the time of the change from the s=
ixth
pole-star to the seventh the revolt of the thousand that was sixth in the
series coincided with the falling away of the sixth star from the true eter=
nal
pole. Ashur as the seventh remained the god seven, who is re-born as the ch=
ild
considered to be the eighth; he refused to go fo=
rth
with the one thousand of the past pole-star. And now follows the statement,
"In their room, he, the god of the bright crown (i.e. the solar deity), created
mankind." This, the seventh creation, we associate with the passage of=
the
pole into the constellation Herakles, or the
Man. The "lyre" imaged in the constellati=
on Lyra
had been fashioned from the muscles torn from Sut by Horus during the war in
heaven. Thus the condition of harmony represented by the lyre, harp, or lute
corresponds to the avocations of the thousand who are expelled from
companionship with the other five thousand and who are described as "a
thousand singers and musicians." These we now suggest were the denizen=
s of
"Lyra," whose lapse in allegiance is attributable to the falling =
away
of the pole-star when the pole was passing out of that constellation into t=
he
sign of Herakles in which occurred the creation of man. It is a
saying of Orpheus, reported by Plato, that "in the sixth creation closes the order of song" (Plato, Philebus, 66). That is, according =
to the
present reckoning, when the pole passed out of the constellation Lyra into
Herakles or the Man.
In the Bundahish, the deluge or a deluge takes place in heaven bef=
ore
the creation of man on earth. This saying can be read for the first time on=
the
theory that man was the latest of seven creations, and that the man figured=
in
heaven was the seventh in the series as a ruler of the pole and pole-star. =
Thus
interpreted, there had been six deluges prior to the creation of man. Both =
in
the book of Genesis and in the Bundahish the prototypal pair are created &q=
uot;man."
Ahura-Mazda says to Mashya and Mashyoi, "You are man." "You =
are
the ancestry of the world." They were now the ancestors with a human s=
oul
instead of the earlier elemental soul of life in water, air, earth, heat,
plant, or animal; otherwise stated, the descent was now traced to the divine
man or father in heaven instead of to Seb the god of earth, who was the
representative of vegetation, and the gnosis was now applied on the scale of
the Great Year. The Tlascatans say that after their deluge those who had be=
en
previously changed into monkeys were afterwards transformed into men. Now, =
620 ANCIENT EGYPT
if the hypothesis here put forth holds good=
, that
the six zootypes and one human being were set in the circle of precession, =
it
follows that at the time the pole passed into the constellation of Herakles=
or
"the Man," the deluge took place when the tortoises, the apes, and
other forms of the zootypes were transformed into human beings. This would
correspond perfectly to the seventh creation in the later legends, which was
the creation of mankind.
If we take the oldest record in the world=
, the
Egyptian, we shall find that in the mythology the creation of man was the
latest. Amongst the seven primordial powers one alone is human. In the
constellation-figures man is scarcely to be found. Not until the time of Seb
was the producing power of earth portrayed as male. Not until the time of
Atum-Ra is the divinity impersonated in the form of a perfect man. Earth had
been hugely imaged as a pregnant hippopotamus, a sow as the suckler, a goose
that laid the egg for food, a sloughing serpent that was an image of
self-renewal, but not by man as the measure of all things, including the
elemental forces and powers of external nature. And not until the image of =
man
had been adopted as a type of divinity in place of the totemic zootypes cou=
ld
men have traced their descent from man in the mythology. This occurs in Egypt w=
hen the
hippopotamus of Sut, the crocodile of Sebek, the lion of Shu, the ibis of T=
aht,
the beetle of Ptah were followed by the human likeness that was perfected a=
nd
divinized in Tum or Atum, the original of Adam. In the Egyptian language the
word tum signifies man. mankind, created man. The
Egyptians also called themselves the Ruti, or the men; the race par excellence, in contradistincti=
on to
the bulls, lions, crocodiles, serpents, apes, jackals, hawks, and other of =
the
zootypes in totemism. They had attained this stage at the beginning of
monumental times. Man, the human being, was pre-eminently the creation of
Atum-Ra, the father-god. Various names of races signify man, or the men. The
name of the Inoit, the Ainu, and other primitive folk means man, or the men.
Descent from woman under the matriarchate had been represented by the zooty=
pes,
and when the fatherhood was individualized the human descent was from man. =
The
birthland of man on high was figured astronomically as the island or nome or
bit of earth, which was a station of the pole-star in the constellation of
Herakles or the Man, from thirteen thousand to eleven thousand years ago, at
the end of which time the great deluge caused the destruction of mankind. Instead of the races that=
were
imaged by pre-human and totemic types, the tortoises, the apes, the birds, =
the
dogs, it was now "the men&=
quot;
who were drowned in the last great deluge of all, when the pole-star in the=
Man
or Herakles went under.
It is stated in the Chimalpopoca MS. that=
the
creator produced his work in successive epochs, man being made from the dus=
t of
earth on the seventh day. Here again man is created or comes into existence=
in
the last of seven periods, whatsoever the length of time or significance
assigned to the cycle, which is one day in the book of Genesis and three
thousand seven hundred and fourteen years in the astronomical mythology. In=
all
the versions of the seven creations that of man was last. This is repeated =
when
the mount
THE WORLD'S GREAT YEAR 621
or island of man is last of the celestial s=
even
stations in the heptanomis. Now we can say the final word concerning" =
the
destruction of mankind" in the great deluge of all, which put an end to
the heaven in seven divisions that preceded the eight, the nine, the ten, a=
nd
the twelve. At the ending in time when Vega in Lyra (the vulture or tortois=
e)
ceased to be the pole-star, there was a deluge and subsidence of land at the
pole and a change of star. The races drowned in this and previous deluges w=
ere
totemic, therefore pre-human, therefore the predecessors of man in the
astronomical mythology, the märchen, and legendary lore. Six races had
been destroyed in half-a-dozen deluges before it came to the "destruct=
ion
of mankind" that was memorized and mythically rendered in the Egyptian
deluge when the pole-star was washed under in the constellation of the Man,=
the
one of seven mighties, now for the first time in the human form. This is the
one star group in all the heavens that was figured as "the man," =
the
last of the seven rulers of the pole, corresponding at this point to the
attainment of the human image in the last of seven so-called creations, whi=
ch
is that of Adam =3D Atum in the zodiac just where the Sekhet-Aarru or garde=
n of
Eden has been localized in the solar, which followed and completed the lunar
and stellar mythos. Thus we can roughly trace the point at which the last of
seven pole-stars coincided with the creation of man in heaven which was
succeeded by the creation of Atum =3D Adam (or man) at the point of a new
beginning in the zodiac. Such types of the pole-stars as the tortoise or
vulture (in Lyra), the swan, the lesser bear (or jackal and the dragon), we=
re
figures of those creations which preceded that of the man who was mythical =
and
astronomical. The Samoans relate that Tangaloa was the originator of men. H=
e is
their god in the height, or the eighth heaven. As a primitive way of saying=
how
plucky he was and of showing how the eight powers, seven plus one, were all
combined in him, he is called "eight-livered Tangaloa." A temple =
was
built for him and termed the house of the gods, which was carefully shut up=
all
round, and therefore is equivalent to Am-Khemen, the Egyptian enclosure of =
the
eight great gods. These characteristics identify Tangaloa as deity of the p=
ole
and as eighth to the seven earlier powers. Now Tangaloa is said to have come
over the ocean with a crew of seven others in a canoe, and to have taken up=
his
abode in the bush inland of the settlement. Here the migration is the same =
as
that of the 7 + 1 Kami, the 7 + 1 Kabari, the 7 + 1 Toltecs, the 7 + 1 with
Arthur in the ark. The migration in each instance is purely mythical, and t=
he
data are simply astronomical. Lastly, descent
from the mount or mound, the tree or the papyrus-reed, the enclosure or
paradise of the pole, was followed in the Semitic versions of the deluge
legends by a descent of the human race from the ark which was stranded on t=
he
mountain top of Nizir or Ararat. The ark of Nnu had then been built to float
upon the waters of the firmament and to be figured in the ascending stars of
Argo-Navis. This is the ark with eight on board, four females and four male=
s,
which was indefinitely later than the boat of the Mexican primal pair or the
papyrus-reed of the four brothers in Egypt.
When the seventh station of the pole subs=
ided,
the seventh island
622 ANCIENT EGYPT
of Atlantis sank, and all the seven were re=
ckoned
then to be overthrown in the celestial waters. Under the
other figure of the mount. the seven moun=
tains
now were totally submerged. This complete catastrophe is described by Enoch,
who identifies the seven mountains with the seven stars and the seven great
spirits. He likewise gives the reason for their overthrowal. "I beheld
seven stars, like great blazing mountains, and like spirits (the Khamite kh=
us
are spirits). entreating me." The stars are=
those
which "came not in their proper season" (ch. 18). Again, "I
beheld seven stars of heaven bound together like great mountains" (ch.=
21,
3). Their crime is that they "transgressed the commandment of the most
high." Therefore they are bound until the time of the great judgment a=
nd
the consummation or end of all things, which we shall find particularly
recorded in the book of Revelation. From thirteen thousand to eleven thousa=
nd
years ago the vernal equinox was passing through the Lion sign. Pari passu in the movement of
precession, the north celestial pole was leaving its station in Lyra, or the
tortoise, and passing into the sign of Herakles or the Man. Thus the creation of man or Atum =
in the
zodiac can be partially paralleled in the cycle of precession at a certain
station of the pole in the constellation of the heavenly man, who is Atum or
Adam in the astronomical mythology. All the conjunctions, the mythical
characters, the scenery of this beginning - the Great Bear, sun, moon, and
seven stars, together with the inundation - met in that sign and were
constituted a fixture for two thousand one hundred and fifty-five years.
Ten thousand seven hundred and seventy-fi=
ve
years ago the equinox began to move out of the Lion sign into that of the C=
rab,
and then and there a legendary catastrophe occurred. This was the conclusio=
n of
an astronomical period which, like the year in Egypt, ended with a deluge. It
occurred eight thousand two hundred and seventy-five years before the date =
of
the conversation in =
Egypt
betwixt Solon and the Hir-Seshta, and seven hundred and thirty-five years s=
hort
of the nine thousand, but near enough when we are dealing with round number=
s.
The astronomical facts were so well known that in speaking of the inundatio=
n at
the end of the cycle it was foretold that the "deluge would take place
when the heart of the Lion entered the first minute of the Crab's head at t=
he
declination of the star" - that is, the star Regulus, the law-giver, in
the Lion sign. At this point of readjustment the great deluge of all was ma=
rked
by the submergence of the last of the seven pole-stars in "the Man&quo=
t;
just when the shifting of the pole coincided with a deluge as a typical end=
ing
in the solar zodiac. For when the heaven of Atum-Ra was established on the =
four
corners, the typical ending previously marked by the changing pole-stars was
duplicated in the zodiac by the precession of the equinoxes, and both went =
on
together in two modes of measuring the movement. As the type of an ending in
time, a mythical deluge occurred when a pole-star was submerged in the
celestial waters, and the great deluge of all took place at the end of the
cycle in precession called the Great Year of the World. It was mythically
rendered as the sinking of Atlantis in seven islands which
THE WORLD'S GREAT YEAR 623
represented the seven astronomes in the
celestial heptanomis. The last "great deluge of all" is the subje=
ct
of the story told to Solon by the priests of Sais. Of this, and the conflagration th=
at was
caused by the fall of Phaethon, they sagely said, "This takes the form=
of
a myth, but in reality it signifies a declination of the bodies moving round
the earth in the heavens." The astronomers knew that the deluge was
mythical and the myth was astronomical, whether the end of the particular
period was represented by fire or by flood. Moreover, this greatest deluge =
can
be approximately dated. Plato's account of what the priests of Egypt
said to Solon identifies the "=
great
deluge of all" as having occurred about nine thousand years before
that time - i.e. about 9600 B.C=
., or
eleven thousand five hundred years ago. That date was given by the Egyptian
priests with particular precision. They said the city of Sais
had been founded eight thousand years before the time when Solon was in Egypt. =
After
carefully examining their sacred registers, they told him that the city of =
Sais was eight tho=
usand
years old, and that it was founded a thousand years after the cataclysm cal=
led
the "great deluge of all." In their account we get to the bottom =
of
the "lost Atlantis." According to the present diagnosis, then, the
primary pole-star in the northern heaven may be Clava Coronae, the key of the crown, when this was in the enorm=
ous
constellation of the male hippopota=
mus
- that is, of Sut, the first-born of the female hippopotamus. Polaris in its
second form was the star Alpha in the Dragon. The third station was in the
Lesser Bear, the fourth in Kepheus, the fifth in Cygnus the Swan, the sixth=
in
Lyra or the Tortoise, the seventh in Herakles or Man. Each of these in turn had been a
station of the pole, a landing-place for foothold in the firmamental waters;
each had been the sufferer from a deluge at the declination of the pole and
consequent change of pole-star. Hence the number of deluge legends in the
astronomical mythology, including "the great deluge of all" as the
last of the seven. If we take the length of the Great Year in round numbers=
at
twenty-six thousand years, and divide the total into seven equal parts, this
gives some three thousand seven hundred and fourteen years as the time for =
the
pole to rest in each of the seven signs. Six thousand years ago the pole-st=
ar
was in Draconis. Three thousand seven hundred and fourteen years earlier the
pole had entered the Hippopotamus (or Crown), and three thousand seven hund=
red
and fourteen years earlier still it was in the constellation of Herakles or=
the
Man. =
4,000
3,714
3,714
11,428
Thus, eleven thousand four hundred and
twenty-eight years B.C. the pole was represented by the last of the seven
pole-stars in the constellation of the Man.
The end of the Great Year determined by the great deluge of all then occurr=
ed
in that sign, according to the Egyptian account, about 9600 B.C., or nine
thousand in round numbers, with various surpluses to be added in the total
reckoning. Naturally, the deluge that destroyed mankind instead of the tote=
mic
tortoises, jackals and dogs, vultures and swans, apes, crocodiles and
hippopotami, occurred when the pole was in or was passing from the isle of =
the
Man. Thenceforth the deluge would be looked on as a literal destruction of =
the human race, and was so. <=
/o:p>
624 ANCIENT EGYPT
construed in the Semitic legends, as =
it still
is by the Christian clergy. This is but the rough sketch of a pioneering pe=
n.
Greater exactitude in dates must be left to the scientific astronomer who m=
ay
have mastered the mythology. My suggestion is that one Great Year in the ci=
rcle
of precession was reckoned to have been ended with the passing of the pole =
from
the constellation of Herakles eleven thousand years ago, which is near as n=
eed
be, for the present purpose, to the time assigned by the Egyptian priests f=
or
the sinking of the lost Atlantis in the last great deluge of all.
Now, the human birthplace had been locali=
zed
according to the different stations of the pole, which were seven in number
altogether. There were seven countries, nomes, or cities, determined by the
pole-stars. Each race claims a particular place for a starting point in the
migration from the mount, or the tree, or the back of the tortoise, and var=
ious
races have preserved some fragments of the stories told about the wanderings
and migrations from one land to another, as in the legends of the North
American Indians, the Aztecs, and the Arunta of Central Australia. The
so-called "primitive cradle of the human race in Ararat or Urdhu, the
district of the mountain of the world" (Trans. Society Bib. Archaeology, vol. vi. p. 535), had its
prototype in the planisphere and the birthplace at the pole. Ararat is but =
one
form of the mythical mount. We derive the name from the Egyptian root "=
;rat,"
which signifies the ascent, the steps of ascent, the footstool, the figure =
of
ascent. In the developed form, Arrut or Ararat also denotes the staircase or
steps of ascent, which is the mount of seven steps, or the staircase =3D the
mount. In one form the ark of Ararat was the circumpolar paradise; in anoth=
er
it is the eternal city, like Thebes, which is called the "august stair=
case
of the beginning of time, the utat of the universal lord" which led up=
to
the particular region where the Eye was then at full as the figure of a per=
iod
in precession. When the pole had passed into the sign of Herakles the Man, =
the
typical mount which had been figured in the Hippopotamus, in Draconis, in t=
he
Lesser Bear, in Kepheus, in Cygnus, and in the Tortoise naturally became &q=
uot;the mountain of mankind" by n=
ame.
This was the birthplace of the human race who
descended from Atum, Admu, or Adam as the man, and eventually the men who
descended from "the mountain of mankind."
The giant with his staff who figures in t=
he popular
pastimes is probably a survival of Herakles with his club, as one of those =
old
giants that imaged the sustaining power of the pole, the last of whom was in
the likeness of a mighty man.
The mount, as a point of emergence from t=
he
waters, is looked up to and addressed by the manes in the Ritual (ch. 42) at
the coming forth from Amenta. It is called "the pedestal of the gods," "the land of the white crown," and "the land of the rod or staff" =3D pole. That this is the l=
and
(Rit., ch. 42) of the celestial pole, the mount, or the tree is proved by t=
he
vignette in which the deceased is drawing a cord around the tat emblem of
stability, which is another figure of the pole to which he clings for safet=
y in
the waters.
The mount of migration from which the var=
ious
races claim to have descended, like the Aztecs from the island-mountain
Colhuacan, is
THE WORLD'S GREAT YEAR 625
finally the pole which had seven
starting-points and stations in the circuit of precession. According to a N=
orse
legend, the land of the immortals was to the north of Finland, in the neighbourhood of the White Sea. That, however, does not signify the orig=
inal
home and birthplace of an Aryan race in Europe.
It is but a local representation of the paradise in the northern heaven and=
the
white water of the Milky Way or sea of solar light. The mythical birthplace=
on
the mount of heaven for the people of the pole will explain how it was that=
the
ancient Britons could claim that they were emigrants from Troy. In the true tradition this would =
mean
the celestial, not the mundane Troy - the =
Troy that is still figured by seven circles cut in t=
he sod
by children in Wales=
.
Troy wa=
s one of
the forms of the enclosure on the summit, in the astronomical mythology whi=
ch
was Terui in Egyptian as a name of Sesennu. It is a common tradition that t=
he
human birthplace was in paradise, and the descent from thence has been
misrepresented as the fall from heaven. This in the astronomical mythology =
was
the enclosure of the circumpolar Aarru around the tree upon the summit of t=
he
stellar mount, descent from which was from the mountain, or one of the seven
mountains, of the pole. One most fertile source of confusion has been the
result of the mythical legends having been converted into ethnical traditio=
ns.
This birthplace above belonged to the astronomical mythology, and it has be=
en
converted into the human birthplace on the mountain and high places of our
earth by the human child being laid in the cradle of the beginnings that we=
re
not human. That is, by the astronomical tradition being made ethnical, the
polar paradise being made geographical. Thus, the descent from the circumpo=
lar
paradise in the astronomical mythology has been the cause of a wild-goose c=
hase
in search of man's lost heaven at the North Pole of the earth, by the usual
literalizing of the legend in its Hebrew guise. The mount from which the
different races claim descent has been sufficiently identified as the
astronomical mountain of the north, the mount of paradise, the one fixed po=
int
for landing at, or launching from, the summit of the pole. This also is the
Babylonian "mountain of the nations." The Babylonians at first we=
re
mound-builders. The mount of heaven was imitated in the mound, the holy mou=
nd
called the mound of Anu and Nebo and Ishtar. Afterwards they built the tower of Babilu, and the temple called
Kharsag-Kalama, the" mount of the nations." This shows that the n=
ame
of the astronomical mount was given to the building that was afterwards rea=
red
above the mound. The "mount of the nations" was the mount of a
starting-point, and of the divisions or ways in the heavens which we now tr=
ace
to the station of Polaris in Herakles. The starting-point of the Aztec
migration is from the mythical one-tree-hill of the pole. According to the
picture-writing, both mount and tree are combined in one figure. In the
Boturini and Gamelli Careri copies the mount of earth is portrayed with the
tree upon the summit. The tree on the mount (a teocalli=
s)
is very rudely represented in the Aztec picture-writing as the starting-poi=
nt
of the migration by water from the mount in the beginning. From this point =
also
the seven Toltecs commenced their wanderings in a boat, like the seven
Hohgates, the seven Ali, Ari or Kabari, the seven
626 ANCIENT EGYPT
dwarf sons of Pinga, and other forms of the se=
ven in
the celestial heptanomis.
The point of departure for the mythical
migration is made ethnical in the märchen. The Navajo Indians derive t=
heir
origin from the top of the divine mountain in the north, where the pole is =
represented
in their mythology by the great reed which saved their progenitors from the
waters of the deluge in the region of the stars which never set (Matthews,
"The Navajo Mythology," A=
merican
Antiquarian, 1883, p. 208). The Ainus descended from the region of the
bears, which was at the summit of the very lofty mountains in the north - t=
hat
is, at the pole. They likewise claim to derive their origin from the bear as
their mother and the dog as their father, which can be read astronomically.=
The
she-bear took the place of the female hippopotamus, the original great moth=
er
of the Egyptians, whose constellation was the Great Bear. The dog represents
the earlier jackal, the zootype of Sut or Anup, as Apuat the guide of ways.=
The
jackal =3D the dog in the planisphere of Denderah still remains a figure of=
the
pole. One of the mythical Chinese emperors, Hwang-ti, was born in the
bear-country and inherited the bear, the original type of which, as male, w=
as
the hippopotamus of Sut, the first deity of a pole-star. Hwang-ti was the f=
irst
celestial builder, the first to construct an astronomical instrument. He is
said to have been the inventor of wheeled carts; hence his name of Hien Yua=
n.
Now Sut, in the male hippopotamus, as already explained, was the primal pow=
er
of the pole-star; he was the inventor of astronomy, and first of the seven =
who
heaped the mound and made his seat upon it. He was the first of all the
star-gods, and was the fixed one at the centre of the revolution or hub of =
the
wheel, and therefore the inventor of the wheel. The Dyak chief whose name
denoted "the bear of heaven" may be claimed to have been a descen=
dant
from the celestial bear, whose title was consequently astronomical and not
simply totemic (Brooke, C., Ten Yea=
rs in
Sarawak, vol. i. 189). The bear and wolf clans of the Iroquois descend =
from
the primal pair who were represented by the great bear as mother and the ja=
ckal
=3D wolf or prairie-dog as her son and consort. The types of totem ism had
attained to a celestial setting in the astronomical mythology. They were no
longer merely of the earth, but also represented the "big brothers&quo=
t;
in the sky, from whom descent was claimed by the totemic groups. These were=
the
bear that lived again in future food, the serpent that renewed itself, the =
panes
bird that never died, the turtle of eternity, and
other types of superhuman powers that were constellated round the pole of
heaven. Thence came the races that descended from their stations in the mou=
nt,
or from the circumpolar paradise, as the bears (or hippopotami) and crocodi=
les,
the jackals (or dogs) and apes, the swans and tortoises, each from the mount
according to the period. In Greece
the Meropes were the people of the thigh, and the thigh or leg of heaven wa=
s a
figure of the pole: thus the birthplace of a stellar race was figured in the
meshken of the "thigh," the group of stars now represented in the
northern heaven by the lady of the seat or chair in the constellation
Cassiopeia. One title of the pole was the Mount of the Khuti, or Mount Khuti.
Thence the Khuti or Guti would supply a race-
THE WORLD'S GREAT YEAR 627
name of lofty lineage for those who dated the=
ir
descent from Mount
Khuti. The Egyptian=
Khuti
came to be looked upon as seven divine ancestors who did not originate as
spirits of human beings, but were the ancestors of Ra. Now there is a Mount Gudi =3D
Khuti in the north-east of Babyl=
onia, and an ancient widely-spread tradition affirms that =
when
the deluge was over the ark of Noah rested on this mount. The name is obvio=
usly
one with that of the Guti or Khuti of the tablets; whence the gutim and the
Hebrew goim as a name for mankind, and also for the mountain of mankind. Ag=
ain,
Mount Shennu is another title of the pol=
e as
the mount of the Shennin, who were spirits or gods of the highest order. and who might be called the upper seven, from whom we =
should
derive the Japanese and Chinese Shin and Shintu gods, which were originally
seven, as were the Shennin round the pole or mount of the Most High in Egypt.
Various difficulties that have been felt regarding the other world of Homer=
can
be met and vanquished when we know from whence the system of Greek mythology
was derived. The double paradise, one in the subterranean Amenta and one in=
the
celestial garden of the gods, will explain the duality of the Homeric other
world. Hades proper, like Amenta is beneath the earth; the happy other worl=
d of
the dead is across the "divine sea" or okeanos, the celestial wat=
er
of the Kamite Nun. Hesiod in the Theogony describes the Greek Tartarus as b=
eing
"in a recess of earth having broad ways," which can be identified
with the dark parts of Amenta. The mount of the immortals called Olympus is=
one
with Mount Hetep in the Egyptian representati=
on.
Hence the Kimmerians of Homer may be derived from the Egyptian Khemi or Akh=
emu,
the dwellers in the northern heaven, whether as never-setting stars or spir=
its
of the glorified-that is, the Khuti. The city of the Kimmerians in the nort=
h is
described as being covered with shadow and vapour. The sun does not behold =
them
when he goes toward the starry heaven, nor when =
he
turns back again from heaven to earth. It is always night in the land of the
Kimmeroi. It was after sunset that the vessel reached the extreme boundary =
where
stood the city of the Kimmerians (O=
dyssey,
books 11 and 12). The Akhemu are the souls of the dead, or the never-setting
stars that circle round about the northern pole of heaven, but not in the
arctic regions of the earth nor on the horizon o=
f the
north. The dead were those who voyaged in the bark of heaven for the city of
the Akhemu at the summit of the pole. When the Osiris deceased has attained=
the
summit at the head of Aarru, he exclaims, "I stand erect in the bark w=
hich
the god is piloting ... and the Akhemu (stars or spirits) open to me, and my
fellow-citizens present to me the sacred cakes with flesh" (Rit., ch. =
98).
In another chapter the speaker says, "I arrive at my own city." T=
his
was the city of the glorious ones who had risen to the region of the
Akhemu-Seku or never-setting stars. And this, it has now to be suggested, w=
as
the city of the mythical Kimmeroi. The voyage was the same in the Greek, th=
e Irish, or Assyrian legends as in the Egyptian astro-my=
thos.
And as the Khemi or Akhemu were the northerners in this polar sense, the sa=
me
origin may well account for the people of the north, in Chaldea, Japan, or
Britain, being named the Kami, the Gimmeroi, or the Kymry, who derived thei=
r
ANCIENT <=
st1:place
w:st=3D"on">EGYPT
northern name on earth from that cel=
estial
birthplace in the northern heaven. Lastly, the dragon-mound was known to the
Druids as a type in the astronomical mythology. Thence came the Dracontiae =
and
the serpent-mounds of Britain,
which, it may be feasibly inferred, were heaped up as images of the pole and
its station when a Draconis bec=
ame
the pole-star about 4,000 years B.C.
629
THE
EXODUS FROM EGYPT AND =
THE DESERT OF AMENTA
BOOK
X
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