Gathering information to put into our publication on the Egyptian pyramids and their connection with Orions belt, I'm currently collecting information on their mythology for that particular chapter of the book.
Egyptian mythology.
Inspired by the cycles of nature, the Egyptians saw time in the present as a series of recurring patterns, whereas the earliest periods of time were linear. Myths are set in these earliest times, and myth sets the pattern for the cycles of the present. Present events repeat the events of myth, and in doing so renew
maat, the fundamental order of the universe. Amongst the most important episodes from the mythic past are the
creation myths, in which the gods form the universe out of primordial chaos; the stories of the reign of the sun god
Ra upon the earth; and the
Osiris myth, concerning the struggles of the gods
Osiris,
Isis, and
Horus against the disruptive god
Set. Events from the present that might be regarded as myths include Ra's daily journey through the world and its otherworldly counterpart, the
Duat. Recurring themes in these mythic episodes include the conflict between the upholders of maat and the forces of disorder, the importance of the
pharaoh in maintaining maat, and the continual death and regeneration of the gods.
Creation.
One common feature of the myths is the emergence of the world from
the waters of chaos that surround it. This event represents the
establishment of
maat and the origin of life. One fragmentary tradition centers on the eight gods of the
Ogdoad,
who represent the characteristics of the primeval water itself. Their
actions give rise to the sun (represented in creation myths by various
gods, especially Ra), whose birth forms a space of light and dryness
within the dark water.
The sun rises from the first mound of dry land, another common motif in
the creation myths, which was likely inspired by the sight of mounds of
earth emerging as the Nile flood receded. With the emergence of the sun
god, the establisher of
maat, the world has its first ruler.
Accounts from the first millennium BC focus on the actions of the
creator god in subduing the forces of chaos that threaten the newly
ordered world.
Atum, a
god closely connected with the sun and the primeval mound, is the focus
of a creation myth dating back at least to the Old Kingdom. Atum, who
incorporates all the elements of the world, exists within the waters as a
potential being. At the time of creation he emerges to produce other
gods, resulting in a set of nine deities, the
Ennead,
which includes Geb, Nut, and other key elements of the world. The
Ennead can by extension stand for all the gods, so its creation
represents the differentiation of Atum's unified potential being into
the multiplicity of elements present within the world.
The sun rises over the circular mound of creation as goddesses pour out the primeval waters around it
The reign of the sun god.
n the period of the mythic past after the creation, Ra dwells on earth
as king of the gods and of humans. This period is the closest thing to a
golden age
in Egyptian tradition, the period of stability that the Egyptians
constantly sought to evoke and imitate. Yet the stories about Ra's reign
focus on conflicts between him and forces that disrupt his rule,
reflecting the king's role in Egyptian ideology as enforcer of
maat.
As Ra grows older and weaker, humanity, too, turns against him. In an
episode often called "The Destruction of Mankind", related in
The Book of the Heavenly Cow,
Ra discovers that humanity is plotting rebellion against him and sends
his Eye to punish them. She slays many people, but Ra apparently decides
that he does not want her to destroy all of humanity. He has beer dyed
red to resemble blood and spreads it over the field. The Eye goddess
drinks the beer, becomes drunk, and ceases her rampage. Ra then
withdraws into the sky, weary of ruling on earth, and begins his daily
journey through the heavens and the Duat. The surviving humans are
dismayed, and they attack the people among them who plotted against Ra.
This event is the origin of warfare, death, and humans' constant
struggle to protect
maat from the destructive actions of other people.
Osiris myth
In the first portion of the myth, Osiris, who is associated with both
fertility and kingship, is killed and his position usurped by his
brother
Set.
In some versions of the myth, Osiris is actually dismembered and the
pieces of his corpse scattered across Egypt. Osiris' sister and wife,
Isis, finds her husband's body and restores it to wholeness.
[83] She is assisted by funerary deities such as
Nephthys and
Anubis, and the process of Osiris' restoration reflects Egyptian
traditions of embalming and burial. Isis then briefly revives Osiris to conceive an heir with him: the god
Horus.
The next portion of the myth concerns Horus' birth and childhood. Isis
gives birth to and raises her son in secluded places, hidden from the
menace of Set. The episodes in this phase of the myth concern Isis'
efforts to protect her son from Set or other hostile beings, or to heal
him from sickness or injury. In these episodes Isis is the epitome of
maternal devotion and a powerful practitioner of healing magic.
n the third phase of the story, Horus competes with Set for the
kingship. Their struggle encompasses a great number of separate episodes
and ranges in character from violent conflict to a legal judgment by
the assembled gods
In one important episode, Set tears out one or both of Horus' eyes,
which are later restored by the healing efforts of Thoth or Hathor. For
this reason, the
Eye of Horus
is a prominent symbol of life and well-being in Egyptian iconography.
Because Horus is a sky god, with one eye equated with the sun and the
other with the moon, the destruction and restoration of the single eye
explains why the moon is less bright than the sun.
Texts present two different resolutions for the divine contest: one in
which Egypt is divided between the two claimants, and another in which
Horus becomes sole ruler. In the latter version, the ascension of Horus,
Osiris' rightful heir, symbolizes the reestablishment of
maat
after the unrighteous rule of Set. With order restored, Horus can
perform the funerary rites for his father that are his duty as son and
heir. Through this service Osiris is given new life in the Duat, whose
ruler he becomes. The relationship between Osiris as king of the dead
and Horus as king of the living stands for the relationship between
every king and his deceased predecessors. Osiris, meanwhile, represents
the regeneration of life. On earth he is credited with the annual growth
of crops, and in the Duat he is involved in the rebirth of the sun and
of deceased human souls.
Osiris, Isis
Birth of the royal child
Several disparate Egyptian texts address a similar theme: the birth
of a divinely fathered child who is heir to the kingship. The earliest
known appearance of such a story does not appear to be a myth but an
entertaining folktale, found in the Middle Kingdom
Westcar Papyrus, about the birth of the first three kings of Egypt's
Fifth Dynasty.
In that story, the three kings are the offspring of Ra and a human
woman. The same theme appears in a firmly religious context in the New
Kingdom, when the rulers
Hatshepsut,
Amenhotep III, and
Ramesses II depicted in temple reliefs their own conception and birth, in which the god
Amun
is the father and the historical queen the mother. By stating that the
king originated among the gods and was deliberately created by the most
important god of the period, the story gives a mythical background to
the king's coronation, which appears alongside the birth story. The
divine connection legitimizes the king's rule and provides a rationale
for his role as intercessor between gods and humans.
Similar scenes appear in many post-New Kingdom temples, but this time
the events they depict involve the gods alone. In this period, most
temples were dedicated to a mythical family of deities, usually a
father, mother, and son. In these versions of the story, the birth is
that of the son in each triad.
Each of these child gods is the heir to the throne, who will restore
stability to the country. This shift in focus from the human king to the
gods who are associated with him reflects a decline in the status of
the pharaoh in the late stages of Egyptian history.
The journey of the sun
Ra's movements through the sky and the Duat are not fully narrated in Egyptian sources,
although funerary texts like the
Amduat,
Book of Gates, and
Book of Caverns relate the nighttime half of the journey in sequences of vignettes.
This journey is key to Ra's nature and to the sustenance of all life.
In traveling across the sky, Ra brings light to the earth, sustaining
all things that live there. He reaches the peak of his strength at noon
and then ages and weakens as he moves toward sunset. In the evening, Ra
takes the form of Atum, the creator god, oldest of all things in the
world. According to early Egyptian texts, at the end of the day he spits
out all the other deities, whom he devoured at sunrise. Here they
represent the stars, and the story explains why the stars are visible at
night and seemingly absent during the day
.
At sunset Ra passes through the
akhet, the horizon, in the
west. At times the horizon is described as a gate or door that leads to
the Duat. At others, the sky goddess Nut is said to swallow the sun god,
so that his journey through the Duat is likened to a journey through
her body.
In funerary texts, the Duat and the deities in it are portrayed in
elaborate, detailed, and widely varying imagery. These images are
symbolic of the awesome and enigmatic nature of the Duat, where both the
gods and the dead are renewed by contact with the original powers of
creation. Indeed, although Egyptian texts avoid saying it explicitly,
Ra's entry into the Duat is seen as his death.
The key event in the journey is the meeting of Ra and Osiris. In the New
Kingdom, this event developed into a complex symbol of the Egyptian
conception of life and time. Osiris, relegated to the Duat, is like a
mummified body within its tomb. Ra, endlessly moving, is like the
ba,
or soul, of a deceased human, which may travel during the day but must
return to its body each night. When Ra and Osiris meet, they merge into a
single being. Their pairing reflects the Egyptian vision of time as a
continuous repeating pattern, with one member (Osiris) being always
static and the other (Ra) living in a constant cycle. Once he has united
with Osiris' regenerative power, Ra continues on his journey with
renewed vitality.
This renewal makes possible Ra's emergence at dawn, which is seen as
the rebirth of the sun—expressed by a metaphor in which Nut gives birth
to Ra after she has swallowed him—and the repetition of the first
sunrise at the moment of creation. At this moment, the rising sun god
swallows the stars once more, absorbing their power.
In this revitalized state, Ra is depicted as a child or as the
scarab beetle god
Khepri, both of which represent rebirth in Egyptian iconography.
End of the universe
Egyptian texts typically treat the dissolution of the world as a
possibility to be avoided, and for that reason they do not often
describe it in detail. However, many texts allude to the idea that the
world, after countless cycles of renewal, is destined to end. This end
is described in a passage in the
Coffin Texts and a more explicit one in the
Book of the Dead,
in which Atum says that he will one day dissolve the ordered world and
return to his primeval, inert state within the waters of chaos. All
things other than the creator will cease to exist, except Osiris, who
will survive along with him.
Details about this
eschatological prospect are left unclear, including the fate of the dead who are associated with Osiris.
Yet with the creator god and the god of renewal together in the waters
that gave rise to the orderly world, there is the potential for a new
creation to arise in the same manner as the old.
