in some hereditary predisposition, some habit of thought and action contracted in the infancy of the race and fortified by long transmission.
We have already spoken of that which we believe to be the cause of the peculiar forms under which the Egyptians figured their deities, namely, the fetish worship, which was the earliest, and for many centuries the only, form of religion which they possessed. That worship had struck its roots so deeply into the souls of the people, that it could not be torn up even when a large part of the nation had gradually educated itself to .jpg)
Fig. 42.—Touaris. Boulak.
(Drawn by G. Bénédite.) the comprehension of the highest religious conceptions. Its practices never fell into total neglect, and its influence was so far maintained that during the decadence of the nation it again became the ruling faith, so that foreign observers were led to believe that the Egyptian religion began and ended in the adoration of plants and sacred animals. The eyes and the imagination being thus educated by immemorial custom, it is not surprising that even the most cultivated section of the people should have seen nothing offensive in the representation of their gods sometimes under the complete form of an animal (Horus is often symbolized under the likeness of a hawk), sometimes as composite monsters with human bodies and animal heads.
Take, for a moment, the bird to which we have just alluded. The hawk, like the vulture, plays an important part in Egyptian art. The vulture symbolizes Maut, the spouse of Amen. It furnishes the sign by which her name is written, and sometimes, as the symbol of maternity, its head appears over the brow of the goddess, its wings forming her head-dress. The goddess Nekheb, who symbolizes the region of the South, is also represented by a vulture.[1] So it is with the ibis. It supplies the character by which the name Thoth is written, and that god is figured with the
- ↑ Pierret, Dictionnaire d'Archéologie Égyptienne
