The Wisdom of the Egyptians E-Book

Brian Brown

• Herausgeber: Harmakis Edizioni
• Kategorie: Geisteswissenschaft
• Sprache: Englisch
• Veröffentlichungsjahr: 2020

Beschreibung

The Story of the Egyptians, the Religion of the Ancient Egyptians, the Ptah-Hotepand the Ke'gemini, the "Book of the Dead," the Wisdom of Hermes Trismegistus, Egyptian Magic, the Book of Thoth.

This book is coverage of the history of Ancient Egyptian religion, with some important texts included:

Chapter I: The Story of Egypt
Chapter II: Religion of Ancient Egypt
Chapter III: The Ptah-Hotep And The Ke'gemni: The Oldest Books In The World
Chapter IV: The Book of the Dead
Chapter V: Hermes Trismegistus
Chapter VI: Egyptian Magic
Chapter VII: The Vision of Hermes
Chapter VIII: The Story of the Book of Thoth.

Leseprobe

Brian Brown

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Table of contents

Introduction

The Egyptian Religion

Chapter I - The Story of Egypt

Chapter II – Religion of Ancient Egypt

Chapter III – The Ptah-Hotep and the Ke'gemni: The Oldest Books in the World

Chapter IV – The "Book Of The Dead"

Chapter V – Hermes Trismegistus

Chapter VI – Egyptian Magic

Chapter VII – The Vision of Hermes

Chapter VIII – The Story of the Book of Thoth

The Wisdom of the Egyptians

The Story of the Egyptians, the Religion of the Ancient Egyptians, the Ptah-Hotep and the Ke'gemini, the "Book of the Dead," the Wisdom of Hermes Trismegistus, Egyptian Magic, the Book of ThothBy Brian Brown

Introduction

In ancient times the land that is now called Egypt was called by the people, then inhabiting that part of Africa, "Kam," a word that means "black" or "dark-colored" and referred to the dark color of the muddy soil in their land. To the Hebrews this name was known as "Khám" or "Ham" and in the Bible the Egyptians are referred to as "Sons of Ham" or "Children of Ham."

These people had a God called "Ptah" to whom they raised a temple – the temple was called "He-Ka-ptah" or House of "Ka" – of "Ptah." This name, that was in the beginning confined to "Memphis," gradually spread to other parts of the Nile Valley, and by degrees the whole country became known as "HeKapath," to other people with whom these people had contact.

The Greeks changed the name into "Aiguptos" and the Romans changed it into "Aegyptus," so from these names we get the name in its present form – "Egypt,"

To what race do the Egyptians belong? On this subject Prof. James Breasted in his "History of Egypt" writes the following: "On the now bare and windswept desert plateau, through which the Nile has hollowed its channel, there once dwelt a race of men. Plenteous rains, now no longer known there, rendered it a fertile and productive region. The geological changes which have since made the country almost rainless, denuded it of vegetation and soil, and made it for the most part uninhabitable, took place many thousands of years before the beginning of the Egyptian civilization, which we are to study; but the prehistoric race, who before these changes peopled the plateau, left behind them as the sole memorial of their existence vast numbers of rude flint implements, now lying scattered about the surface of the present desert exposed by denudation.

"These men of the Paleolithic age were the first inhabitants of whom we have any knowledge in Egypt. They cannot be connected in any way with the historic or prehistoric civilization of the Egyptians and they fall exclusively within the province of the geologist and anthropologist. The forefathers of the people with whom we shall have to deal were related to the Libyans or North Africans on the one hand, and on the other to the peoples of eastern Africa, now known as the Galla, Somali, Bega and other tribes.

"An invasion of the Nile Valley by Semitic Nomads of Asia, stamped its essential character unmistakably upon the language of the African people there. The earliest strata of the language accessible to us, betray clearly this composite origin. While still colored by its African antecedents, the language is in structure Semitic. It is moreover a completed product as observable in our earliest preserved examples of it; but the fusion of the Libyans and East Africans with the Nile Valley peoples continued far into historic times, and in the case of the Libyans may be traced in ancient historical documents for three thousand years or more.

"The Semitic immigration from Asia, examples of which are also observable in the historic age, occurred in an epoch that lies far below our remotest historical horizon. We shall never be able to determine when, nor with certainty through what channels, it took place, although the most probable route is that along which we may observe a similar influx from the deserts of Arabia in historic times, the isthmus of Suez, by which the Mohammedan invasion entered the country.

"While the Semitic language which they brought with them left its indelible impress upon the old Nile Valley people, the nomadic life of the desert which the invaders left behind them, evidently was not so persistent, and the religion of Egypt, that element of life which always receives the stamp of its environment, shows no trace of the desert life. The affinities observable in the language are confirmed in case of the Libyans, by the surviving products of archaic civilization in the Nile Valley such as some of the early pottery, which closely resembles that still made by the Libyan Kabyles. Again the representations of the early Puntites, or Somali people, on the Egyptian monuments, show striking resemblances to the Egyptians themselves. The examination of the bodies exhumed from archaic burials in the Nile Valley, which we had hoped might bring further evidence f or the settlement of the problem, has, however, produced such diversity of opinion among the physical anthropologists, as to render it impossible for the historian to obtain decisive results from their researches. The conclusion once maintained by some historians, that the Egyptian was of African Negro origin is now refuted; and evidently indicated that at most he may have been slightly tinctured with Negro blood, in addition to other ethnic elements already mentioned."

The Egyptian Religion

If we were called upon to characterize the Egyptian religion in a few words, we should call it, both as a system and as a cult, an almost monarchical polytheism in a theocratic form. The Egyptian polytheism was not purely monarchical, for there were several divine monarchies; and only by the somewhat arbitrary doctrine that all the chief gods were in reality the same under different names, could the semblance of monarchy be maintained. But this religion was undoubtedly theocratic in the strictest sense of the word. The divinity himself reigned through his son, the absolute king, his incarnation and representative on earth. The priesthood of Amon, strengthened by its victory over the heretic, and by the measureless wealth which the munificence of successful conquerors poured into its lap, had attained the most tremendous power in the state; and when, after a long time, its members had reduced the king to weak tools in their hands, and succeeded at last in usurping the throne itself, the theocracy was altered in form only, but not in its essence. The place of the king high priest was taken by the high priest-king. But even this change was of short duration. Against another power no less favored by the kings of the new empire, the power of the army (composed for the greater part of hired foreign troops), the priestly princes proved unable to keep their ground. They had to leave the country, and in Ethiopia they founded a new sacerdotal kingdom. Still the rule of the kings, who sprang from this military revolution, was purely theocratic.

But this only characterizes the form of the Egyptian religion. If we search for the leading thought, contained in all its myths and symbols, and in all its institutions and ceremonies, it may best be comprised in the word "life." The sign of life (ankh) is the holiest and the most commonly used of all the symbols. The gods bear it in their hands, hold it to the lips of their worshippers, and pour it out in streams over the heads of their favorites. For they actually give life, now by the light which they continually cause to triumph over the powers of darkness, again by the regular recurrence of the fructifying waters, or by mysterious operations in the centre of the earth. And hence they set such store on the possession of the lawful king. He, the son of the sun, was the living pledge that these blessings should not cease. His coronation was an agricultural festival, the beginning of the harvest; his greatest care was to spread the waters of the Nile through canals as far as possible over the fields. From this arose also their great fear of death and eternal darkness, and the efforts and sacrifices which they made to secure an eternal existence, either in the fertile land of Osiris, or as a follower of the god of light, and, as it is put, "to obtain the crown of life."

Entirely swayed by these ideas, the Egyptian, although his religious thinking did not stand still, clung to the existing state of things; he did not relinquish what was old. He may have connected different ideas with it; but the holy texts which he muttered during the Ptolemean era were often the same as those his ancestors had uttered at the altars and the tombs more than thirty centuries ago. The nature of the land which bore and fed him had imprinted a peculiar stamp on his religion. Moreover, his religion became to him more and more the only thing of supreme value. Treasures, the fruits of his industry, and all the skill which was the product of his remarkable civilization, he spent on the building and the decorating of his tombs and temples. Those of Amon at Thebes gradually became the largest in the world. His whole literature, even that which was not destined for a religious purpose, is, with a few exceptions, saturated by a religious spirit.

Many of the virtues which we are apt to suppose a monopoly of Christian culture appear as the ideal of these old Egyptians. Brugsch says a thousand voices from the tombs of Egypt declare this. One inscription in Upper Egypt says: "He loved his father, he honored his mother, he loved his brethren, and never went from his home in bad-temper. He never preferred the great man to the low one." Another says: "I was a wise man, my soul loved God. I was a brother to the great men and a father to the humble ones, and never was a mischief-maker." An inscription at Sais, on a priest who lived in the sad days of Camybses, says, "I honored my father, I esteemed my mother, I loved my brothers. I found graves for the unburied dead. I instructed little children. I took care of orphans as though they were my own children. For great misfortunes were on Egypt in my time, and on this city of Sais."

In speaking of the ancient books of Egyptian wisdom – the "Ptah-Hotep" and the "Ke-Gemni," Dr. Battiscombe Gunn says: "Nor do the oldest books of any other country approach these two in antiquity. To draw comparisons between them let us, in imagination, place ourselves at the period at which Ptah-hotep lived, that is, about B.C. 3550, under King Isôsi, and take a glance at futurity.

"The Babylonians are doubtless exercising their literary talents; but they will leave nothing worthy the name of book to the far posterity of fifty-four centuries hence. Thirteen centuries shall pass before Hammurabi, king of Babylon, drafts the code of laws that will be found at that time. Only after two thousand years shall Moses write on the origin of things, and the Vedas be arranged in their present form. It will be two-and-a-half thousand years before the great king of Jerusalem will set in order many proverbs and write books so much resembling, in form and style, that of Ptah-hotep; before the source and summit of European literature will write his world epics. For the space of years between Solomon and ourselves, great though it seem, is not so great as that between Solomon and Ptah-hotep."

Dr. Wallis Budge sums up the Egyptian character thus: "A good general idea of the average Egyptian can be derived from the monuments and writings that have come down to us. In the first place he was a very religious man. He worshipped God and his deified ancestors, offered sacrifices and offerings to the dead, and prayed at least twice daily, i.e., morning and evening. He believed in the resurrection of the dead through Osiris, and in the life everlasting, and was from first to last confident that those who had led righteous lives on earth were rewarded with happiness and lived with Osiris in heaven, and that the wicked on earth were punished with annihilation in the next world. His deep-seated interest in religion had a very practical object, namely, the resurrection of his spirit-body and his soul's future happiness in heaven. His conscience was well developed and made him obey religious, moral, and civil laws without question; a breach of any of these he atoned for, not by repentance, for which there is no word in his language, but by the making of offerings. In all religious matters he was strongly conservative, and his conservatism led him to hold at the same time beliefs that were not only inconsistent with each other, but sometimes flatly contradictory. In reality his religious books are filled with obsolete beliefs, many of which were contradicted by his religious observances. He had a keen sense of humor and was easily pleased. He loved eating and drinking, music and dancing, festivals and processions, and display of all sorts and kinds, and he enjoyed himself whenever an opportunity offered. Over and over again the living are exhorted to eat and drink and enjoy themselves. His morality was of the highest kind, and he thoroughly understood his duty towards his neighbor. He was kindly and humane, he fed the hungry, gave drink to the thirsty, lent a boat to the shipwrecked man, protected the widows and orphans, and fed the starving animals of the desert. He loved his village and his home and rejoiced when he was 'loved by his father, praised by his mother, and beloved by his brothers and sisters.' He was a hard worker, as the taxes wrung from him by tax-gatherers and priests in all periods testify. He was intensely superstitious, and was easily duped by the magician and medicine man, who provided him with spells and incantations and amulets of all kinds. He was slow to anger and disliked military service and war. His idea of heaven was the possession of a homestead in a fertile district, with streams of water and luxuriant crops of wheat, barley, fruit, etc., wherein he would live a life of leisure surrounded by all those whom he had known and loved upon earth. He had no wish to enlarge the borders of Egypt, except for the loot which raids brought in; he never sought to bestow the blessings of Egyptian civilization upon other lands, and he never indulged in missionary enterprises of any kind. His religious toleration was great. He was content to serve God and Pharaoh, and he wished above all things to be allowed to till his land and do his own business in his own way in peace.

"The influence of his beliefs and religion, and literature, and arts and crafts on the civilization of other nations can hardly be overestimated. In one of the least known periods of the world's history he proclaimed the deathlessness of the human soul, and his country has rightly been named the 'land of immortality."'

Chapter I - The Story of Egypt

Egypt has been called the "Father of History and the Mother of Civilization" and well may she be called both for her influence upon the ancient world must have been great. Thales, the founder of Greek philosophy, was a student of Egyptian thought and investigated all of their theories of the universe as well as their ideas about the gods. Herodotus, a Greek historian who visited Egypt about 450 B.C., has given a vivid description of the country and people, at that time and about 8 B.C. Diodorus Siculus, a Greek traveler, wandered up and down the bank of the Nile and he, like Herodotus, gives in his book a description of the country and the people. By far the most interesting, as well as accurate, account is given by Strabo, the great geographer of Greece, who was a contemporary of Diodorus. About 90 A.D., Plutarch wrote his celebrated treatise on Isis and Osiris, a work that Egyptologists today consider a most accurate presentation of the ideals and traditions of ancient Egypt.

In speaking of the sources for the historical material pertaining to the ancient Egyptian, Auguste Mariette in his short history said: "First and foremost in value and in quantity are the Egyptian monuments themselves: the temples, palaces, tombs, statues, and inscriptions. These have supreme authority, because they have the advantage of being the incontestable evidence of the events which they record. They have not long enjoyed this distinction, as the secret of the mysterious writing with which they are covered was, until lately, lost; and it was difficult to see in these relies of antiquity anything more than lifeless stones, devoid of interest. But about eighty-five years ago there appeared, in the person of Champollion, a true genius, who succeeded, by his keen insight, in throwing the most unexpected light upon the darkness of the Egyptian script. Through him these old monuments, so long silent, caused their voices to be heard; by him was the veil torn asunder, and the Egypt of bygone days, so renowned for her wisdom and power, stood revealed to the modern world. No longer are the monuments objects of hopeless curiosity, rather are they books of stone wherein may be read, in legible writing, the history of the nation with which they were contemporaneous.

"Next to the monuments in importance comes the Greek history of Egypt, written by Manetho, an Egyptian priest, about B.C. 250; and were the book itself in existence, we could have no more trustworthy guide. Egyptian by birth and priest by profession, Manetho, besides being instructed in all the mysteries of his religion, must have also been conversant with foreign literature, for he was a Greek scholar, and equal to the task of writing a complete history of his own country in that language. If only we had that book today it would be a priceless treasure; but the work of the Egyptian priest perished, along with many others, in the great wreck of ancient literature, the burning of the great library at Alexandria, and all we possess of it are a few fragments preserved in the pages of subsequent historians."

Origin Of The Egyptian Race

Prof. Wallis Budge writes on the Egyptian race: "The flint tools and weapons that have been found on the skirts of the desert at various places in Egypt, and that are generally admitted to be older than those of the Neolithic period, i.e., the New Stone Age, render it extremely probable that the country was inhabited by men in the Paleolithic period, i.e., the Old Stone Age. The questions that naturally arise in connection with them are: Who were they? To what race did they belong? If they were immigrants, where did they come from? In the limited space afforded by a single chapter it is impossible to enumerate even the most important of the arguments of which these questions have formed the subjects, or the principal theories, old and new, of the origin of the Egyptians. Fortunately Egyptian archeology, even in its present imperfect state, supplies a number of facts, which will suggest answers to these questions that are tolerably correct; and, as time goes on and the results of further research are perfected, our knowledge of these difficult questions may assume a decisive character. The human remains that have been found in Neolithic graves in Egypt prove that the Egyptians of the Neolithic period in upper Egypt were Africans, and there is good reason for thinking that they were akin to all the other inhabitants of the Nile Valley at that time. When the great geological change took place that turned into a river valley the arm of the sea that extended as far as Esnâ, and the Nile deposits had formed the soil of Egypt, their ancestors migrated from the south to the north and occupied the land made by the Nile. Whether these facts apply equally to the Delta cannot be said, for no Neolithic graves in the Delta are known. Egyptian tradition of the Dynastic period held that the aboriginal home of the Egyptians was Punt, and though our information about the boundaries of this land is of the vaguest character, it is quite certain that a very large portion of it was in central Africa, and it probably was near the country called in our times 'Uganda.' There was in all periods frequent intercourse between Egypt and Punt, and caravans must have journeyed from one country to the other at least once a year. In the dynastic period several missions by sea were despatched to the port of Punt to bring back myrrh and other products of the country, which were so dear to the heart of the kinsmen of the Puntites who were settled in Egypt.

"Now, if the inhabitants of the southern portion of the Valley of the Nile were attracted to the good and fertile land of Egypt, it follows, as a matter of course, that foreign peoples who heard of this rich land would migrate thither in order to partake of its products and to settle in it. The peoples on the western bank – Libyans – and the dwellers in the eastern desert would intermarry with the native Egyptians, and the same would be the case with the negro and half-negro tribes in the Sûdân. At a very early period, and certainly in Neolithic times, a considerable number of Semites must have made their way into Egypt, and these came from the Arabian peninsula on the other side of the Red Sea, either for trading purposes or to settle in Egypt. Some of these crossed the Red Sea in its narrowest part, probably near the straits of Bâb al-Mandib at the southern end of it, and made their way into the country where the comparatively modern town of Sennaar now stands, just as their descendants did some three to five thousand years later. Here they would find themselves not only in fertile land, but they would also be in touch with the tribes living in the region where, from time immemorial, alluvial gold has been found in considerable quantities. Others of the Semites must have made their way into the Delta by the Isthmus of Suez, and there is no doubt that by intermarriage they modified the physical characteristics of many of the natives. Others, again, must have entered Egypt by way of the very ancient caravan route through the Wadi Hammânât, which left the Red Sea near the modern town of Kusêr and ended on the Nile near Kenâ in upper Egypt. It is impossible to think that the Semites in Arabia had no seagoing boats in which to cross the Red Sea, and that those who lived on the coast halfway down the Red Sea would be obliged to go so far north as the Isthmus of Suez, or so far south as Bâb al-Mandib before they could cross over into Africa.

"In the case of the natives of the Delta foreign influences of another kind would be at work. Here would flock traders of all kinds from the land that is now called Palestine, and from the islands of the Mediterranean, and from the seacoast and the countries inland to the west of Egypt. Some think that even in the Neolithic period there were many settlers who had come from the southern countries of Europe. If the above remarks are only approximately true, we are justified in assuming that the population of the Valley of the Nile was even at this early period very much mixed. It must, however, be noted that neither Libyans, nor Semites, nor seafaring folk of any kind, altered the fundamental characteristics of the African dwellers on the Nile."

The Beginning of Egyptian History

Towards the end of the New Stone Age the Egyptians acquired the knowledge of working in copper, and with tools of this metal they found themselves able to do many things that were before impossible to them. With copper drills they perforated beads and hollowed out stone jars and vessels, and with copper knives and chisels they sculptured stone figures of men, animals, etc., with a skill that was truly wonderful. They had long known how to produce fire and one of its principal uses among them was to smelt copper. In many respects the state of Egypt at the close of this period was not greatly unlike that in which we know it to have been in the earliest part of the dynastic period. It was divided roughly into districts, or as we might say, counties, which at a later period were called "nomes" by the Greeks. Each district had its own symbol, which was generally that of its totem, and probably its own god, or gods, who must have been served by some kind of priest. The laws which men draw up for the protection of their wives, cattle, and possessions generally, as soon as they settle down in towns and villages, were, no doubt, administered in the rough and ready way that has been common among African communities from time immemorial. A system of irrigation must have been in use at this time, but it is improbable that there was any central controlling authority. The men of each district protected the part of the bank of the Nile that belonged to them, and made and maintained their own canals, and the high, banked causeways, which connected the towns and villages during the period of the Nile flood, and served as roads. There must have been a head man or governor in each district who possessed a good deal of power, and each town was probably ruled by a kind of mayor with due regard to the interests of the owners of large properties of different kinds. In the villages the largest landowners were probably supreme, but the "old men" or "fathers" of each village must have enjoyed a certain authority.

For a considerable time before the dynastic period there must have been kings in Egypt, some ruling over upper Egypt, and some over lower Egypt and the Delta. A portion of a monument, now called the "Palermo Stone" because it is preserved in the museum of Palermo in Sicily, supplies the names of several kings of lower Egypt, e.g., Seka, Tau, Thesh, Neheb, Uatchnâr, and Mekha.

It is quite certain that the names of several kings of Upper Egypt were given on the missing portion of the monument, and this fact proves that at that time southern and northern Egypt formed two separate and independent kingdoms. When complete the Palermo stone contained a series of annals, which recorded the principal events in the reigns of the pre-dynastic kings, and also of the dynastic kings down to the middle of the fifth dynasty. There were also included the names of the principal festivals that were celebrated in these reigns, and also the height of the Nile flood yearly, given in cubits, palms, fingers, and spans. How these heights were ascertained is not clear, but it was probably by means of lines cut into a rock on the river bank, or on a slab built into a wall of a well at Memphis. The height of the Nile flood then, as now, was valuable for determining the degree of prosperity of the country that was probable during the year.

We have already said that the native African element in Upper Egypt was reinforced continually from the south, and we may assume that the process of reinforcement usually went on peacefully, and that the Egyptians in Upper Egypt assimilated their newly-arrived kinsmen from the south without difficulty. This, however, was fated not to go on indefinitely, for on one occasion at least, probably a century or two before the dynastic period began, a host of men from the south or southeast swept down upon Egypt. This invasion in many respects seems to have been similar to that which took place under Piânkhi, the king of Nubia, whose capital was at Napt, or Napata, about 720 B.C.; but whilst Piânkhi returned to Nubia, the southern folk and their leaders who invaded Egypt towards the close of the pre-dynastic period did not do so. If we take into account the effect of this pre-dynastic invasion upon the civilization of Egypt we must assume that the invaders were more highly civilized than the people they conquered. And if we assume this we must further assume that the invaders came from the country now called Abyssinia and the lands to the south of it. Their route was the old trade route known today as the "Blue Nile caravan route," which has been chosen from time immemorial by the captains of caravans, because it makes it unnecessary to traverse the first four cataracts. Among the invaders who came by this route were natives of the Eastern Desert, the remote ancestors of the Blemmyes and the modern Hadenduwa and cognate tribes, and Semites, who had originally crossed the Red Sea from Asia to Africa. We have no distinct record of this invasion, still less have we any details of it, and we have no knowledge of the causes that led up to it; but in an inscription of the Ptolemaic period cut on the walls of the temple of Edfû in upper Egypt, we certainly have a legendary account of it. In this inscription the victorious leader is accompanied by men who are called "Mesniu," or "Blacksmiths," who came from the west of the Nile, i.e., from a country to the south of Egypt, and not from a country to the southeast. This view agrees quite well with what is known of the dynastic period, for the Pharaohs often had to fight hordes of enemies from countries so far south as the White Nile and the Gazelle and Jûr Rivers, and their descendants were probably to be found in the Nobadae, who terrified the Romans, and the "Baggârah" who fought under the Mahdi in our own times. There may have been a conquest of Egypt by the peoples to the west of Egypt at one time, and another by the peoples to the east at another time, or the enemies of Egypt on both banks of the White and Blue Niles may have invaded the country together. In any case the purport of the inscription, the contents of which we will now describe, is to show that the king of the south and his descendants first conquered upper Egypt and then lower Egypt.

The Edfu text sets forth that Râ-Harmakhis was king of Ta-sti, the "Land of the Bow," i.e., the country of all the peoples who fought with bows and arrows, or the eastern Sûdân. In the 363d year of his reign he dispatched a force into Egypt, and overcoming all opposition, this god established himself and his followers at Edfû. Having discovered that the enemy had collected in force to the southeast of Thebes, Horus and his followers, or the blacksmiths, armed with spears and chains, set out and joined battle with them, and utterly defeated them at a place called Tchetmet. For the first time probably the natives armed with weapons made of flint found themselves in mortal combat with foreign enemies armed with metal weapons; their defeat was unavoidable. Soon after this battle the natives again collected in force to the northeast of Denderah, about fifty miles north of Thebes, where they were attacked and again defeated by Horus. Another battle took place a little later on at Heben, about one hundred and fifty miles south of Memphis, and Horus cut up many of his defeated foes and offered them to the gods. Horus then pursued the enemy into the Delta, and wherever he did battle with them he defeated them. In one place the arch-rebel Set appeared with his followers and fought against Horus and his "blacksmiths," but Horus drove his spear into Set's neck, fettered his limbs with his chain, and then cut off his head, and the heads of all his followers. Horus then sailed over the streams in the Delta, and slew the enemy in detail, and made himself master of the whole of the Delta, from the swamps on the west of the left main arm of the Nile to the desert in the east. The text goes on to say that companies of the "blacksmiths" settled down on lands given to them by Horus on the right and left banks of the Nile and in what is now called "middle Egypt"; thus the followers of Horus from the south effectively occupied the country. Horus returned to Edfû and made an expedition against the people of Uauat (now northern Nubia), and punished their rebellion. He then sailed back to Edfû and established the worship of Horus of Edfû, and ordered a symbol of this god to be placed in every temple of Egypt. Now the symbol referred to is the winged solar disk, with a serpent on each side of it, and the statement suggests that Horus established the worship of a form of the sun-god in Egypt. If this be really so, Horus and his followers must have come from the east, where sun-worship was common, and must have found that the Egyptians were not sun-worshippers. The Egyptians, like most of the peoples in the Nile Valley, ancient and modem, only worshipped the sun under compulsion. On the other hand, the worship of the moon was universal, and the native gods of the Egyptians were of a kind quite different from those worshipped in the Eastern Desert and among the peoples of Arabia, Syria, and the northern Delta.

Beginning Of Dynastic History

As the result, however, of one of the battles between the forces of the south and north, which was fought probably near Anulater Heliopolis – the king of the south gained the victory, and he was henceforth able to call himself "King of the South, King of the North." Who this mighty "uniter of the two lands" really was is not known, but the native tradition, which was current at Abydos, and presumably throughout Egypt, in the thirteenth century before Christ, stated that he was called Mena; this tradition was also accepted in the time of the Greek historians, for they all agree in saying that the first king of Egypt was called Menes.

Manetho – The Egyptian Historian on the Dynasties