DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.5066#0043
14 OSIRIS, SET, AND HORUS oh, i.
parts of the land—the Egyptian priests assigned the
particular meaning of Water. According to a deeper
conception they believed that they recognised in him
the symbol of completed existence ; for he is that which
was yesterday—the past. There is no need to dwell
here upon the hostile divinity, his brother Set. Next to
him comes the god of light, Horus, the son of Osiris
and his divine wife, Isis. He symbolises the return of
the new life, that which will be to-morrow—the future
—the being born again in the eternal cycle of earthly
phenomena. Such is Horus, the primeval form and
type of every royal successor of the Pharaohs, just as
Ba represented the reigning, Osiris the deceased king.
A myth spun out to great length about Horus, whom
Isis by her mysterious magical arts awakens to life from
the dead Osiris in the form of a child, tells of the com-
bat of the youth and his companions with Set, the
brother and murderer of his father, of the final victory
of the god of light over Set, the prince of darkness and
of eternal conflict and annihilation, and of the exalta-
tion of the young king Horus on the undivided throne
of his father Osiris.
Erequent mention is made in the old records of
the royal gods, as of real personages. Besides the name
of their dynasty they have a second name of honour,
and, just like the Pharaohs, they bear respectively the
authentic title under which the god Tehuti, the sacred
scribe of the gods, registered each of them in the ' Book
of the Kings,' at the command of the Sun god, Ea. They
have their individual history, which the scribes wrote
down in the temple books; they .married royal brides,
and begat a very numerous posterity.
The monuments say little about those monarchs
designated by Manetho as the Dynasties of the Demi-
o-ods and Manes, nor is there in the Turin Bapyrus the
parts of the land—the Egyptian priests assigned the
particular meaning of Water. According to a deeper
conception they believed that they recognised in him
the symbol of completed existence ; for he is that which
was yesterday—the past. There is no need to dwell
here upon the hostile divinity, his brother Set. Next to
him comes the god of light, Horus, the son of Osiris
and his divine wife, Isis. He symbolises the return of
the new life, that which will be to-morrow—the future
—the being born again in the eternal cycle of earthly
phenomena. Such is Horus, the primeval form and
type of every royal successor of the Pharaohs, just as
Ba represented the reigning, Osiris the deceased king.
A myth spun out to great length about Horus, whom
Isis by her mysterious magical arts awakens to life from
the dead Osiris in the form of a child, tells of the com-
bat of the youth and his companions with Set, the
brother and murderer of his father, of the final victory
of the god of light over Set, the prince of darkness and
of eternal conflict and annihilation, and of the exalta-
tion of the young king Horus on the undivided throne
of his father Osiris.
Erequent mention is made in the old records of
the royal gods, as of real personages. Besides the name
of their dynasty they have a second name of honour,
and, just like the Pharaohs, they bear respectively the
authentic title under which the god Tehuti, the sacred
scribe of the gods, registered each of them in the ' Book
of the Kings,' at the command of the Sun god, Ea. They
have their individual history, which the scribes wrote
down in the temple books; they .married royal brides,
and begat a very numerous posterity.
The monuments say little about those monarchs
designated by Manetho as the Dynasties of the Demi-
o-ods and Manes, nor is there in the Turin Bapyrus the