In studying the figures and the inscriptions on the walls of temples, there are many things which throw light on the manners and customs of the ancient Egyptians. Here is a scene of hunting, or of fishing, or of feasting. Here are the different trades, which show the skill of the people in the mechanic arts, and many scenes which give us an insight into their domestic life. These have been the subjects of two learned and most interesting works by Wilkinson, which open the very interior of ancient Egypt to our modern eyes. They show a very high degree of civilization – of skill in all the useful arts, a skill fully equal in many things, and in some greatly superior, to that of our own day. Wendell Phillips, in his famous lecture on "The Lost Arts," finds many of his illustrations in ancient Egypt. I could not but think that this furnished a very effective answer to those advocates of evolution, who hold that mankind sprung from animals, and have gradually developed to their present state. How much progress have the Egyptians made in four thousand years? Here the race has gone backward, so that there is certainly no inherent tendency in our nature to advance.
But I was less interested in studying the domestic life of the ancient Egyptians, than their religious ideas. Herodotus says that the Egyptians were a very religious people, excelling all others in the honors paid to their gods; and this we can well believe, seeing the temples that they reared for their worship. But what were the gods they adored, and what sort of worship did they render, and how did all this act on the life and character of the people? Here we obtain a less exalted estimate of the ancient Egyptians. The remains which they have left, while they illustrate the greatness of the empire, which four thousand years ago had its seat in the valley of the Nile, do not give a high idea of its Religion. The land was wholly given to idolatry. The Egyptians had as many gods as the Greeks and Romans, only baser and lower, indicating baser and lower ideas. They made gods, not only of the sun, moon, and stars, but of beasts and birds and reptiles – of the apis and the ibis – of the serpent and the crocodile.
At Sakkara we visited one of the most stupendous mausoleums that we have seen in Egypt – one which Herodotus described, but which for centuries was so buried by the sands of the desert that its very site was not known until brought to light by the researches of Mariette Bey, who has done so much to restore the monuments of ancient Egypt. The approach to it was by an avenue of sphinxes, which led to a vast subterranean gallery – twenty feet wide and high – and leading two thousand feet, more than a third of a mile, under the earth. This long, vaulted passage is hewn in the solid rock – out of which open on either side a series of chambers or recesses, like side chapels – each containing a sarcophagus, 15 × 8 feet. These tombs, hollowed out of the solid granite, are so huge and massive that we wonder how they ever could have been got there. Yet these great sarcophagi – fit for the burial places of a long line of kings – were not for the Pharaohs or the Ptolemies, but for the Sacred Bulls! Thirty of these sarcophagi have been found, and on the walls are tablets which record the birth, and death, and burial of each one of these sacred beasts. These were the gods of Egypt, mother of the arts, and civilizer of the earth! This great repository of dead divinities is a colossal monument, at once of the architectural skill of the ancient Egyptians, and of their degrading superstition.
This single fact is enough to answer those who would imply, if they do not quite dare to assert, that the inspiration of the Books of Moses was derived from the Egyptians. It is a favorite theory of certain writers that Moses, being brought up in Egypt, here obtained both the Law and the Religion which he gave to the Israelites. No doubt he did learn much from a country that was at that time the most civilized in the world. He was brought up in a court, and enjoyed every advantage of a royal education. He was "learned in all the wisdom of the Egyptians." And it detracts not at all from his inspiration, to suppose that he may have been instructed to embody in his new and better code whatever was excellent in the older system, and had been approved by the experience of centuries. The ceremonial laws – such as those of purification – may have been adopted from the Egyptians. But these are the mere fringes of the garment of the great Lawgiver. As soon as we open the Hebrew Scriptures, we find traces of a wisdom such as the Egyptians never knew. The very first sentence – "In the beginning God created the heavens and the earth" – scatters the fables of Isis and Osiris, and substitutes for the troop of heathen deities the worship of One Living and True God. This single declaration marks a stupendous advance in the religious faith and worship of mankind.
The same first principle appears as the corner-stone of the law given on Mount Sinai: "I am the Lord thy God which brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods before me."
The second law of the first table breaks in pieces the images of the gods of the Egyptians: "Thou shalt not make unto thee any graven image, nor any likeness of any thing that is in heaven above, nor in the earth beneath, nor in the waters under the earth." This was spoken to a people that had just come out of a country where they worshipped beasts and birds and reptiles, and where the walls of the temples were covered with the images of all kinds of foul and creeping things.
In this age of the world, and among civilized nations, we cannot understand the passion for idolatry. Yet it is one of the most universal and ineradicable instincts of a half barbarous people. They see tokens of an unseen power in the forces of nature, in clouds and winds, in lightning and tempest, and they torment themselves with all imaginable terrors, from which they seek relief and protection in bowing down to gods of wood and stone.
The Israelites coming out of Egypt, were out of the house of bondage in one sense, but they were in it in another. They were continually relapsing into idolatry. The golden calf of Aaron was but an imitation of the sacred bulls of Egypt. Often they pined for the products of the fertile valley of the Nile. With nothing but the burning sands beneath their feet, they might well long for the shade of the palm tree and for its delicious fruit, and they said, Why hath this man Moses brought us up to die in this wilderness? It required forty years of wandering, and that a whole generation should leave their bones to whiten the sands of the desert, before their children could be wholly alienated from the worship of false gods. So not only with the Israelites, but with all nations of men, ages of fiery discipline have been necessary to bring back the race to this first article of our faith: "I believe in God the Father Almighty, the Maker of heaven and earth."
We might follow the comparison through all the tables of the law, to show how absurd is the pretence that what Moses taught to the Israelites he first learned from the Egyptians. Tell us, ye learned antiquaries, where on all these temples, and in all the records which they have left us, is there any trace of the Ten Commandments?
And yet Egypt is connected very intimately, in history at least, with the birth of our religion. No other country, except Palestine, figures so largely in the Bible. Abraham went down into Egypt. Here came the sons of Jacob to buy corn, and found Joseph ruling in the house of Pharaoh. And hither centuries later fled the virgin mother with her child from the wrath of Herod, fulfilling the prediction, "Out of Egypt have I called my son."
But