Egyptian Creation and Kingship Myths as Etiological Myths - Essay Example

Egyptian creation and kingship myths as aetiological myths Customer Inserts His/ Her Name Customer Inserts Grade Course Customer Inserts Tutor’s Name October 13 2008 Introduction The interpretation of the Egyptian myths is a very common mystery unsolved. There are lots of inspections and practices done in order to interpret the authentic valuation of all kinds of myths related to the Egyptian Civilisation. In this paper my attempt is to justify the existence of these myths in terms of various cultural and social factors that supported these myths. I am trying to bring in the perspective of considering these myths as integral part of the culture and to see their relevance in the same way. There are actually three categories that explored the whole structure of Egyptian mythology. These are the matters related to Creation, Kingship and the Nile. In this paper the understanding of the mythology has been stressed over the first two aspects. The relevance of mythological concerns and the power led by kingship are the two topics that are elaborated here. With a special reference to the creations and the kingship myths of this civilisation there is a very common terminology used by scholars. It is called Aetiology. The purpose of this paper is to check out all those characteristic feature of the Egyptian myths in reference to the Aetiology. Defining Aetiology Aetiology is a kind of specialised the study of causes in reference to the historical origins and reasons that supports the formation of a particular myth in a civilisation. The term is a combination of Greek, aition meaning cause and logos meaning the study of. Thus as amalgamated together Aetiology is the study of cause behind a myth. In a context related to mythology, the term aetiological myth intervene the superficiality and the in-depth realisation of the ritual or belief. Its inspection is over the reasons why a certain state affairs were followed so strongly and were so permanently exist.  As for instance the application of Aetiology can be in regards to the statement as has been forwarded by Hesiod. As Hesiod recalls the story of Prometheus making an effort to trick Zeus by offering him only some plain bones that are being concealed in fat. As an explanation to it Prometheus tried to check out the logic behind humans offering sacrifices of bones to the gods.  The application of aetiology as determined by Hart, George (1997), in Egyptian reference reflects the sustainability and the social construction that followed the whole mythological formations and never was there any kind of opposition. Some considers it as a kind of appreciation whereas others think that it is appropriate to be like that for the maintenance of proper administration and regulations in the society. All kinds of formulations are therefore well scrutinised and people were more obelised to follow them even after their deaths. Egyptian creation myth According to the Egyptian belief system the creation myth are represented in all kinds of forms. They are interpreted according to the change in the undertaken kingdom or some scholars. The belief goes in multi dimensional pursuit. Beyond all kinds of believes there is the contribution forwarded by the basic experiences as has been collected by the effects of the Sun or Re in their native language. All the particulars are related exclusively with the actions led by Sun. Heliopolis and Memphis were two such theological scholars who modified the older version of myths and justified them with an Aetiological approach. All the earliest kinds of myths were made more dynamically static and the role played by the sun-god Atum-Re was made dominant. As the myths on creation proceeds the sun-god Atum-Re gets described to be seated upon the primeval hillock. From there he brings in the power of existence 'the gods who are in his following'. However as per the native beliefs Atum himself is a strong representative of the rising out of Nun that is the primeval ocean. Hermopolis developed a step further and interpreted the idea of creation in Middle Egypt. As per his attempt, the emergence of Atum was all because of the participation of activities of the Ogdoad. The mythological names were Nun and in relation to this name his companions were Huh and Hauhet. Added to them were Kuk, Naunet and Kauket and lastly Amon and Amaunet. The aetiology lies in considering the emergence of Atum from the waters, representing the mythological valuation of all the elements related to the social state of chaos into order or the hierarchical system. The belief goes that there was an absence of matter before creation and that can that gets represented by four male and female pairs. Male and female representations were done by means of covering both halves of human experience. According to the aetiology understandings of Schulz, R. and M. Seidel (1998) over these human figures were the basics of four cardinal points of the civilisation growth. These for points are with Nun and Nunet. They are a from the word nnw that is the 'watery expanse', and represented the situational identity of the lack of solidity. Next were the Heh and Hehet, that emerged from HH for 'unending time' and infinite state that has got the lack of time. The third cardinal point is represented by Kek and Keket. Both these formations are from kkw that is the representation of 'darkness'. The fourth cardinal point is with Tenem and Tenemet, from tnm, representing 'to wander' that is the lack of perfect direction. Kingship myth The kingship myths of Egyptian civilisation, lies in the belief that the authority to rule is something that is determined by the supreme creators. Harris, Geraldine, John Sibbick, and David O'Connor (1992) could well discover that the kings are considered to be the supreme overseer on earth determined by the Gods of heaven. In this process the Sumerian, Babylonian and Assyrian kings deliberately declared themselves to be the representative of Gods. In all kinds of social gatherings and rituals they acted as the supreme authority. According to the aetiological aspect in reference to this context the purpose was to bring in a kind of rigid administration and to make all kinds of possibilities to make the rule possible. This was though a very strong social approach, yet with the change in time the Egyptian kings started calling themselves ‘THE GOD’. An aetiological explanation to this was that they wanted to have more power and dominance over their population. The massive and huge countries were dominated under one administrative power and that brought the scope the declaration of being ‘THE GOD’. The declarations were so strong that kings with their kingship were very distinctly considered as a god who is living on earth and needs to be prayed by the mankind for their benefits. He is entitled to curse anyone if something goes against him and that was the most outrageous thing of Egyptian mythology. Horus is the term used for the Egyptian god of light. He is also the son of Osiris and Isis. According to the mythological methodology, when he is dead he is called Osiris, that is the lord of the dead. This shows that to a great deal the relevance e of kingship in Egyptian myth is very much a matter of concern. In relation to the position of kingship and the application and follow up of Osiris-Horus cycle, makes the king a God for ever. Even if he dies he turns up to be another God and thus this domain persists continuously even after his death. Egyptians were so much preoccupied with the concept of death that their whole life gets dedicated to the life that they presume to have and after life. This is the phenomenal structure that is very much followed in order to have a difference in making life more convenient. Osman, Ahmed, Moses and Akhenaten (2002) still declares that however as a matter of fact the preparation for the life after death makes the life more inclined to the thoughts and the rules declared by the god on earth that is the King. This is the reason behind the success of Osiris cult and its mythology. This absolutely leads to the practice of mummification with all kinds of its attendant myth and all sorts of dedicated rituals. There is another cult that existed along with the myths related to Osiris cult. This was later considered by aetiological surveys as the possible aspect for ancient practices that origin in these myths. The cult of Re the Sun-god is one such dominant aspect of Egyptian mythology. conclusion The aetiological study thus shows that the practices followed by the Egyptian mythology were all related to social culture. The rituals and the follow ups were all related to the beliefs that were related to the life after death. The dictatorship of the King was very easily accepted in the society and there was no opposition to it. As a matter of fact the King too was the authoritative member for the follow up of all kinds of regulations and rituals. The two specified cults as has been discussed here in this paper became entwined. It leads to a fusion that was integral to the myths of Osiris and Re. Budge, E. A. Wallis (1991) states that though there too was a provision for the third element that was also very much integral to the structure of in Egyptian religion, yet is considered as the next important thing. This third category is related to the myths of the Nile. All these myths together are inter-related to the aspects of all-enveloping Egyptian life and civilisation. The adventurous applications of all these mythological things of Egypt were very interesting and have enough roles to be played in the whole structure of the society. There was hardly anyone who could oppose these myths. On the other hand the obedience and the manipulative powers are all a part of this structural civilisation. The hierarchy was well maintained and the whole society made enough effort to be a part of one or the greatest civilisations. References Budge, E. A. Wallis, 1991, "Egyptian Religion: Egyptian Ideas of the Future Life (Library of the Mystic Arts)". Citadel Press. ISBN 0-8065-1229-6 Harris, Geraldine, John Sibbick, and David O'Connor, 1992, "Gods and Pharaohs from Egyptian Mythology". Bedrick,. ISBN 0-87226-907-8 Hart, George, 1997, "Egyptian Myths (Legendary Past Series)". University of Texas Press (1st edition), ISBN 0-292-72076-9 Osman, Ahmed, Moses and Akhenaten, 2002, The Secret History of Egypt at the Time of the Exodus, Inner Traditions International, Limited, ISBN 1-59143-004-6 Schulz, R. and M. Seidel, 1998, Egypt: The World of the Pharaohs, Könemann, Cologne ISBN 3-89508-913-3 Read More