Egyptian belief and modern thought / by James Bonwick.

  • James Bonwick
Date:
1878
Catalogue details

Licence: Public Domain Mark

Credit: Egyptian belief and modern thought / by James Bonwick. Source: Wellcome Collection.

    95/474 (page 81)
    While, in tablet and other monumental illustrations, the other life is represented so like this one, it may be that another phase of earthly being is being pointed out. Thus, one of the most ancient of tombs is of one Sabou. The mastaba was adorned with pictures of his comfortable state. He is fishing, hunting, ploughing, boating, or being carried in a palanquin. His servants wait upon him, his friends surround him, he counts his flocks and herds, he receives gifts, he offers sacrifices. “ The intention of these pictures, writes Mariette Bey, “is evident. Sabou is dead. But he will see in the other world all those whom he has known in this. He will live again the same life without having to support grief, or to fear another death. All the curious representations we have analysed have no other end but to show him to us after his death, arriving at one of the forms of supreme happiness promised to the just.” If a re-incarnation, that worthy person was clearly to have a good time of it here. Dennis, in his “ Etruria,” has some reason for what he says: “ This Elysium was but a glorification of the present state of existence; the same pursuits, amusements, and pleasures they had relished in this life they expected in the next, but divested of their and enhanced by increased capacities of enjoyment ,■ to celebrate this great event, to us so solemn, by feasting and joviality, was not with them unbecoming.” But re- incarnationists regard this scene as the welcome of a future return to earth, and to earthly joys. Herodotus was the first foreigner to write about Egypt. He knew, evidently, a little more than he spoke about, though not, like Pythagoras, who never wrote, admitted into the higher mysteries. He informs his readers that the Egyptians “ are the earliest who have spoken of this doctrine, according to which the soul of man is immortal; and, after the destruction of the body, enters ever into a G