{"collection":"egy","html_url":"https://unchartedknowledge.5gfusion.net/browse/egy/ebod/ebod06.htm","path":"egy/ebod/ebod06.htm","source_url":"https://sacred-texts.com/egy/ebod/ebod06.htm","text":"The word neter and its meaning.\nTo the great and supreme power which made the earth, the heavens, the sea, the sky, men and women, animals, birds, and creeping things, all that is and all that shall be, the Egyptians gave the name neter. This word survives in the Coptic ###, but both in the ancient language and in its younger relative the exact meaning of the word is lost. M. Pierret,[2] following de Roug\u00e9, connects it with the word ### and says that it means \"renovation\" (renouvellement), but Brugsch[3] renders it by \"g\u00f6ttlich,\" \"heilig,\" \"divin,\" \"sacr\u00e9,\" and by three Arabic words which mean \"divine,\" \"sacred or set apart,\" and \"holy\" respectively. By a quotation from the stele of Canopus he shows that in Ptolemaic times it meant \"holy\" or \"sacred\" when applied to the animals of the gods. Mr. Renouf[4] says that \"the notion expressed by nutar as a noun, and nutra as an adjective or verb, must be sought in the Coptic ###, which in the translation of the Bible corresponds to the Greek words {Greek du'namis, i?sxu's, i?sxuro's, i?sxupo'w} 'power,' 'force,' 'strong,' 'fortify,' 'protect,'\"[5] and he goes on to show that the word neter means \"strong\" or \"mighty.\" M. Maspero, however, thinks that the Coptic nomti has nothing in common with meter, the Egyptian word for God, and that the passages quoted by Mr. Renouf in support of his theory can be otherwise explained.[6] His own opinion is that the signification \"strong,\" if it ever existed, is a derived and not an original meaning, and he believes that the word is\n[1. Several examples of the different ways in which the word is spelt are given by Maspero, Notes sur diff\u00e9rent point de Grammaire (in M\u00e9langes d'Arch\u00e9ologie, t. ii., Paris, 1873, p. 140).\n2. Pierret, Essai sur la Mythologie \u00c9gyptienne, Paris, 1879, p. 8.\n3. W\u00f6rterbuch, p. 825.\n4. Hibbert Lectures, p. 95.\n5. A number of examples are given in Tatham, Lexicon, Oxford, 1835, pp. 310 806.\n6 La Mythologie \u00c9gyptienne, t. ii., p. 215.]\n{p. lxxxiii}\nso old that its first sense is unknown to us. The fact that the Coptic translators of the Bible used the word nouti to express the name of the Supreme Being shows that no other word conveyed to their minds their conception of Him, and supports M. Maspero's views on this point. Another definition of the word given by Brugsch makes it to mean \"the active power which produces and creates things in regular recurrence; which bestows new life upon them, and gives back to them their youthful vigour,\"[1] and he adds that the innate conception of the word completely covers the original meaning of the Greek {Greek fu'sis} and the Latin natura.\nNeteru\n, the gods.\nBut side by side with neter, whatever it may mean, we have mentioned in texts of all ages a number of beings called neteru which Egyptologists universally translate by the word \"gods.\" Among these must be included the great cosmic powers and the beings who, although held to be supernatural, were yet finite and mortal, and were endowed by the Egyptians with love, hatred, and passions of every sort and kind. The difference between the conceptions of neter the one supreme God and the neteru is best shown by an appeal to Egyptian texts.\nIn the pyramid of Unas it is said to the deceased,\nun-k ar kes neter\nThou existest at the side of God.[3]\nIn the pyramid of Teta it is said of the deceased,\nut'a-f met neter as set'em-nef metu\nHe weigheth words, and, behold, God hearkeneth unto the words.[3]\nnas en Teta neter\nGod hath called Teta[4] (in his name, etc.).\n[1. Die th\u00e4tige Kraft, welche in periodischer Wiederkehr die Dinge erzeugt und erschafft, ihnen neues Leben verleiht und die Jugendfrische zur\u00fcckgiebt.\" Religion und Mythologie, p. 93.\n2. Maspero, Recueil de Travaux, t. iii., p. 202 (l. 209).\n3. Ibid., t. v., 27 (ll. 231, 232).\n4. Ibid., p. 26 (l. 223).]\n{p. lxxxiv}\nViews held in the first six dynasties.\nIn the pyramid of Pepi I. an address to the deceased king says,\nsesep-nek aru neter aaa-k am xer neteru\nThou hast received the form of God, thou hast become great therewith before the gods.[1]\nta en mut-k Nut un-nek em neter en xeft-k em ren-k en nefer\nHath placed thy mother Nut thee to be as God to thine enemy in thy name of God.[2]\ntua Pepi pen neter\nAdoreth this Pepi God.[3]\nPepi pu ar neter sa neter\nPepi this is then God, the son of God.[4]\nAll these extracts are from texts of the Vth and VIth dynasties. It may be urged that we might as well translate neter by \"a god\" or \"the god,\" but other evidence of the conception of neter at that early date is afforded by the following passages from the Prisse papyrus,[5] which, although belonging at the earliest to he XIth dynasty, contains copies of the Precepts of Kaqemna, written in the reign of Seneferu, a king of the IVth dynasty, and the Precepts of Ptah-hetep, written during the reign of Assa, a king of the Vth dynasty.[6]\n[1. Recueil de Travaux, t. v., p. 160 (l. 19).\n2. Ibid., p. 162 (l. 33).\n3. Ibid., p. 191 (l. 185).\n4. Ibid., t. viii., p. 89 (l. 574).\n5. See Fac-simile d'un papyrus \u00c9gyptien en caract\u00e8res hi\u00e9ratiques, trouv\u00e9 \u00e0 Th\u00e8bes, donn\u00e9 \u00e0 la Biblioth\u00e8que royale de Paris et publi\u00e9 par E. Prisse d'Avennes, Paris, 1847, fol. The last translation of the complete work is by Virey, \u00c9tudes sur le Papyrus Prisse, Paris, 1887.\n6. M. Am\u00e9lineau thinks (La Morale \u00c9gyptienne, p. xi.) that the Prisse papyrus was copied about the period of the XVIIth dynasty and that the works in it only date from the XIIth dynasty; but many Egyptologists assign the composition of the work to the age of Assa. See Wiedemann, Aegyptische Geschichte, p. 201; Petrie, History of Egypt, p. 81.]\n{p. lxxxv}\n1. an rex-entu xepert arit neter\nNot known are the things which will do God.[1]\n2. am-k ari her em reth xesef neter\nThou shalt not cause terror in men and women, [for] is opposed God [thereto].[2]\n3. au am ta xer sexer neter\nThe eating of bread is according to the plan of God.[3]\n4. ar seka-nek ter em sexet ta set neter\nIf thou art a farmer, labour (?) in the field which hath given God [to thee].[4]\n5. ar un-nek em sa aqer ari-k sa en smam neter\nIf thou wouldst be like a wise man, make thou [thy] son to be pleasing unto God.[5]\n6. sehetep aqu-k em xepert nek xepert en\nSatisfy those who depend on thee, so far as it may be done by thee; it should be done by\nhesesu neter\nthose favoured of God.[6]\n[1. Plate ii., l. 2.\n2. Plate iv., line 8.\n3. Plate vii., l. 2.\n4 Plate vii., l. 5.\n5. Plate vii., l. 11.\n6. Plate xi., l. 1.]\n{p. lxxxvi}\n7. If, having been of no account, thou hast become great, and if, having been poor, thou hast become rich, when thou art governor of the city be not hard-hearted on account of thy advancement, because\nxeper-nek mer septu neter\nthou hast become the guardian of the provisions of God.[1]\n8. mertu neter pu setem an setem en mesetu neter\nWhat is loved of God is obedience; disobedience hateth God.[2]\n9. mak sa nefer en tata neter\nVerily a good son is of the gifts of God.[3]\nPassing from the Prisse papyrus, our next source of information is the famous papyrus[4] containing the \"Maxims of Ani,\" which are well known through the labours of de Roug\u00e9,[5] Maspero,[6] Chabas[7] and Am\u00e9lineau.[8] We should speak of them, however, more correctly as the Maxims of Khonsu-hetep.[9] The papyrus\n[1. Plate xiii., l. 8.\n2. Plate xvi., l. 7.\n3. Plate xix., l. 6.\n4. It was found in a box laid upon the floor of the tomb of a Christian monk at D\u00ear el-Medinet, The text was given by Mariette in Papyrus \u00c9gyptiens du Mus\u00e9e de Boulaq, publi\u00e9s en fac-simile sous les auspices de S.A. Isma\u00efl-Pacha, Kh\u00e9dive d'\u00c9gypte.\n5. In the Moniteur, 15 Ao\u00fbt, 1861; and in Comptes Rendus des s\u00e9ances de l'Acad\u00e9mie des Inscriptions et Belles Lettres, Paris, 1871, pp. 340-50.\n6. In the Journal de Paris, 15 Mars, 1871; and in the Academy, Aug. 1, No. 29, p. 386, 1871.\n7. L'\u00c9gyptologie, S\u00e9rie I., tt. i., ii., Chalons-sur-Sa\u00f4ne and Paris, 40., 1876-78. This work contains the hieratic text divided into sections for analysis, and accompanied by a hieroglyphic transcript, commentary, etc.\n8. La Morale \u00c9gyptienne quinze si\u00e8cles avant notre \u00e8re--\u00c9tude sur le Papyrus de Boulaq, No. 4, Paris, 1892. This work contains a more accurate hieroglyphic transcript of the hieratic text, full translation, etc.\n9. Maspero, Lectures Historiques, p. 16; Am\u00e9lineau, op. cit., p. ix.]\n{p. lxxxvii}\nViews held in the XVIIIth dynasty.\nwas probably copied about the XXIInd dynasty; but the work itself may date from the XVIIIth. The following are examples of the use of neter:--\n1. Pa neter er seaaaua ren-f\nThe God is for magnifying his name.[1]\n2. xennu en neter betu-tuf pu sehebu senemehu-nek\nThe house of God what it hates is much speaking. Pray thou\nem ab mert au metet-f nebt amennu ari-f\nwith a loving heart the petitions of which all are in secret. He will do\nxeru-tuk setemu-f a t'et-tuk sesep utennu tu-k\nthy business, he will hear that which thou sayest and will accept thine offerings.[2]\n3. au tau neter-kua unnu\nGiveth thy God existence.[3]\n4. Pa neter aput pa maa\nThe God will judge the right.[4]\n5. utennu neter-ku sau-tu er na betau-tuf\nIn offering to thy God guard thou against the things which He abominateth.\n[1. Am\u00e9lineau, La Morale, p. 13.\n2. Ibid., p. 36.\n3 Ibid., p. 103.\n4 Ibid., p. 138.]\n{p. lxxxviii}\na ennu maat-k er paif sexeru qentet emtuk\nO behold with thine eye His plans. Devote thyself\nsenenti-tu ent ren-f su tat baiu heh en aaru\nto adore His name. It is He who giveth souls to millions of forms,\nse-aaaua pa enti seaaaua-f ar neter ta pen\nand He magnifieth whosoever magnifieth him. Now the God of this earth\nen pa Suu her xut du nai-f matui\nis the sun who is the ruler of the horizon, [and] his similitudes are\nher tep ta tata-tha neter sentra em kai-set emment\nupon earth is given incense with their food offerings to these daily.[1]\n6. faau-s aaui-set en pa neter emtuf setemu\nIf she (i.e., thy mother) raiseth her hands to God, he will hear\nsebehu-set\nher prayers[2] [and rebuke thee].\n7. amma su en pa neter sauu-k su emment en\nGive thyself to God, keep thou thyself daily for\npa neter au tuauu ma qeti pa haru\nGod; and let to-morrow be as to-day.[3]\n[1. Am\u00e9lineau, La Morale, p. 141.\n2. Ibid., p. 149.\n3 Ibid., p. 172.]\n{p. lxxxix}\nGod and the gods.\nThe passages from the pyramid of Pepi show at once the difference between neter as God, and the \"gods\" neteru; the other passages, which might be multiplied almost indefinitely, prove that the Being spoken of is God. The neteru or \"gods\" whom Unas hunted, and snared, and killed, and roasted, and ate, are beings who could die; to them were attributed bodies, souls, ka's, spiritual bodies, etc. In a remarkable passage from the CLIVth Chapter of the Book of the Dead (Naville, Todtenbuch, Bd. I., Bl. 179, l. 3) the deceased king Thothmes III. prays:--\nseset-kua emxet-k Tem huau ma ennu ari-k\nPreserve me behind thee, O Tmu, from decay such as that which thou workest\ner meter neb netert nebt er aut neb er t'etfet neb\nfor god every, and goddess every, for animals all, for reptiles all\nsebuit-f per ba-f emxet mit-f ha-f\nfor each passeth away when hath gone forth his soul after his death, he perisheth\nemxet sebi-f\nafter he hath passed away.\nThe gods mortal.\nOf these mortal gods some curious legends have come down to us; from which the following may be selected as illustrating their inferior position.","title":"The Egyptians' Ideas Of God.","type":"page"}