{"collection":"egy","html_url":"https://unchartedknowledge.5gfusion.net/browse/egy/rtae/rtae03.htm","path":"egy/rtae/rtae03.htm","source_url":"https://sacred-texts.com/egy/rtae/rtae03.htm","text":"Development of Religion and Thought in Ancient Egypt, by James Henry Breasted, [1912]\n| LECTURE I | | \n| Nature and the State Make Their Impression on Religion\u2014Earliest Systems | 3 | \n| Natural sources of the content of Egyptian religion chiefly two: the sun and the Nile or vegetation\u2014The Sun-myth and the Solar theology\u2014The national state makes its impression on religion\u2014Re the Sun-god becomes the state god of Egypt\u2014Osiris and his nature: he was Nile or the soil and the vegetation fructified by it\u2014The Osiris-myth\u2014Its early rise in the Delta and migration to Upper Egypt\u2014Correlation of Solar and Osirian myths\u2014Early appropriation of the Set-Horus feud by the Osirian myth\u2014Solar group of nine divinities (Ennead) headed by the Sun-god early devised by the priests of Heliopolis\u2014Early intimations of pantheism in Memphite theology\u2014The first philosophico-religious system\u2014Its world limited to Egypt. | | \n| | | \n| LECTURE II | | \n| Life after Death\u2014The Sojourn in the Tomb\u2014Death Makes Its Impression on Religion | 48 | \n| (Period: earliest times to 25th century B.C.) | | \n| Earliest Egyptian thought revealed in mortuary practices\u2014The conception of a person: ka (or protecting genius), body and soul\u2014Reconstitution of personality after death\u2014Maintenance of the dead in the tomb\u2014Tomb-building\u2014Earliest royal tombs\u2014Tombs of the nobles\u2014Earliest embalmment and burial\u2014Royal aid in mortuary equipment\u2014Tomb endowment\u2014Origin of the pyramid, greatest symbol of the Sun-god\u2014The pyramid and its buildings\u2014Its dedication and protection\u2014Its endowment, ritual, and maintenance\u2014Inevitable decay of the pyramid\u2014Survival of death a matter of material equipment. | | \n| | | \n| LECTURE III | | \n| Realms of the Dead\u2014The Pyramid Texts\u2014The Ascent to the Sky | 70 | \n| (Period: 30th to 25th century B.C.) | | \n| The Pyramid Texts\u2014The oldest chapter in the intellectual history of man\u2014Earliest fragments before 3400 B.C.\u2014Pyramid Texts represent a p. xxii period of a thousand years ending in 25th century B.C.\u2014Their purpose to ensure the king felicity hereafter\u2014Their reflection of the life of the age\u2014Their dominant note protest against death\u2014Content sixfold: (1) Funerary and mortuary ritual; (2) Magical charms; (3) Ancient ritual of worship; (4) Ancient religious hymns; (5) Fragments of old myths; (6) Prayers on behalf of the king\u2014Haphazard arrangement\u2014Literary form: parallelism of members\u2014Occasional display of real literary quality\u2014Method of employment\u2014The sojourn of the dead in a distant place\u2014The prominence of the east of the sky\u2014The Stellar and Solar hereafter\u2014The ascent to the sky. | | \n| | | \n| LECTURE IV | | \n| Realms of the Dead\u2014The Earliest Celestial Hereafter | 118 | \n| (Period: 30th to 25th century B.C.) | | \n| Reception of the Pharaoh by the Sun-god\u2014Association with the Sun-god\u2014Identification with the Sun-god\u2014The Pharaoh a cosmic figure superior to the Sun-god\u2014Fellowship with the gods\u2014Pharaoh devours the gods\u2014The Pharaoh's food\u2014The Island of the Tree of Life\u2014The Pharaoh's protection against his enemies\u2014Celestial felicity of the Pharaoh\u2014Solar contrasted with Osirian hereafter\u2014Earliest struggle of a state theology and a popular faith. | | \n| | | \n| LECTURE V | | \n| The Osirianization of the Hereafter | 142 | \n| (Period: 30th to 25th century B.C.) | | \n| Osirian myth foreign to the celestial hereafter\u2014Osiris not at first friendly to the dead\u2014Osirian kingdom not celestial but subterranean\u2014Filial piety of Horus and the Osirian hereafter\u2014Identity of the dead Pharaoh and Osiris\u2014Osiris gains a celestial hereafter\u2014Osirianization of the Pyramid Texts\u2014Conflict between state and popular religion\u2014Traces of the process in the Pyramid Texts\u2014Fusion of Solar and Osirian hereafter. | | \n| | | \n| LECTURE VI | | \n| Emergence of the Moral Sense\u2014Moral Worthiness and the Hereafter\u2014Scepticism and the Problem of Suffering | 165 | \n| (29th century to 18th century B.C.) | | \n| Religion first dealing with the material world\u2014Emergence of the moral sense\u2014Justice\u2014Filial piety\u2014Moral worthiness and the hereafter in tomb inscriptions\u2014Earliest judgment of the dead\u2014Moral justification in the Pyramid Texts\u2014The Pharaoh not exempt from moral requirements in the p. xxiii hereafter\u2014Moral justification not of Osirian but of Solar origin\u2014The limitations of the earliest moral sense\u2014The triumph of character over material agencies of immortality\u2014The realm of the gods begins to become one of moral values\u2014Ruined pyramids and futility of such means\u2014Resulting scepticism and rise of subjective contemplation\u2014Song of the harper\u2014The problem of suffering and the unjustly afflicted\u2014The \"Misanthrope,\" the earliest Job. | | \n| | | \n| LECTURE VII | | \n| The Social Forces Make Their Impression on Religion\u2014The Earliest Social Regeneration | 199 | \n| (Period: 22d to 18th century B.C.) | | \n| Appearance of the capacity to contemplate society\u2014Discernment of the moral unworthiness of society\u2014Scepticism\u2014A royal sceptic\u2014Earliest social prophets and their tractates\u2014Ipuwor and his arraignment\u2014The dream of the ideal ruler\u2014Messianism\u2014The Tale of the Eloquent Peasant and propaganda for social justice\u2014Maxims of Ptahhotep\u2014Righteousness and official optimism\u2014Social justice becomes the official doctrine of the state\u2014The \"Installation of the Vizier\"\u2014Dialogue form of social and moral discussion and its origin in Egypt\u2014Evidences of the social regeneration of the Feudal Age\u2014Its origin in the Solar faith\u2014Deepening sense of moral responsibility in the hereafter both Solar and Osirian. | | \n| | | \n| LECTURE VIII | | \n| Popularization of the Old Royal Hereafter\u2014Triumph of Osiris\u2014Conscience and the Book of the Dead\u2014Magic and Morals | 257 | \n| (Period: 22d century to 1350 B.C.) | | \n| Material equipment for the hereafter not abandoned\u2014Maintenance of dead\u2014The cemetery festivities of the people illustrated at Siut\u2014Ephemeral character of the tomb and its maintenance evident as before\u2014Value of the uttered word In the hereafter\u2014The \"Coffin Texts,\" the forerunners of the Book of the Dead\u2014Predominance of the Solar and celestial hereafter\u2014Intrusion of Osirian views\u2014Resulting Solar-Osirian hereafter\u2014Democratization of the hereafter\u2014Its innumerable dangers\u2014Consequent growth in the use of magic\u2014Popular triumph of Osiris\u2014His \"Holy Sepulchre\" at Abydos\u2014The Osirian drama or \"Passion Play\"\u2014Magic and increased recognition of its usefulness in the hereafter\u2014The Book of the Dead\u2014Largely made up of magical charms\u2014Similar books\u2014The judgment in the Book of the Dead\u2014Conscience in graphic symbols\u2014Sin not confessed as later\u2014Magic enters world of morals and conscience\u2014Resulting degeneration. | | \n| p. xxiv | | \n| LECTURE IX | | \n| The Imperial Age\u2014The World\u2014State Makes Its Impression on Religion\u2014Earliest Monotheism\u2014Ikhnaton | 312 | \n| (Period: 1580 to 1350 B.C.) | | \n| Nationalism in religion and thought\u2014It yields to universalism after establishment of Egyptian Empire\u2014Earliest evidences\u2014Solar universalism under Amenhotep III\u2014Opposition of Amon\u2014Earliest national priesthood under High Priest of Amon\u2014Amenhotep IV\u2014His championship of Sun-god as \"Aton\"\u2014His struggle with Amonite papacy\u2014He annihilates Amon and the gods\u2014He becomes \"Ikhnaton\"\u2014Monotheism, Aton sole god of the Empire\u2014A return to nature\u2014Ethical content of Aton faith\u2014The intellectual revolution\u2014A world-religion premature\u2014Ikhnaton the earliest \"individual.\" | | \n| | | \n| LECTURE X | | \n| The Age of Personal Piety\u2014Sacerdotalism and Final Decadence | 344 | \n| (Period: 1350 B.C. on.) | | \n| Fall of Ikhnaton\u2014Suppression of the Aton faith\u2014Restoration of Amon\u2014Influences of Aton faith survive\u2014Their appearance in folk-religion of 13th and 12th centuries B.C.\u2014Fatherly care and solicitude of God (as old as Feudal Age), together with elements of Aton faith, appear in a manifestation of personal piety among the common people\u2014New spiritual relation with God, involving humility. confession of sin, and silent meditation\u2014Morals of the sages and moral progress\u2014Resignation to one's lot\u2014Folk theology\u2014Pantheism in a folk-tale\u2014In Theology\u2014Universal spread of mortuary practices\u2014Increasing power of religious institutions\u2014A state within the state\u2014Sacerdotalism triumphs\u2014Religion degenerates into usages, observances, and scribal conservation of the old writings\u2014The retrospective age\u2014Final decadence into the Osirianism of the Roman Empire. | | \n| | | \n| Index | 371 |","title":"Development of Religion and Thought in Ancient Egypt: Contents","type":"page"}