[Page 42] Modern travellers have put on record the fact that certain savage and semi-savage peoples were, even in recent times, in the habit of eating pieces of flesh of mighty wild animals or of strong men, and of drinking their blood with the view of absorbing their nature, and life, and strength into their own bodies.33) This idea also existed among the Egyptians, both predynastic and dynastic, and we find an allusion to it in the extract from Unȧs under consideration, for he is said to take possession of the hearts of the gods, and to reckon up (~을 모두 합하다[합산하다]) the thesu and beqesu, and to feed upon fat smau.
33) See Robertson Smith, The Religion of the Semites, p. 295
The importance which the Egyptians attached to the possession of the physical heart, or of having power over it, is proved by many texts, and especially by several Chapters of the Book of the Dead, wherein we find many prayers which were specially written for the protection of the heart.
Thus in Chapter xxvi. the deceased prays,
“may my heart be to me in the house of hearts, may my ḥāti34) be to me in the house of ḥātu”;
34) the pericardium (심낭, 심막) (?). In the ancient texts the ḥāt, or ḥāti of a god was the seat of the words of power by means of which he maintained his life.
Chapters xxvii., xxviii., and xxix. were written to prevent the heart being carried away by those who steal hearts and destroy them, [Gods1 71]; Chapter xxix.A was composed to prevent its death in the Underworld; and Chapters xxx.A and xxx.B were intended to prevent a man's heart from being driven away from him there, especially at the time of the Judgment, when it was weighed in the Great Scales.
For the words thesu, beqesu, and smau it is not easy to find equivalents. From the connexion in which it occurs thesu must mean either the vertebra or some internal organ of the body which resembles a tied or knotted cord, whilst of beqesu the determinative (한정사, 결정사) proves that it also is an internal organ.
which is probably a variant form of beqes, but curiously enough the determinative of besek, [Gods1 72], is a heart.
In spite of this, however, it seems as if the [Page 43] word actually means “liver.” Mr. Frazer has quoted in his work35) instances which prove that savage tribes look upon the liver as the seat of the soul or life of man, and that portions of it are eaten by them with the view of acquiring the qualities of the former possessor of the liver.
The words of the text of Unȧs do not say definitely that the king ate the thesu andlivers of the gods who had been killed for him, but it is evident from the context that they were supposed to form part of his food. On the other hand, it is said definitely that he did eat their smausaau, or “fatentrails,” [Gods1 73], and their hearts, [Gods1 74], or those portions of them which were the seats of the ḥekau, [Gods1 75], or words of magical power, which were the source of their life.
Now besides the spirits, and the words of power, and the internal organs of the gods, Unȧs, it is said, hath eaten the “knowledge,” [Gods1 76]sȧa, of every god, and the period of his life and his existence are merged into eternity and everlastingness, which he may pass in any way that pleaseth (기쁘게 하다, 원하다) his spiritual body (Sahu, spiritual soul, spiritual body, 키아) (sāḥ), and during this existence he has no need whatsoever to do anything which is distasteful to him. Moreover, the soul[s] and spirits of the gods are in and with Unȧs, and their souls, and their shadows, and their divine forms are with him. Thus we see that Unȧs has absorbed within his spiritual body (Sahu, spiritual soul, spiritual body, 키아) all the life and power of the gods, and his portion is everlasting life, and he can do anything and everything he pleases.
The Double Life Of Unas
Here we should naturally expect the section to come to an end, but the last sentence goes on to say that Unȧs is with the double Khā god, who is invisible, or unknown, and that being a Power (sekhem (power, 우주의식, Divine Spirit)) who hath performed [the ceremony] of ploughing (경운(耕耘)),
“the seat of the heart36) of Unȧs shall be among those who live upon this earth for ever and for ever.”
In this sentence we have an illustration of the difficulty of understanding and explaining the Egyptian religion and the doctrine of the gods. In the early portion of the passage from the text of [Page 44]Unȧs already translated and analyzed we are told how the dead king became the god of god, immortal and invisible, with supreme power in heaven, etc., but at the end of it we read that the seat of the heart of Unȧs shall be among those who live upon this earth for ever and ever, i.e., Unȧs shall enjoy after death a continuation of the life which he began in this world ; in fact, shall have a double existence, the one heavenly and the other earthly.
The ancient Egyptian"Rising sun" hieroglyph is one of the oldest language hieroglyphs from Ancient Egypt. It was used by Pharaoh Khasekhemwy-( 'Khā-sekhem' ) of the 2nd dynasty in composing his name. The hieroglyph is also used to represent: "Coronation", and its basic meaning related to festivals, parades, rejoicing, etc., and the sun arising each day is: "rejoice".
The basic usage of the Rising sun symbol is as the language equivalent: "khā", and is used to refer to "risings", "splendours", "coronations"; also the related word "crowns". The alternate hieroglyphic spelling with the sieve (hieroglyph) shows its other language variety, in a Composite hieroglyph block word.
Rosetta Stone usage
Line 11 of the Rosetta Stone refers to an event, one of the ten ways that the honoring of Pharaoh Ptolemy V is to be done:
"There shall be celebrated a festival and 'a day of rejoicing'-(Khā), in the temples of Egypt, all of them, of the King of the South and the North, Ptolemy, the everliving, of Ptah, beloved, the god appearing-(epiphanous), lord of benefits-(eucharistos-Greek), yearly, beginning in..."[1]
In the Rosetta Stone, the second half of the decree, the Decree of Memphis (Ptolemy V), the Rising Sun (hieroglyph) is used six times, in lines: R-4, 7, 10-(twice), 11, and 13; all uses are related to either festivals, or erecting/constructing a statue.
