Samizdat

The legend now goes on to describe an act of Ra, the significance of which it is difficult to explain. The god ordered messengers to be brought to him, and when they arrived, he commanded them to run like the wind to Abu, or the city of Elephantine, and to bring him large quantities of the fruit called tataat.

What kind of fruit this was is not clear, but Brugsch thought they were “mandrakes,” the so-called “love-apples,” and this translation of tataat may be used provisionally. The mandrakes were given to Sekti, a goddess of Heliopolis, to crush and grind up, and when this was done they were mixed with human blood, and put in a large brewing of beer which the women slaves had made from wheat.

In all they made 7,000 vessels of beer. When Ra saw the beer he approved of it, and ordered it to be carried up the river to where the goddess Hathor was still, it seems, engaged in slaughtering men. During the night he caused this beer to be poured out into the meadows of the Four Heavens, and when Hathor came she saw the beer with human blood and mandrakes in it, and drank of it and became drunk, and paid no further attention to men and women.

In welcoming the goddess, Ra, called her “Amit,” i.e., “beautiful one,” and from this time onward “beautiful women were found in the city of Amit,” which was situated in the Western Delta, near Lake Mareotis. [It was also called the “City of Apis,” (Brugsch, Dict. Geog., p. 491), and is the Apis city of classical writers. It is, perhaps, represented by the modern Kom al-Hisn.]

Ra also ordered that in future at every one of his festivals vessels of “sleep-producing beer” should be made, and that their number should be the same as the number of the handmaidens of Ra. Those who took part in these festivals of Hathor and Ra drank beer in very large quantities, and under the influence of the “beautiful women,” i.e., the priestesses, who were supposed to resemble Hathor in their physical attractions, the festal celebrations degenerated into drunken and licentious orgies.

Soon after this Ra complained that he was smitten with pain, and that he was weary of the children of men. He thought them a worthless remnant, and wished that more of them had been slain. The gods about him begged him to endure, and reminded him that his power was in proportion to his will. Ra was, however, unconsoled, and he complained that his limbs were weak for the first time in his life.

Thereupon the god Nu told Shu to help Ra, and he ordered Nut to take the great god Ra on her back. Nut changed herself into a cow, and with the help of Shu Ra got on her back. As soon as men saw that Ra was on the back of the Cow of Heaven, and was about to leave them, they became filled with fear and repentance, and cried out to Ra to remain with them and to slay all those who had blasphemed against him.

But the Cow moved on her way, and carried Ra to Het-Ahet, a town of the nome of Mareotis, where in later days the right leg of Osiris was said to be preserved.

Meanwhile darkness covered the land. When day broke the men who had repented of their blasphemies appeared with their bows, and slew the enemies of Ra. At this result Ra was pleased, and he forgave those who had repented because of their righteous slaughter of his enemies. From this time onwards human sacrifices were offered up at the festivals of Ra celebrated in this place, and at Heliopolis and in other parts of Egypt.

E.A. Wallis Budge, Legends of the Gods: The Egyptian Texts, edited with Translations, London, 1912. (No page numbers are given in my edition).