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Middle Kingdom. Thus it was that other deities assumed a solar
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character as forms of Ra. Amen, the local god of Thebes, becomes
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Amen-Ra with the political rise of his city, and even the old
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Crocodile-god, Sebek, soars into the sky as Sebek-Ra. The only other
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movement in the religion of ancient Egypt, comparable in importance to
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this solar development, was the popular cult of Osiris as God of the
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Dead, and with it the official religion had to come to terms. Horus is
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reborn as the posthumous son of Osiris, and Ra gladdens his abode
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during his nightly journey through the Underworld. The theory with
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which we are concerned suggests that this dominant trait in Egyptian
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religion passed, with other elements of culture, beyond the bounds of
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the Nile Valley and influenced the practice and beliefs of distant
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races.
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This suggestion has been gradually elaborated by its author, Professor
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Elliot Smith, who has devoted much attention to the anatomical study
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of Egyptian mummification. Beginning with a scrutiny of megalithic
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building and sun-worship,[1] he has subsequently deduced, from
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evidence of common distribution, the existence of a culture-complex,
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including in addition to these two elements the varied practices of
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tattooing, circumcision, ear-piercing, that quaint custom known as
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couvade, head-deformation, and the prevalence of serpent-cults, myths
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of petrifaction and the Deluge, and finally of mummification. The last
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ingredient was added after an examination of Papuan mummies had
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disclosed their apparent resemblance in points of detail to Egyptian
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mummies of the XXIst Dynasty. As a result he assumes the existence of
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an early cultural movement, for which the descriptive title
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heliolithic has been coined.[2] Starting with Egypt as its centre,
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one of the principal lines of its advance is said to have lain through
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Syria and Mesopotamia and thence along the coastlands of Asia to the
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Far East. The method of distribution and the suggested part played by
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the Phoenicians have been already criticized sufficiently. But in a
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modified form the theory has found considerable support, especially
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among ethnologists interested in Indonesia. I do not propose to
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examine in detail the evidence for or against it. It will suffice to
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note that the Deluge story and its alleged Egyptian origin in solar
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worship form one of the prominent strands in its composition.
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[1] Cf. Elliot Smith, /The Ancient Egyptians/, 1911.
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[2] See in particular his monograph "On the significance of the
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Geographical Distribution of the Practice of Mummification" in the
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/Memoirs of the Manchester Literary and Philosophical Society/,
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1915.
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One weakness of this particular strand is that the Egyptians
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themselves possessed no tradition of the Deluge. Indeed the annual
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inundation of the Nile is not such as would give rise to a legend of
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world-destruction; and in this respect it presents a striking contrast
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to the Tigris and Euphrates. The ancient Egyptian's conception of his
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own gentle river is reflected in the form he gave the Nile-god, for
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Hapi is represented as no fierce warrior or monster. He is given a
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woman's breasts as a sign of his fecundity. The nearest Egyptian
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parallel to the Deluge story is the "Legend of the Destruction of
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Mankind", which is engraved on the walls of a chamber in the tomb of
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Seti I.[1] The late Sir Gaston Maspero indeed called it "a dry deluge
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myth", but his paradox was intended to emphasize the difference as
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much as the parallelism presented. It is true that in the Egyptian
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myth the Sun-god causes mankind to be slain because of their impiety,
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and he eventually pardons the survivors. The narrative thus betrays
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undoubted parallelism to the Babylonian and Hebrew stories, so far as
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concerns the attempted annihilation of mankind by the offended god,
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but there the resemblance ends. For water has no part in man's
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destruction, and the essential element of a Deluge story is thus
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absent.[2] Our new Sumerian document, on the other hand, contains what
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is by far the earliest example yet recovered of a genuine Deluge tale;
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and we may thus use it incidentally to test this theory of Egyptian
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influence, and also to ascertain whether it furnishes any positive
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evidence on the origin of Deluge stories in general.
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[1] It was first published by Monsieur Naville, /Tranc. Soc. Bibl.
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