This crucial issue has two aspects: 1) the contribution of the Egyptian religion in shaping early Christianity, 2) remnants of the Egyptian religion to Christianity already formed.
It goes without saying that these two aspects are closely related to each other. A number of Egyptian elements penetrated into Christianity in the original, almost veiled, other elements are present in Christianity in a modified form. That's why it would be pedantic, paired with a variety of methodological disadvantages share the Egyptian elements in Christianity into two groups according to the specified dimensions. It is much better to establish as far as possible their Egyptian origin.
"With such a religion as Christianity can not be eliminated only by means of ridicule and harassment. It must also be overcome by science, that is explained historically, but this task is not able to handle even the natural sciences" - Engels wrote. He also owned the words: "New discoveries, particularly in Rome, in the East and especially in Egypt to help in this matter (ie, the question of the origins of Christianity. - MK) is much more than what you want criticism" . Since then, many years passed, and Egyptology has made a huge step forward, confirming the prediction wise Engels.
A Soviet scientist Alexander S. Strelkov rightly wrote that "the Egyptian jet in Christianity we can see ... all from individual motives of the Christian symbols and ending with the purely dogmatic constructions," and the famous Czech Egyptologist Academy Fr. Lex said that Egypt was one of the centers of doctrine and morals of Christianity. "Egypt has participated in the elaboration of the ideology of early Christianity, no less than Asia Minor and Syria," - rightly pointed Acad. GP France without bringing the issue only, but also outlining ways to solve it. Based on the undisputed position of Engels: "Christianity, like any great revolutionary movement, was founded the masses", GP France accesses the Egyptian religion, which arose in the bosom of the feelings and sentiments that have become components of Christianity. Scholar has rightly emphasized the closeness of the Christian legends of the ancient Egyptian, ie, he sees Egypt as one of the areas, and, moreover, very important, in the depths of religion, which originated elements, anticipating the religion of Christianity (rubber, Qumran, the Gnostics, Manicheans, etc. .)
It is these elements set the stage for the early formation of Christianity in Egypt - is well known that in this respect, Egypt ahead of many countries. But despite the proximity of the Egyptian religion and early Christianity, the latter has stabilized and mastered the elements of Egyptian paganism, entered into a bitter struggle with it.
By what ways and when infiltrated elements of ancient Egyptian religion in early Christianity? This question is very complicated. You can specify two ways. The first way - he was a special chapter - the Bible, or rather that part which is called the Old Testament. Through the Bible, the elements of Egyptian religion penetrated the Hellenistic ideology, and above all religious. The second way - by the Copts.
Method for studying the problem of "Egypt and Christianity" is borrowed from linguistics method isoglosses. With regard to the problems of religion is a method of contour lines. The method of isoglosses linking the phenomena of one uniform plan, it differs in that the connecting of corresponding effects of different plans. "Jacobson said the comparison of linguistic, anthropological, physical, geographical and cultural contours of great help. Matches, which in this case we find surprising ... Science must compare disparate facts, but it can not be judged on the facts of a plan, based on examination of the facts of a different ".
According to Christian tradition, Christianity began to spread in Egypt since the Apostle Mark, who began his preaching in the reign of Nero. In other words, Christianity as a beacon of truth, was introduced in Egypt in finished form. Of course, modern science can not treat this as a serious source of legend and trust him. "Early Christianity in Egypt was far from the subsequent canonical forms. Muddle, no dogma, ie, everything that Engels pointed to as a characteristic feature of the" Apocalypse "that arose in Asia Minor, here in Egypt, apparently, it was even more so. " In support of his opinion, France recalls the words of the Roman Emperor Hadrian in one of his letters, relating to approximately 131 AD, already: "Those who call themselves bishops of Christ, worship of Serapis. There is a ruler of the synagogue, or the Samaritan Christian bishop, who was not an astrologer, astrologers, or the caster. " Adrian is very important testimony is confirmed by recent investigations.
But what says the closeness of Christianity to paganism modern researcher: "It goes without saying that there were customs and the establishment of the national character, which Christianity inherited from paganism. Christianity spread not in a vacuum but in a certain environment. It was supposed to affect the already existing social communication and is not confined only to their destruction. History of Christianity - is a story of assimilation, adaptation and improvisation, with a predominance of one or the other. This was the case in Egypt. " The same author points out that in comparing Christianity with some of his pagan rivals, wonder not so much difference between them, how much similarity, which is explained by the desire to satisfy the same query time. This, of course, deeply true remark. B. Rees gives some examples of the Greek papyri of Egypt, indicating that for the first three centuries AD, Christian and pagan traditions, in essence, merge - not by accident and referred them to use the same terms. The idea that in II. BC Christianity was an insignificant event in Egypt, out of date. Thanks to the discovery of early biblical texts, it became clear that Christianity began very early to overcome paganism, but the latter is not only externally but also internally resisted stubbornly.
In II. BC labored in Alexandria known Gnostics, and Basil Valentine, but the existence of Gnostic heresy testified at the same time the presence of Christianity in Egypt at that time already, and the ideological resistance to it. From time to time, for whatever reasons the Roman authorities saw in Christianity a danger to "public order", there was a real persecution of Christians, but these facts relate to the external history of the struggle of paganism and Christianity.
It is useful to recall that from 284 to 305 AD at the head of the Roman Empire, which included at that time Egypt was Emperor Diocletian. In the years 303-304. He organized the mass persecution of Christians, of course, has not been set aside, and Egypt. Diocletian tried to completely eradicate Christianity, the victims of repression was much.
In 315, Emperor Constantine declared Christianity an equal with other religions of the Roman Empire and in 325 at Nicaea was convened by the First Ecumenical Council, which condemned the heresy.
The Emperor Julian, who ascended to the throne of the Roman Empire in 361, became an ally of the dying paganism in its fight against the coming of Christianity.He forbade Christians to teach in any school, ordered to return the pagan priesthood captured Christian lands, sought to rally the best representatives of the pagan intelligentsia in general and strongly supported paganism. That's why he got the nickname from the Christians the Apostate. But as his religious policy was directed towards the past, she had no success, and after the death of Julian the Apostate Christianity easily restored their former positions.
In 381, Theodosius when, in Constantinople, convened the Second Ecumenical Council, declared Nicene Christianity in its form of state religion of the Roman Empire and began the widespread eradication of the remnants of paganism. In 385 AD Alexandria was destroyed and burned the temple Sarapisa part of the Alexandrian library. In all these cases felt stiff arm of the Alexandrian bishop Cyril, the Christian dogma. During the reign of Emperor Theodosius II in Alexandria, was brutally torn apart by a mob of fanatical and ignorant monks celebrated Hypatia, scientist and philosopher. Her friendship with the Bishop of Cyrene Sinesiem indicative for pagan intellectuals of Alexandria at the time, and for the progressive leaders of Christianity. Hypatia's murder as one of her friends, prefect of Alexandria, Orestes, will certainly boost the fanatical Bishop Cyril negative attitude to the pagan intellectuals. The last stronghold of paganism (worship of Isis) was the temple on the island of File, where crowds of pilgrims flocked, nobateev of Nubia. In the middle of VII century BC, during the reign of Emperor Justinian, the church was dismantled and the idols of the gods brought to Constantinople.
"Archaeological evidence of the difficulties that had to be overcome again facing Christians in parting with pagan practices, it is clear that it was easier not to part with old ideas. One of the earliest and persistent heresy, generated by the Egyptian influence was Gnosticism." One is struck by the fact that mummification, ideologically alien to Christianity, was widespread among the Christian population of Egypt. The Egyptian church, apparently, was to a large extent affected by Gnosticism, and it can be assumed, not without reason that the first chapters of the history of the Egyptian church had been deliberately consigned to oblivion after the formation of Christianity for this reason.
Alexandria, the largest center of Hellenistic culture, was, of course, connected with many threads Pharaonic past of Egypt, which in some way influenced the nature of Christianity. The largest theologian-philosopher of early Christianity, Orillia, was born in Alexandria in 185, or 186, and received an excellent education for its time.His works can be traced obvious influence of Gnosticism. In the III. BC in Alexandria, lived and worked the famous church figure Clement. His works also quite noticeable influence of Gnosticism. Came from Alexandria and Arius, founder of the Arian heresy. Thus, the Egyptian church has been deeply affected by Gnosticism. There is no doubt in the fact that in the I. Mr.. Oe. when in the bosom of the Church reigned confusion, especially strong influence of the religious heritage of ancient Egypt.
The Egyptian church, supported by the state, vigorously fighting against paganism and Gnosticism in all its forms, however pagan reminiscence seep into the Christian church texts for a long time after the liquidation paganizma. Herman pointed out that the Coptic manuscripts of the word "gods" actually means "devils," "devil," for the faithful Christians can be only one god, and "gods" - a term pagan, that is associated with religion, hostile Christianity, therefore, the "gods" of this religion - the opposite of the Christian God. In the Christian Coptic texts found fragments of Egyptian, sometimes unknown to us the myths, the names of Egyptian deities - Horus, Isis, Nephthys. Most recently published a special study of the Egyptian elements in these texts. The fourth chapter studies titled "Ancient Egyptian Coptic legends in". Despite its small size and lapidary style of presentation, it contains an abundant and quite indisputable factual data on the influence of Egyptian ideas and images to the Christian literature of Egypt. As an example, life apa ("father") Epimy, Coptic Christian martyr, which contains the following interesting episode.Symmachus executioner had to destroy 106 Christian martyrs. Approached by a Christian saint named Dioscorus of reproach that he sheds the blood of Christians, and warned that for this he suffer the punishment after death. Symmachus answered: "I will die, and let me in that light is plugged into the right eye pupil pivot door leading into another world." It is hardly necessary to prove that this time is borrowed from the life of the author demotic tales of Ca-Osiris, which was discussed above. And yet it must be emphasized that the plot of otherworldly retribution for the executioner of the Christian martyrs in common with the tale of pagan cycle. According to the religious and literary character must be added the fact of a very bright iconography of order. In the Coptic Museum in Cairo is stored icon of two saints with the heads of the Egyptian god Anubis. From Egypt, they crossed the remnants of the Byzantine Empire. These are the facts leave no room for skepticism about the question of the influence of Ancient Egypt Christian Egypt.
Select one aspect of the problem, it is necessary to draw attention to another: some Egyptian religious ideas via Roma entered the Christian religion, subject to Rome countries. These are Britain, Gaul, Germany. The influence of Egypt can not be explained here intermediation of Gnosticism. In one of the churches. Cologne, for example, there is a statue of Isis, in the other - the altar of the goddess. A particularly striking fact is the following - In the ancient goddess Isis became the patroness of Lutetia, the modern Paris. Here are the ruins of the temple of Isis, who was at the point where now a garden of the museum of Cluny. The new Christian religion in France for a long time kept the image of the Egyptian goddess as his holy: her statue stood on the south wall of the Abbey of Saint-Germain. de Pres until 1514 This is explained only. the fact that Isis with the infant Horus was the iconographic and conceptual prototype of the Christian Mother of God and Jesus, and that during the formation of Christianity in France in the religious consciousness of the masses was not a clear division of the source and target - and he and the other used a deep religious piety, Isis was seen as hypostasis of the Christian Virgin.
For completeness we review the interaction of the ancient Egyptian religious beliefs and other religions dwell briefly on the impact of these views on Islam in Egypt. The stability of such an effect can not but cause surprise. After the fall of paganizma Egypt became a Christian, since the VII century BC Christianity was supplanted by Islam, and yet the traces of the influence of ancient Egyptian religious beliefs reported in the XIX and XX century, even. BC The well-known English Arabist Lane said in his famous work, that the custom to mourn the dead with the participation of special mourning, so common in ancient Egypt, there was in the form of a relic in the first half of XIX century. Despite the fact that Islam was prohibited. Modern Egyptian anthropologist M. Galal is the author of an interesting study of the burial rites of the modern Egyptians, and related concepts. He writes: "In all Egypt is committed to living in relation to the deceased to visit the tomb of the latter, because widespread belief that the soul remains in the tomb of the deceased or, in any case, there often appears. Thus, the tomb is a kind of refuge for the soul through which it comes into contact with the living. Visit the tomb of living is intended to reassure anxious about his fate of the deceased in the afterlife Solidarity with the dead, pity for him as a living tend to soften the dead breach of ethics established by the rules of morality. "M. Galal refers to strictly observe customs from time to time to bring on the grave of the dead food. The same scholar points out that the topography of the cemetery is shown schematically reproduces the village. Being constructed near the grave of a furnished house for visitors.
Galal also reports that across the country is widespread belief in the resurrection after death, which, according to the ideas of contemporary Egyptians, the soul of the deceased may move in some animals, particularly in small scarab, and the deceased in the afterlife awaits trial retribution.
It is easy to see that all these beliefs and practices date back to the time of ancient Egypt.
In this it was possible to conclude consideration of the problem influences, but, naturally, there is another aspect: if Egypt is located in Africa, has had such a powerful impact on the religious beliefs of the ancient world, it is difficult to assume that the African continent was entirely outside the scope of its ideological of influence. This question is complicated and has its own history.
The collection of anthropological, archaeological and linguistic evidence suggests that the Egyptians were the ethnic community that has developed in ancient times, close to the Berbers, Libyans, and in some degree to other tribes and peoples of North Africa, non-negroid (Nubians, Beja and others .), and also to Semites.
It goes without saying that these two aspects are closely related to each other. A number of Egyptian elements penetrated into Christianity in the original, almost veiled, other elements are present in Christianity in a modified form. That's why it would be pedantic, paired with a variety of methodological disadvantages share the Egyptian elements in Christianity into two groups according to the specified dimensions. It is much better to establish as far as possible their Egyptian origin.
"With such a religion as Christianity can not be eliminated only by means of ridicule and harassment. It must also be overcome by science, that is explained historically, but this task is not able to handle even the natural sciences" - Engels wrote. He also owned the words: "New discoveries, particularly in Rome, in the East and especially in Egypt to help in this matter (ie, the question of the origins of Christianity. - MK) is much more than what you want criticism" . Since then, many years passed, and Egyptology has made a huge step forward, confirming the prediction wise Engels.
A Soviet scientist Alexander S. Strelkov rightly wrote that "the Egyptian jet in Christianity we can see ... all from individual motives of the Christian symbols and ending with the purely dogmatic constructions," and the famous Czech Egyptologist Academy Fr. Lex said that Egypt was one of the centers of doctrine and morals of Christianity. "Egypt has participated in the elaboration of the ideology of early Christianity, no less than Asia Minor and Syria," - rightly pointed Acad. GP France without bringing the issue only, but also outlining ways to solve it. Based on the undisputed position of Engels: "Christianity, like any great revolutionary movement, was founded the masses", GP France accesses the Egyptian religion, which arose in the bosom of the feelings and sentiments that have become components of Christianity. Scholar has rightly emphasized the closeness of the Christian legends of the ancient Egyptian, ie, he sees Egypt as one of the areas, and, moreover, very important, in the depths of religion, which originated elements, anticipating the religion of Christianity (rubber, Qumran, the Gnostics, Manicheans, etc. .)
It is these elements set the stage for the early formation of Christianity in Egypt - is well known that in this respect, Egypt ahead of many countries. But despite the proximity of the Egyptian religion and early Christianity, the latter has stabilized and mastered the elements of Egyptian paganism, entered into a bitter struggle with it.
By what ways and when infiltrated elements of ancient Egyptian religion in early Christianity? This question is very complicated. You can specify two ways. The first way - he was a special chapter - the Bible, or rather that part which is called the Old Testament. Through the Bible, the elements of Egyptian religion penetrated the Hellenistic ideology, and above all religious. The second way - by the Copts.
Method for studying the problem of "Egypt and Christianity" is borrowed from linguistics method isoglosses. With regard to the problems of religion is a method of contour lines. The method of isoglosses linking the phenomena of one uniform plan, it differs in that the connecting of corresponding effects of different plans. "Jacobson said the comparison of linguistic, anthropological, physical, geographical and cultural contours of great help. Matches, which in this case we find surprising ... Science must compare disparate facts, but it can not be judged on the facts of a plan, based on examination of the facts of a different ".
According to Christian tradition, Christianity began to spread in Egypt since the Apostle Mark, who began his preaching in the reign of Nero. In other words, Christianity as a beacon of truth, was introduced in Egypt in finished form. Of course, modern science can not treat this as a serious source of legend and trust him. "Early Christianity in Egypt was far from the subsequent canonical forms. Muddle, no dogma, ie, everything that Engels pointed to as a characteristic feature of the" Apocalypse "that arose in Asia Minor, here in Egypt, apparently, it was even more so. " In support of his opinion, France recalls the words of the Roman Emperor Hadrian in one of his letters, relating to approximately 131 AD, already: "Those who call themselves bishops of Christ, worship of Serapis. There is a ruler of the synagogue, or the Samaritan Christian bishop, who was not an astrologer, astrologers, or the caster. " Adrian is very important testimony is confirmed by recent investigations.
But what says the closeness of Christianity to paganism modern researcher: "It goes without saying that there were customs and the establishment of the national character, which Christianity inherited from paganism. Christianity spread not in a vacuum but in a certain environment. It was supposed to affect the already existing social communication and is not confined only to their destruction. History of Christianity - is a story of assimilation, adaptation and improvisation, with a predominance of one or the other. This was the case in Egypt. " The same author points out that in comparing Christianity with some of his pagan rivals, wonder not so much difference between them, how much similarity, which is explained by the desire to satisfy the same query time. This, of course, deeply true remark. B. Rees gives some examples of the Greek papyri of Egypt, indicating that for the first three centuries AD, Christian and pagan traditions, in essence, merge - not by accident and referred them to use the same terms. The idea that in II. BC Christianity was an insignificant event in Egypt, out of date. Thanks to the discovery of early biblical texts, it became clear that Christianity began very early to overcome paganism, but the latter is not only externally but also internally resisted stubbornly.
In II. BC labored in Alexandria known Gnostics, and Basil Valentine, but the existence of Gnostic heresy testified at the same time the presence of Christianity in Egypt at that time already, and the ideological resistance to it. From time to time, for whatever reasons the Roman authorities saw in Christianity a danger to "public order", there was a real persecution of Christians, but these facts relate to the external history of the struggle of paganism and Christianity.
It is useful to recall that from 284 to 305 AD at the head of the Roman Empire, which included at that time Egypt was Emperor Diocletian. In the years 303-304. He organized the mass persecution of Christians, of course, has not been set aside, and Egypt. Diocletian tried to completely eradicate Christianity, the victims of repression was much.
In 315, Emperor Constantine declared Christianity an equal with other religions of the Roman Empire and in 325 at Nicaea was convened by the First Ecumenical Council, which condemned the heresy.
The Emperor Julian, who ascended to the throne of the Roman Empire in 361, became an ally of the dying paganism in its fight against the coming of Christianity.He forbade Christians to teach in any school, ordered to return the pagan priesthood captured Christian lands, sought to rally the best representatives of the pagan intelligentsia in general and strongly supported paganism. That's why he got the nickname from the Christians the Apostate. But as his religious policy was directed towards the past, she had no success, and after the death of Julian the Apostate Christianity easily restored their former positions.
In 381, Theodosius when, in Constantinople, convened the Second Ecumenical Council, declared Nicene Christianity in its form of state religion of the Roman Empire and began the widespread eradication of the remnants of paganism. In 385 AD Alexandria was destroyed and burned the temple Sarapisa part of the Alexandrian library. In all these cases felt stiff arm of the Alexandrian bishop Cyril, the Christian dogma. During the reign of Emperor Theodosius II in Alexandria, was brutally torn apart by a mob of fanatical and ignorant monks celebrated Hypatia, scientist and philosopher. Her friendship with the Bishop of Cyrene Sinesiem indicative for pagan intellectuals of Alexandria at the time, and for the progressive leaders of Christianity. Hypatia's murder as one of her friends, prefect of Alexandria, Orestes, will certainly boost the fanatical Bishop Cyril negative attitude to the pagan intellectuals. The last stronghold of paganism (worship of Isis) was the temple on the island of File, where crowds of pilgrims flocked, nobateev of Nubia. In the middle of VII century BC, during the reign of Emperor Justinian, the church was dismantled and the idols of the gods brought to Constantinople.
"Archaeological evidence of the difficulties that had to be overcome again facing Christians in parting with pagan practices, it is clear that it was easier not to part with old ideas. One of the earliest and persistent heresy, generated by the Egyptian influence was Gnosticism." One is struck by the fact that mummification, ideologically alien to Christianity, was widespread among the Christian population of Egypt. The Egyptian church, apparently, was to a large extent affected by Gnosticism, and it can be assumed, not without reason that the first chapters of the history of the Egyptian church had been deliberately consigned to oblivion after the formation of Christianity for this reason.
Alexandria, the largest center of Hellenistic culture, was, of course, connected with many threads Pharaonic past of Egypt, which in some way influenced the nature of Christianity. The largest theologian-philosopher of early Christianity, Orillia, was born in Alexandria in 185, or 186, and received an excellent education for its time.His works can be traced obvious influence of Gnosticism. In the III. BC in Alexandria, lived and worked the famous church figure Clement. His works also quite noticeable influence of Gnosticism. Came from Alexandria and Arius, founder of the Arian heresy. Thus, the Egyptian church has been deeply affected by Gnosticism. There is no doubt in the fact that in the I. Mr.. Oe. when in the bosom of the Church reigned confusion, especially strong influence of the religious heritage of ancient Egypt.
The Egyptian church, supported by the state, vigorously fighting against paganism and Gnosticism in all its forms, however pagan reminiscence seep into the Christian church texts for a long time after the liquidation paganizma. Herman pointed out that the Coptic manuscripts of the word "gods" actually means "devils," "devil," for the faithful Christians can be only one god, and "gods" - a term pagan, that is associated with religion, hostile Christianity, therefore, the "gods" of this religion - the opposite of the Christian God. In the Christian Coptic texts found fragments of Egyptian, sometimes unknown to us the myths, the names of Egyptian deities - Horus, Isis, Nephthys. Most recently published a special study of the Egyptian elements in these texts. The fourth chapter studies titled "Ancient Egyptian Coptic legends in". Despite its small size and lapidary style of presentation, it contains an abundant and quite indisputable factual data on the influence of Egyptian ideas and images to the Christian literature of Egypt. As an example, life apa ("father") Epimy, Coptic Christian martyr, which contains the following interesting episode.Symmachus executioner had to destroy 106 Christian martyrs. Approached by a Christian saint named Dioscorus of reproach that he sheds the blood of Christians, and warned that for this he suffer the punishment after death. Symmachus answered: "I will die, and let me in that light is plugged into the right eye pupil pivot door leading into another world." It is hardly necessary to prove that this time is borrowed from the life of the author demotic tales of Ca-Osiris, which was discussed above. And yet it must be emphasized that the plot of otherworldly retribution for the executioner of the Christian martyrs in common with the tale of pagan cycle. According to the religious and literary character must be added the fact of a very bright iconography of order. In the Coptic Museum in Cairo is stored icon of two saints with the heads of the Egyptian god Anubis. From Egypt, they crossed the remnants of the Byzantine Empire. These are the facts leave no room for skepticism about the question of the influence of Ancient Egypt Christian Egypt.
Select one aspect of the problem, it is necessary to draw attention to another: some Egyptian religious ideas via Roma entered the Christian religion, subject to Rome countries. These are Britain, Gaul, Germany. The influence of Egypt can not be explained here intermediation of Gnosticism. In one of the churches. Cologne, for example, there is a statue of Isis, in the other - the altar of the goddess. A particularly striking fact is the following - In the ancient goddess Isis became the patroness of Lutetia, the modern Paris. Here are the ruins of the temple of Isis, who was at the point where now a garden of the museum of Cluny. The new Christian religion in France for a long time kept the image of the Egyptian goddess as his holy: her statue stood on the south wall of the Abbey of Saint-Germain. de Pres until 1514 This is explained only. the fact that Isis with the infant Horus was the iconographic and conceptual prototype of the Christian Mother of God and Jesus, and that during the formation of Christianity in France in the religious consciousness of the masses was not a clear division of the source and target - and he and the other used a deep religious piety, Isis was seen as hypostasis of the Christian Virgin.
For completeness we review the interaction of the ancient Egyptian religious beliefs and other religions dwell briefly on the impact of these views on Islam in Egypt. The stability of such an effect can not but cause surprise. After the fall of paganizma Egypt became a Christian, since the VII century BC Christianity was supplanted by Islam, and yet the traces of the influence of ancient Egyptian religious beliefs reported in the XIX and XX century, even. BC The well-known English Arabist Lane said in his famous work, that the custom to mourn the dead with the participation of special mourning, so common in ancient Egypt, there was in the form of a relic in the first half of XIX century. Despite the fact that Islam was prohibited. Modern Egyptian anthropologist M. Galal is the author of an interesting study of the burial rites of the modern Egyptians, and related concepts. He writes: "In all Egypt is committed to living in relation to the deceased to visit the tomb of the latter, because widespread belief that the soul remains in the tomb of the deceased or, in any case, there often appears. Thus, the tomb is a kind of refuge for the soul through which it comes into contact with the living. Visit the tomb of living is intended to reassure anxious about his fate of the deceased in the afterlife Solidarity with the dead, pity for him as a living tend to soften the dead breach of ethics established by the rules of morality. "M. Galal refers to strictly observe customs from time to time to bring on the grave of the dead food. The same scholar points out that the topography of the cemetery is shown schematically reproduces the village. Being constructed near the grave of a furnished house for visitors.
Galal also reports that across the country is widespread belief in the resurrection after death, which, according to the ideas of contemporary Egyptians, the soul of the deceased may move in some animals, particularly in small scarab, and the deceased in the afterlife awaits trial retribution.
It is easy to see that all these beliefs and practices date back to the time of ancient Egypt.
In this it was possible to conclude consideration of the problem influences, but, naturally, there is another aspect: if Egypt is located in Africa, has had such a powerful impact on the religious beliefs of the ancient world, it is difficult to assume that the African continent was entirely outside the scope of its ideological of influence. This question is complicated and has its own history.
The collection of anthropological, archaeological and linguistic evidence suggests that the Egyptians were the ethnic community that has developed in ancient times, close to the Berbers, Libyans, and in some degree to other tribes and peoples of North Africa, non-negroid (Nubians, Beja and others .), and also to Semites.
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