forces or phenomena, and were identified with the same personal phenomena or forces, Uranus and Gæa, in the Greek system, where heaven and earth were also parents of many of the gods.
Thus it is indisputably clear that Egyptian religion had a polytheistic aspect, or rather, as Maspero says, was "a well-marked polytheism;" that in this regard it coincided with other polytheisms, and that this element must be explained in the Egyptian, as it is explained in the Greek or the Aztec, or the Peruvian or the Maori religion.[1] Now an explanation has already been offered in the mythologies previously examined. Some gods have been recognised, like Rangi and Papa, the Maori heaven and earth (Nut and Seb), as representatives of the old personal earth and heaven, which commend themselves to the savage fancy. Other gods are the informing and indwelling spirits of other phenomena, of winds or sea or woods. Others, again, whatever their origin, preside over death, over the dead, over the vital functions, such as love, or over the arts of life, such as agriculture; and these last gods of departments of human activity were probably in the beginning culture-heroes, real, or more likely ideal, the first teachers of men. In polytheisms of long standing all these attributes
- ↑ "It is certainly erroneous to consider Egyptian religion as a polytheistic corruption of a prehistoric monotheism. It is more correct to say that, while polytheistic in principle, the religion developed in two absolutely opposite directions. On one side, the constant introduction of new gods, local or foreign; on the other, a groping after a monotheism never absolutely reached. The learned explained the crowd of gods as so many incarnations of the one hidden uncreated deity."—Tiele, Manuel de l'Histoire des Religions, p. 46.
