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African Religions Influenced by Egyptian Religion
African Religions Influenced by Egyptian Religion
(O.J. Lucas' RELIGIONS IN WEST AFRICA AND ANCIENT EGYPT is the source of
these ideas)
The evidence for Ancient Egyptian religion powerful influence on many African religions
may be summarised under the following headings:
A. Language
B. Religious Ideas
C. Religious Practices
D. Bodily Mutilations
E. Funeral Rites
F. Knowledge
G. Social Practices
H. Names
I. Sacred Numbers
J. Dress
K. Hieroglyphics and Emblems
LANGUAGE
The structure of the Egyptain language and some West African languages such as Yoruba
are similiar. Through similarity of root words, combinations of root words to form
compound words, and a single word used for a variety of meanings, all these are used to
show commonality with the Egyptian ancient language.
West African words derived from Ancient Egyptian are numerous; if these are withdrawn
from the languages, only an unintelligible framework will be left.
Also reference may be made to the term Orisa, Orise, as Lisa, Leza, Arusi, Aruosa or
Alusi, the use of which is widespread West Africa and in East Africa as the name of the
Supreme Deity or diety or an idol. The word is derived from Horu-sa-Ast, The following
passage written by Lord Raglan and dealing with the diffusion of religious illustrates what
we mean:
We find in most parts of the world religious terms with a wide distribution Such are `god'
and its related forms in Northern Europe, Semitic-speaking lands, `jok' in Central Africa,
`atua' in Polynesia. There are a great many other words which have a religious connatation
and which in the same or similar forms cover hundreds or even thousands of miles. Since it
cannot be an instinct which causes some people to call a divine being `god' and others to
call him 'el,' it follows that all who use one of these terms must have derived their ideas of
the supernatural, vocabulary or religious terms from a common source, a common ancestor
of all these similiary phrased words.
West African religious phraseology is deeply impregnated by Ancient Egyptian
phraseology. Vocabulary exist in parts of West Africa and are similar to, or identical with,
those of Ancient Egypt: hence the irresistible inference of a close connection between those
parts of West Africa and Ancient Egypt. Orisa for example, is a religious term widely
distributed over thousands of miles in West Africa and in East Africa, its source of
diffusion being Ancient Egypt form of Osiris.
Religious Ideas
(i) The general religious ideas of the Ancient Egyptians have survived in West Africa. A
supreme deity is recognized, but worship is given to the local deities and ancestors.
(ii) The Great Gods of Ancient Egypt. The great gods have survived in West Africa in
name or attributes or in both. Special reference may be made to Osiris, Ra, Amen, Ptah,
Min and Horus. all of whose ideas have survived in East and West African religions.
(iii) Ideas relating to the divinity of kings. such as the references to the Sed Festival are
seen in East and West Africa.
(iv) Ideas relating to future life, to the judgment after death. and to the practice of making
earthly provision for the requirements of the dead in the next world are recognized in
several places. Particular attention should be paid to the doctrines of the Ka and of the Khu.
(v) Ideas relating to the pig and other sacred animals, the observance of festivals, the
importance of dancing, the prominence given to singing and the efficacy of offerings
suggest connections. The survival of the Mock King of Ancient Egypt has also suggested
connections.
(vi) The Chapters on Magic in West Africa show how closely related to the Magical Ideas
and Practices in Ancient Egypt are those of West Africa. The similarity and identity of
amulets have been noted. The amulet of the head-rest in Ancient Egypt has survived in the
Sika Gua, "The Golden Stool" of the Ashantis and other emblems in West Africa The
distinction between Heka as White Magic and Hekat as Black Magic survives in West
Africa.
Particular attention must be paid to the fact that some of the ideas mentioned above did not
exist in the pre-dynastic periods and that the worship of the different gods which came into
prominence during the respective dynastic periods survive in West Africa. Khnum, for
example, Was probably a pre-dynastic deity, but it was during the dynastic period that the
conception of him as a potter came into existence, and the old ideas associated with him
had become lost before the Ptolemaic times. Khnum is known to West Africans only as a
"Creator god, a Potter."
Religious Practices
The survival of religious practices is another indicator. These practices centre around
(a) places of worship,
(b) services in groves and shrines,
(c) lustrations,
(d) use of music,
(e) training for the priesthood,
(f) priests and their functions,
(g) dedicated objects, and
(h) oracles.
Here again it may be observed that practices distinctive of the dynastic times, such as the
ways of training candidates for the priesthood and the performance of mystery plays at
Abydos, survive in West Africa. The wearing of the leopard's skin by the Chief Priest in
dynastic times also survives in West Africa. The "templum" idea, associated with the
priesthood in Egypt and in West Africa, was a development of dynastic times.
Body Mutilations
The bodily mutilations are as follows:
A.Circumcision. The Ancient Egyptians attach great importance to this rite, especially
among the priests.
B. Excision. This rite was also practised by the Ancient Egyptians. Piercing of ears and
nose and tattoing. These practices started during the pre-historic period and were
maintained during a great part of the dynastic times.
C.Shaving. This was one of the restrictions laid upon the priests. All these practices survive
in West Africa.
Funeral Practices
The Ancient Egyptian funeral rites survive in West Africa. Starting tom the pre-historic
rite of dismembering or unfleshing the body, to the practice of skull or heart removal and
then on the practice of mummifi-cation, the traces of which survive in the practice of
wrapping up dead bodies like mummies, the Ancient Egyptian rites survive in their
different stages.
Knowledge
There has been survival of pottery, glass and glaze work, stone work, and metal work
closely resembling those of the dynastic Egyptians.
The West African time measurement is based on Egyptian ideas. The four-day week and
its extensions-the eight-day week or the sixteen-day week-are based on Egyptian ideas. The
seven-day week is a survival of each section of the udjat (odjo-t) or the full moon period
consisting of two sections, each of seven days.
The West African systems of numeration and the names of numbers provide their own
evidence in support of the theory of contact with Ancient Egypt.
Social Practices
The social practices relating to salutations, respect for elders, import-ance of oaths,
observance of moderation, and others as observed in West Africa are similar to those of
Ancient Egypt. Several moral maxims have survived which are clearly derived from
Ancient Egypt.
Names
(a) The importance of names, as constituting an integral part of the human economy, is the
same in West Africa as it was in Ancient Egypt This has been pointed out above.
(b) The names of the deities which survive in West Africa are numerous, including SOB-
KU survives as the name of a tribe, that is, SOBO, in Southern Nigeria.as does MIN in the
name of two tribes, that is MINA in Togo-land and Dahomey, and IGBO-MINA in
Yorubaland and HA-OIRI-T survives as A-WO-RI, the name of a tribe in Yoruba land, U
PTAH, "The living soul of Ptah" survives in Yorubaland as JAKUTA, and ADUMU
survives as the name of the Supreme Deity of the Ijaws in Southern Nigeria.
(c) Names of animals. O.J. Lucas gives under "The Religion of the Yorubas" a list
containing thirty names of animals which are derived from Ancient Egyptian words.
(d) Names of places. A select list of the Ancient Egyptian names of places which have
survived in West Africa from Egypt is also given in O.J. Lucas' book.
(e) Other names:
DANGA, the name of dwarfs in Ancient Egypt, survives as DANGA in Yorubaland, e.g. to
bi danga "go as quickly as a Danga dwarf." KHAFRA survives in AFARA, e.g. ma je afara
lit. "do not be afara," that is, do not delay, otherwise you will be caught and pressed into
compulsory service as King Khafra did in Ancient Egypt.
Sacred Numbers
According to Professor E. Wallis Budge, the sacred numbers in Ancient Egypt are' "3, 4,
7, 9, 27, 42, 75, 77, 110, etc. Thus we have three gods the triad), the three divisions of the
world, heaven, sky, and Tuat;four sons of Horus, four quarters of the world, four blazing
flames. ..four stairs four doors of heaven, four rudders of heaven, four vessels of blood, our
vessels of milk, seven Arits, seven hawks, seven-headed serpent, seven scorpions of Isis,
seven Spirits; nine gods in a Company, nine chiefs, nine mutchis, nine nations who use the
bow; twenty-seven gods (three Companies 9 x 3); forty-two nomes, forty-two assessors;
seventy-five Aresses to Ra; seventy-seven in magical papyri; one hundred and ten years the
limit of a man's life.
Nearly all the above numbers are sacred in West Africa. According to Dr. Parrinder,
"Three and its multiples, and seven, are generally sacred- At Porto Novo, during funeral
rites, a male corpse is placed nine times the grave before final rest, a female seven times;
for nine evenings following a fire is kept up at the threshold of the funeral chamber, seven
evenings for a woman; the same nine-seven motif is observed in infancy rites and in skull
removal. The belief is current among Fort and Yoruba hat men have nine pairs of ribs and
women seven.„L To these maybe added the Ewe, Yoruba and lbo four-day week, the
Ashanti seven-day week the forty-two days constituting an Adae ceremony period, the
Yoruba expression meje-meje "seven-seven" and other examples of the redness of the
numbers, notably the threefold and the fourfold formulae.
It is noteworthy that all the numbers are considered sacred by the dynastic Egyptians; there
is no evidence that they were confined to the pre-dynastic period or that all the sacred
numbers existed in that period. Many of the numbers (e.g. the forty-two assessors) relate to
ideas which were developed only during the dynastic period.
Dress
Attention has been called to the similarity of the dress of priests in Ancient Egypt to that
used by priests in West Africa. In Ancient Egypt the high priest used to wear the skin of a
panther (black leopard). in West Africa the high priest as well as other priests wears the
skin of a leopard.
Some of the pre-dynastic Egyptians, and even some dynastic Egyptians on occasions, go
naked. Children, too, up to a certain age go naked. All these survive in West Africa as well
as some of the types of clothing used in Ancient Egypt
Hieroglyphics
Hieroglyphics and emblems used by the pre-dynastic Egyptians and the dynastic Egyptians
survive in West Africa. They constitute a piece of evidence which opponents of the theory
of Egyptian influence on West Africa have not been able to assail.
The Hieroglyphics and the emblems which survive in West Africa have been described by
O.J. Lucas. Their origin is distinctly Egyptian-not "Phoenician" or "Atlantic," not "Islamic"
or "Arabian," not "Mesopotamian" or "Oriental," not "Hebraic" or "Palestinian," not
"unknown" or connected with some "primitive level of ideas, current in pre-historic
Africa."
Some of the criticisms arise from the difficulty of checking up the origin of words from a
dead or unfamiliar language. Whilst philologists can sometimes be able to trace the origin,
the average reader unfamiliar wit the dead or foreign language is apt to treat the derivation
as fantastic. The difficulty can also be great as in the case of a living or familiar language.
For example:
(i) "Bikasi Gado ben lobbi ala soema so, tee a gi da won lobb Pikien vo hem abra; vo ala
soema, disi bridebi na hem, no moe go Iasi ana vo dem habi liebi vo tugo:" °
(This is John 23 of the Bible in English of the Surinam nation ). Other critics have said
there is no unity in Ancient Egyptian religion.
"Each town, and indeed each village, honoured its own divinity, adored by the respective
inhabitants.-.. The Egyptians believed that each place was inhabited by a great number of
spirits, and that the lesser ones were subject to the chief spirit."-
Dr Margaret A. Murray feels that "by dividing the deities of Egypt into four categories the
bewildering pantheon becomes intelligible. The categories which are far from being
watertight compartments, are as follows:
I. Local Gods, originally animals, later represented with human bodies and animal heads.
2. Osiris and the attendant deities.
3. Deities without temples, originally belonging to the Pharaoh only. 4. The sill, and other
deities.
The forms of the religion according to the chronological order accepted by most of the
leading Egyptologists are as follows:
1. The Religion of Thinis-Abydos. The gods worshipped were: Osiris (Asiri, Osiri, or
Ausar, Lord of Abydos, Sun-god, Son of Scb and Nu; later described as Horus the Elder),
Isis (wife of Osiris); Horus the Younger (Horu-sa-Ast or Hori-se-Ast, son of Osiris and Isis;
later husband of his mother); Nephthys (the sister of Isis and the husband of Set), Hathor
(identified with Isis), Thoth (Telnuti or Zehu, god of time, eternity, righteousness and
widom) and Maat the goddess of truth and righteousness.
2.The religion of Heliopolis: The gods worshipped were: Ra (the sun god identified with
Osiris and Horus). Atum (or Tum name for the same functional good in the Lower
Kingdom), Shu the life giver born without a mother, and Tefnut his wife.
3. Religion under the Old Kingdom: The capital was Memphis, and the chief gods were
Ptah, Sechet (Bast), Neith.
4. Religion under the Middle Kingdom: Munt, Chem (Min), Cheminis, Amon, Khnum,
Sebek, Tannit, Hapi.
5. Relgion under the New Kingdom: Sutech(Set, as chief diety), Amun-Ra, Mut, Khonsu,
Aten(Sun god) and Aten-Ra (another sun god).
6. Religion from fall of Thebes to the Persian Conquests: Khnum was the chief god, god of
creativity and life giving in general, Ra (the upper heavens) and Shu(air), Set (earth), and
Osiris(underworld).
The fundermentals of the religion was (after Wallis Budge): 1. Belief in the immortality
ofthe soul and the recognition of friends and relatives after death.
3. Belief in the continued existence of the heart-soul, the Ka and it's shadow.
4. Belief in transmutation of offerings and the efficiency of funerary sacrifices and gifts.
6. Belief in a judgment, the good rewarded with everlasting life, the evil destroyed totally.
It should also be noted that the common people were not often admitted to the temples of
the great gods, and the practices of the common people differed from that religion rituals
performed by the priests. Magic became explicitly entwined during the Roman period with
the religion as it then existed.
O.J. Lucas' work emphasizes the influence of Ancient Egypt on West Africa. Valid
criticism of his work notes that he selected evidence, but of a typical nature from the tribes,
used in support of the theory. However Lucas is a native of the area he speaks most
forcifully on, and he knows the language as only a native can.
Sir E. A. Wallis Budge's book Osiris; The Egyptian Religion Of Resurrection gives one
of the most detailed comparisons of African and Egyptian religion to be found anywhere.
Budge had always contended that the ancient Egyptians were African to the core and this
bothered many scholars of his day who advocated an Asian origin for Egyptian civilization.
Listed below are some of the more striking links uncovered by Budge.