Anhuri-shu, like all other solar manifestations, came to be associated with a goddess having the form or head of a lioness—a Sokhit, who took for the occasion the epithet of Mihit, the northern one. Some of the dead from this city are buried on the other side of the Nile, near the modern village of Mesheikh, at the foot of the Arabian chain, whose deep cliffs here approach somewhat near the river: the principal necropolis was at some distance to the east, near the sacred town of Abydos. It would appear that, at the outset, Abydos was the capital of the country, for the entire nome bore the same name as the city, and had adopted for its symbol the representation of the reliquary in which the god reposed.
In very early times Abydos fell into decay, and resigned its political rank to Thinis, but its religious importance remained unimpaired. The city occupied a long and narrow strip between the canal and the first slopes of the Libyan mountains. A brick fortress defended it from the incursions of the Bedouin, and beside it the temple of the god of the dead reared its naked walls. Here Anhuri, having passed from life to death, was worshipped under the name of Khontamentit, the chief of that western region whither souls repair on quitting this earth.
It is impossible to say by what blending of doctrines or by what political combinations this Sun of the Night came to be identified with Osiris of Mendes, since the fusion dates back to a very remote antiquity; it had become an established fact long before the most ancient sacred books were compiled. Osiris Khontamentit grew rapidly in popular favor, and his temple attracted annually an increasing number of pilgrims. The Great Oasis had been considered at first as a sort of mysterious paradise, whither the dead went in search of peace and happiness. It was called Uit, the Sepulchre; this name clung to it after it had become an actual Egyptian province, and the remembrance of its ancient purpose survived in the minds of the people, so that the "cleft," the gorge in the mountain through which the doubles journeyed toward it, never ceased to be regarded as one of the gates of the other world.
At the time of the New Year festivals, spirits flocked thither from all parts of the valley; they there awaited the coming of the dying sun, in order to embark with him and enter safely the dominions of Khontamentit. Abydos, even before the historic period, was the only town, and its god the only god, whose worship, practised by all Egyptians, inspired them all with an equal devotion.
Did this sort of moral conquest give rise, later on, to a belief in a material conquest by the princes of Thinis and Abydos, or is there an historical foundation for the tradition which ascribes to them the establishment of a single monarchy? It is the Thinite Menes, whom the Theban annalists point out as the ancestor of the glorious Pharaohs of the XVIII dynasty: it is he also who is inscribed in the Memphite chronicles, followed by Manetho, at the head of their lists of human kings, and all Egypt for centuries acknowledged him as its first mortal ruler.
It is true that a chief of Thinis may well have borne such a name, and may have accomplished feats which rendered him famous; but on closer examination his pretensions to reality disappear, and his personality is reduced to a cipher.
"This Menes, according to the priests, surrounded Memphis with dikes. For the river formerly followed the sand-hills for some distance on the Libyan side. Menes, having dammed up the reach about a hundred stadia to the south of Memphis, caused the old bed to dry up, and conveyed the river through an artificial channel dug midway between the two mountain ranges.
"Then Menes, the first who was king, having enclosed a space of ground with dikes, founded that town which is still called Memphis: he then made a lake around it to the north and west, fed by the river; the city he bounded on the east by the Nile." The history of Memphis, such as it can be gathered from the monuments, differs considerably from the tradition current in Egypt at the time of Herodotus.
It appears, indeed, that at the outset the site on which it subsequently arose was occupied by a small fortress, Anbu-hazu—the white wall—which was dependent on Heliopolis and in which Phtah possessed a sanctuary. After the "white wall" was separated from the Heliopolitan principality to form a nome by itself it assumed a certain importance, and furnished, so it was said, the dynasties which succeeded the Thinite. Its prosperity dates only, however, from the time when the sovereigns of the V and VI dynasties fixed on it for their residence; one of them, Papi I, there founded for himself and for his "double" after him, a new town, which he called Minnofiru, from his tomb. Minnofiru, which is the correct pronunciation and the origin of Memphis, probably signified "the good refuge," the haven of the good, the burying-place where the blessed dead came to rest beside Osiris.
The people soon forgot the true interpretation, or probably it did not fall in with their taste for romantic tales. They rather despised, as a rule, to discover in the beginnings of history individuals from whom the countries or cities with which they were familiar took their names: if no tradition supplied them with this, they did not experience any scruples in inventing one. The Egyptians of the time of the Ptolemies, who were guided in their philological speculations by the pronunciation in vogue around them, attributed the patronship of their city to a Princess Memphis, a daughter of its founder, the fabulous Uchoreus; those of preceding ages before the name had become altered thought to find in Minnofiru or "Mini Nofir," or "Menes the Good," the reputed founder of the capital of the Delta. Menes the Good, divested of his epithet, is none other than Menes, the first king of all Egypt, and he owes his existence to a popular attempt at etymology.
The legend which identifies the establishment of the kingdom with the construction of the city, must have originated at a time when Memphis was still the residence of the kings and the seat of government, at latest about the end of the Memphite period. It must have been an old tradition at the time of the Theban dynasties, since they admitted unhesitatingly the authenticity of the statements which ascribed to the northern city so marked a superiority over their own country. When the hero was once created and firmly established in his position, there was little difficulty in inventing a story about him which would portray him as a paragon and an ideal sovereign.
He was represented in turn as architect, warrior, and statesman; he had founded Memphis, he had begun the temple of Phtah, written laws and regulated the worship of the gods, particularly that of Hapis, and he had conducted expeditions against the Libyans. When he lost his only son in the flower of his age, the people improvised a hymn of mourning to console him—the "Maneros"—both the words and the tune of which were handed down from generation to generation.
He did not, moreover, disdain the luxuries of the table, for he invented the art of serving a dinner, and the mode of eating it in a reclining posture. One day, while hunting, his dogs, excited by something or other, fell upon him to devour him. He escaped with difficulty and, pursued by them, fled to the shore of Lake Mœris, and was there brought to bay; he was on the point of succumbing to them, when a crocodile took him on his back and carried him across to the other side. In gratitude he built a new town, which he called Crocodilopolis, and assigned to it for its god the crocodile which had saved him; he then erected close to it the famous labyrinth and a pyramid for his tomb.
Other traditions show him in a less favorable light. They accuse him of having, by horrible crimes, excited against him the anger of the gods, and allege that after a reign of sixty-two years he was killed by a hippopotamus which came forth from the Nile. They also relate that the Saite Tafnakhti, returning from an expedition against the Arabs, during which he had been obliged to renounce the pomp and luxuries of life, had solemnly cursed him, and had caused his imprecations to be inscribed upon a "stele"[21] set up in the temple of Amon at Thebes. Nevertheless, in the memory that Egypt preserved of its first Pharaoh, the good outweighed the evil. He was worshipped in Memphis, side by side with Phtah and Ramses II.; his name figured at the head of the royal lists, and his cult continued till the time of the Ptolemies.