Thrice-Greatest Hermes, Vol. I — G. R. S. Mead (1906)
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The writer of this cosmogonical fragment was a priest or prophet of Hermes, and Hermes plays the most important part in the creation-story. Eeitzenstein then proceeds to show that in the oldest Egyptian cosmogony the cosmos is brought into being through the Divine Word, which Thoth, who seems to have originally been equated with the Sun-god, speaks forth. This gives him the opportunity of setting down the attributes ascribed to Thoth in Egypt in pre-Greek times.1 As, however, the same ground is covered more fully by Budge, we will now turn to his Gods of the Egyptians, or Studies in Egyptian Mythology (London, 1904), vol. i. pp. 400 ff., and lay under contribution the chapter entitled "Thoth (Tehuti) and Maat, and the other Goddesses who were associated with him," as the most recent work on the subject by a specialist in Egyptological studies, whose opinions, it is true, may doubtless on many points be called into question by other specialists, but whose data must be accepted by the layman as based on prolonged first-hand study of the original texts. In using the material supplied by Dr Budge, however, I shall venture on setting it forth as it appears to me — that is to say, with the ideas awakened in my own mind by the study of his facts.
THOTH ACCORDING TO BUDGE
In the Hymns to Ea in the Eitual or Book of the Dead, and in works of a similar nature, we find that Thoth and Maat stand one on either side of the Great God in his Boat, and that their existence was believed to be coeval with his own. Maat is thus seen to be the feminine counterpart, syzygy or shakti, of Thoth, and her name is associated with the idea of Truth and 1 Op. tit., pp. 71 ff.
Kighteousness — that which is right, true, real, genuine, upright, righteous, just, steadfast, unalterable.
His DEIFIC TITLES
From the inscriptions of the later dynastic period, moreover, we learn that Thoth was called "Lord of Khemennu (Hermopolis), Self-created, to whom none hath given birth, God One." He is the great Measurer, the Logos, " He who reckons in Heaven, the Counter of the Stars, the Enumerator of the Earth and of what is therein, and the Measurer of the Earth."
He is the " Heart of Ra which cometh forth in the form of the God Thoth."
As Lord of Hermopolis, where was his chief shrine, and of his temples in other cities, he was called " Lord of Divine Words," " Lord of Maat," " Judge of the two Combatant Gods " — that is, of Horus and Set. Among other titles we find him called " Twice-great," and " Thrice-great." " From this last," says Budge, " were derived the epithets ' Trismegistus ' and ' Termaximus ' of the classical writers." We, however, doubt if this is so, and prefer the explanation of Griffith, as we shall see later on.
In addition to these deific titles, which identify him with the Logos in the highest meaning of the term, he was also regarded as the Inventor and God of all arts and sciences ; he was " Lord of Books," " Scribe of the Gods," and " Mighty in speech " — that is to say, " his words took effect," says Budge ; his was the power of the " Spoken Word," the Word whose language is action and realisation. He was said to be the author of many of the so-called " funeral works " by means of which the " deceased " gained everlasting life. These books were, however, rather in their origin sermons of initiation for living men, setting forth the "death unto sin and the new birth unto righteousness." Thus in the Book of the Dead he plays a part to which are assigned powers greater than those of Osiris or even of Ea himself.
His SYMBOLS AND NAME
He is usually depicted in human form with the head of an ibis, or sometimes as an ibis ; but why he is so symbolised remains a mystery even unto this day. It is also of little purpose to set down the emblems he carries, or the various crowns he wears, without some notion of what these hidden symbols of a lost wisdom may purport. The meanings of these sacred signs were clear enough, we may believe, to those who were initiated into the " Language of the Word " ; to them they revealed the mystery, while for the profane they veiled and still veil their true significance.