. Osiris and the Egyptian resurrection;. Seti I opening the door of the shrine of , Abydos, Vol. I, p. Seti I addressing Osiris-Seker in his , Abydos, Vol. I, p. 44. among the Bahima resembles that in use among thepeople of Unyoro. Many of the names of evilly-disposed ancestral spirits are identical with the names fordiseases, and it seems as if certain diseases are believedto be sent by spirits whom the living have offended.^1 Johnston, Uganda, Vol. II, p. 631. 270 Osiris and the Egyptian Resurrection On the amulets worn in Abyssinia the persons forwhom they
. Osiris and the Egyptian resurrection;. Seti I opening the door of the shrine of , Abydos, Vol. I, p. Seti I addressing Osiris-Seker in his , Abydos, Vol. I, p. 44. among the Bahima resembles that in use among thepeople of Unyoro. Many of the names of evilly-disposed ancestral spirits are identical with the names fordiseases, and it seems as if certain diseases are believedto be sent by spirits whom the living have offended.^1 Johnston, Uganda, Vol. II, p. 631. 270 Osiris and the Egyptian Resurrection On the amulets worn in Abyssinia the persons forwhom they were made pray to be delivered from alarge number of fiends who are regarded as diseasespersonified, and who, probably, were ancestral Christians of Abyssinia naturally condemn thebelief in spirits of all kinds, and class them as thingsof evil. The people of Buvuma build tall, peakedfetish huts in which they place stones whereon offeringsare to be laid. Such stones are the equivalents of therectangular stone slabs, or tables for offerings, of theancient Egyptians, which have already been pict
Size: 1868px × 1338px
Photo credit: © Reading Room 2020 / Alamy / Afripics
License: Licensed
Model Released: No
Keywords: ., bookcentury1900, bookdecade1910, bookpublishernewyorkgpputnamsso
