32 files changed, 44401 insertions, 0 deletions

diff --git a/.gitattributes b/.gitattributes
new file mode 100644
index 0000000..6833f05
--- /dev/null
+++ b/.gitattributes
@@ -0,0 +1,3 @@
+* text=auto
+*.txt text
+*.md text
diff --git a/15932-0.txt b/15932-0.txt
new file mode 100644
index 0000000..fbd9e2a
--- /dev/null
+++ b/15932-0.txt
@@ -0,0 +1,10621 @@
+The Project Gutenberg EBook of The Literature of the Ancient Egyptians
+by E. A. Wallis Budge
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: The Literature of the Ancient Egyptians
+
+Author: E. A. Wallis Budge
+
+Release Date: May 29, 2005 [EBook #15932]
+
+Language: English
+
+Character set encoding: UTF-8
+
+*** START OF THIS PROJECT GUTENBERG EBOOK EGYPTIAN LITERATURE ***
+
+
+
+
+Produced by Jonathan Ingram, Peter Barozzi and the Online
+Distributed Proofreading Team.
+
+
+
+
+
+
+                                  THE
+
+                               LITERATURE
+
+                                 OF THE
+
+                            ANCIENT EGYPTIANS
+
+
+                                   BY
+
+                     E.A. WALLIS BUDGE, M.A., LITT.D.
+
+
+     _Sometime Scholar of Christ's College, Cambridge, and Tyrwhitt_
+         _Hebrew Scholar; Keeper of the Department of Egyptian_
+             _and Assyrian Antiquities in the British Museum_
+
+
+                                  1914
+
+
+                                 LONDON
+                        J.M. DENT & SONS LIMITED
+                   Aldine House, Bedford Street, W.C.
+
+
+
+[Frontispiece:
+  The Elysian Fields of the Egyptians according to the Papyrus of Ani.
+        1. Ani adoring the gods of Sekhet-Aaru.
+        2. Ani reaping in the Other World.
+        3. Ani ploughing in the Other World.
+        4. The abode of the perfect spirits, and the magical boats.]
+
+
+
+
+                                PREFACE
+
+
+This little book is intended to serve as an elementary introduction to
+the study of Egyptian Literature. Its object is to present a short
+series of specimens of Egyptian compositions, which represent all the
+great periods of literary activity in Egypt under the Pharaohs, to all
+who are interested in the study of the mental development of ancient
+nations. It is not addressed to the Egyptological specialist, to whom,
+as a matter of course, its contents are well known, and therefore its
+pages are not loaded with elaborate notes and copious references. It
+represents, I believe, the first attempt made to place before the public
+a summary of the principal contents of Egyptian Literature in a handy
+and popular form.
+
+The specimens of native Egyptian Literature printed herein are taken
+from tombs, papyri, stelæ, and other monuments, and, with few
+exceptions, each specimen is complete in itself. Translations of most of
+the texts have appeared in learned works written by Egyptologists in
+English, French, German, and Italian, but some appear in English for the
+first time. In every case I have collated my own translations with the
+texts, and, thanks to the accurate editions of texts which have appeared
+in recent years, it has been found possible to make many hitherto
+difficult passages clear. The translations are as literal as the
+difference between the Egyptian and English idioms will permit, but it
+has been necessary to insert particles and often to invert the order of
+the words in the original works in order to produce a connected meaning
+in English. The result of this has been in many cases to break up the
+short abrupt sentences in which the Egyptian author delighted, and
+which he used frequently with dramatic effect. Extraordinarily concise
+phrases have been paraphrased, but the meanings given to several unknown
+words often represent guess-work.
+
+In selecting the texts for translation in this book an attempt has been
+made to include compositions that are not only the best of their kind,
+but that also illustrate the most important branches of Egyptian
+Literature. Among these religious, mythological, and moral works bulk
+largely, and in many respects these represent the peculiar bias of the
+mind of the ancient Egyptian better than compositions of a purely
+historical character. No man was more alive to his own material
+interests, but no man has ever valued the things of this world less in
+comparison with the salvation of his soul and the preservation of his
+physical body. The immediate result of this was a perpetual demand on
+his part for information concerning the Other World, and for guidance
+during his life in this world. The priests attempted to satisfy his
+craving for information by composing the Books of the Dead and the other
+funerary works with which we are acquainted, and the popularity of these
+works seems to show that they succeeded. From the earliest times the
+Egyptians regarded a life of moral excellence upon earth as a necessary
+introduction to the life which he hoped to live with the blessed in
+heaven. And even in pyramid times he conceived the idea of the existence
+of a God Who judged rightly, and Who set "right in the place of wrong."
+This fact accounts for the reverence in which he held the Precepts of
+Ptah-hetep, Kaqemna, Herutataf, Amenemhāt I, Ani, Tuauf, Amen-hetep, and
+other sages. To him, as to all Africans, the Other World was a very real
+thing, and death and the Last Judgment were common subjects of his daily
+thoughts. The great antiquity of this characteristic of the Egyptian is
+proved by a passage in a Book of Precepts, which was written by a king
+of the ninth or tenth dynasty for his son, who reigned under the name of
+Merikarā. The royal writer in it reminds his son that the Chiefs [of
+Osiris] who judge sinners perform their duty with merciless justice on
+the Day of Judgment. It is useless to assume that length of years will
+be accepted by them as a plea of justification. With them the lifetime
+of a man is only regarded as a moment. After death these Chiefs must be
+faced, and the only things that they will consider will be his works.
+Life in the Other World is for ever, and only the reckless fool forgets
+this fact. The man who has led a life free from lies and deceit shall
+live after death like a god.
+
+The reader who wishes to continue his studies of Egyptian Literature
+will find abundant material in the list of works given on pp. 256-8.
+
+                                                E.A. WALLIS BUDGE.
+
+ BRITISH MUSEUM,
+_April_ 17, 1914.
+
+
+
+
+                                 CONTENTS
+
+CHAP.                                                               PAGE
+   I.  THOTH, THE AUTHOR OF EGYPTIAN LITERATURE. WRITING MATERIALS,
+           PAPYRUS, INK AND INK-POT, PALETTE, &c.                      1
+
+  II.  THE PYRAMID TEXTS:                                              9
+           The Book of Opening the Mouth                              13
+           The Liturgy of Funerary Offerings                          16
+           Hymns to the Sky-goddess and Sun-god                       18
+           The King in Heaven                                         20
+           The Hunting and Slaughter of the Gods by the King          21
+
+ III.  STORIES OF MAGICIANS WHO LIVED UNDER THE ANCIENT EMPIRE:       25
+           Ubaaner and the Wax Crocodile                              25
+           The Magician Tchatchamānkh and the Gold Ornament           27
+           Teta, who restored Life to Dead Animals, &c.               29
+           Rut-tetet and the Three Sons of Rā                         33
+
+  IV.  THE BOOK OF THE DEAD:                                          37
+           Summary of Chapters                                        42
+           Hymns, Litany, and Extracts from the Book of the Dead      44
+           The Great Judgment                                         51
+
+   V.  BOOKS OF THE DEAD OF THE GRÆCO-ROMAN PERIOD:                   59
+           Book of Breathings                                         59
+           Book of Traversing Eternity                                61
+           The Lamentations of Isis and Nephthys                      62
+           The Festival Songs of Isis and Nephthys                    64
+           The Book of Making Splendid the Spirit of Osiris           64
+
+  VI.  THE EGYPTIAN STORY OF THE CREATION                             67
+
+ VII.  LEGENDS OF THE GODS:                                           71
+           The Destruction of Mankind                                 71
+           The Legend of Rā and Isis                                  74
+           The Legend of Horus of Behutet                             77
+           The Legend of Khnemu and the Seven Years' Famine           83
+           The Legend of the Wanderings of Isis                       87
+           The Legend of the Princess of Bekhten                      92
+
+VIII. HISTORICAL LITERATURE:                                          98
+          Extract from the Palermo Stone                             100
+          Edict against the Blacks                                   101
+          Inscription of Usertsen III at Semnah                      101
+          Campaign of Thothmes II in the Sūdān                       102
+          Capture of Megiddo by Thothmes III                         103
+          The Conquests of Thothmes III summarised by Amen-Rā        106
+          Summary of the Reign of Rameses III                        110
+          The Invasion and Conquest of Egypt by Piānkhi              116
+
+  IX. AUTOBIOGRAPHICAL LITERATURE:                                   126
+          The Autobiography of Una                                   127
+          The Autobiography of Herkhuf                               131
+          The Autobiography of Ameni Amenemhāt                       135
+          The Autobiography of Thetha                                137
+          The Autobiography of Amasis, the Naval Officer             140
+          The Autobiography of Amasis, surnamed Pen-Nekheb           143
+          The Autobiography of Tehuti, the Erpā                      145
+          The Autobiography of Thaiemhetep                           149
+
+   X. TALES OF TRAVEL AND ADVENTURE:                                 155
+          The Story of Sanehat                                       155
+          The Story of the Educated Peasant Khuenanpu                169
+          The Journey of the Priest Unu-Amen into Syria              185
+
+  XI. FAIRY TALES:                                                   196
+          The Tale of the Two Brothers                               196
+          The Story of the Shipwrecked Traveller                     207
+
+ XII. EGYPTIAN HYMNS TO THE GODS:                                    214
+          Hymn to Amen-Rā                                            214
+          Hymn to Amen                                               219
+          Hymn to the Sun-god                                        220
+          Hymn to Osiris                                             221
+          Hymn to Shu                                                222
+
+XIII. MORAL AND PHILOSOPHICAL LITERATURE:                            224
+          The Precepts of Ptah-hetep                                 225
+          The Maxims of Ani                                          228
+          The Talk of a Man who was tired of Life with His Soul      231
+          The Lament of Khakhepersenb, surnamed Ankhu                235
+          The Lament of Apuur                                        236
+
+ XIV. EGYPTIAN POETICAL COMPOSITIONS:                                241
+          The Poem in the Tomb of Antuf                              242
+
+  XV. MISCELLANEOUS LITERATURE:                                      244
+          The Book of Two Ways                                       244
+          The Book "Am Tuat"                                         244
+          The Book of Gates                                          246
+          The Ritual of Embalmment                                   247
+          The Ritual of the Divine Cult                              248
+          The Book "May My Name Flourish"                            250
+          The Book of Āapep                                          250
+          The Instructions of Tuauf                                  250
+          Medical Papyri                                             252
+          Magical Papyri                                             252
+          Legal Documents                                            253
+          Historical Romances                                        254
+          Mathematical Papyri                                        254
+
+      EDITIONS OF EGYPTIAN TEXTS, TRANSLATIONS, &c.                  256
+
+      INDEX                                                          259
+
+
+
+
+                              ILLUSTRATIONS
+
+                                                                    PAGE
+THE ELYSIAN FIELDS OF THE EGYPTIANS                       _Frontispiece_
+
+THOTH, THE SCRIBE OF THE GODS                                          3
+
+THOTH AND AMEN-RĀ SUCCOURING ISIS                                      5
+
+EGYPTIAN WRITING PALETTES                            _To face_         6
+
+VIGNETTE FROM THE BOOK OF THE DEAD (Chapter XCII)    _To face_        42
+
+HER-HERU AND QUEEN NETCHEMET RECITING A HYMN         _To face_        44
+
+HER-HERU AND QUEEN NETCHEMET STANDING IN THE
+     HALL OF OSIRIS                                  _To face_        52
+
+STELE RELATING THE STORY OF THE HEALING OF BENTRESHT                  94
+
+STELE ON WHICH IS CUT THE SPEECH OF AMEN-RĀ                          107
+
+A PAGE FROM THE GREAT HARRIS PAPYRUS                 _To face_       110
+
+STELE ON WHICH IS CUT THE AUTOBIOGRAPHY OF THAIEMHETEP               150
+
+A PAGE OF THE TALE OF THE TWO BROTHERS               _To face_       196
+
+
+
+
+                  THE LITERATURE OF THE ANCIENT EGYPTIANS
+
+                                CHAPTER I
+
+                 THOTH, THE AUTHOR OF EGYPTIAN LITERATURE.
+                         WRITING MATERIALS, ETC.
+
+
+The Literature of ancient Egypt is the product of a period of about four
+thousand years, and it was written in three kinds of writing, which are
+called hieroglyphic, hieratic, and demotic. In the first of these the
+characters were pictures of objects, in the second the forms of the
+characters were made as simple as possible so that they might be written
+quickly, and in the third many of them lost their picture form
+altogether and became mere symbols. Egyptian writing was believed to
+have been invented by the god Tehuti, or Thoth, and as this god was
+thought to be a form of the mind and intellect and wisdom of the God who
+created the heavens and the earth, the picture characters, or
+hieroglyphs as they are called, were held to be holy, or divine, or
+sacred. Certain religious texts were thought to possess special virtue
+when written in hieroglyphs, and the chapters and sections of books that
+were considered to have been composed by Thoth himself were believed to
+possess very great power, and to be of the utmost benefit to the dead
+when they were written out for them in hieroglyphs, and buried with them
+in their coffins. Thoth also invented the science of numbers, and as he
+fixed the courses of the sun, moon, and stars, and ordered the seasons,
+he was thought to be the first astronomer. He was the lord of wisdom,
+and the possessor of all knowledge, both heavenly and earthly, divine
+and human; and he was the author of every attempt made by man to draw,
+paint, and carve. As the lord and maker of books, and as the skilled
+scribe, he was the clerk of the gods, and kept the registers wherein the
+deeds of men were written down. The deep knowledge of Thoth enabled him
+to find out the truth at all times, and this ability caused the
+Egyptians to assign to him the position of Chief Judge of the dead. A
+very ancient legend states that Thoth acted in this capacity in the
+great trial that took place in heaven when Osiris was accused of certain
+crimes by his twin-brother Set, the god of evil. Thoth examined the
+evidence, and proved to the gods that the charges made by Set were
+untrue, and that Osiris had spoken the truth and that Set was a liar.
+For this reason every Egyptian prayed that Thoth might act for him as he
+did for Osiris, and that on the day of the Great Judgment Thoth might
+preside over the weighing of his heart in the Balance. All the important
+religious works in all periods were believed to have been composed
+either by himself, or by holy scribes who were inspired by him. They
+were believed to be sources of the deepest wisdom, the like of which
+existed in no other books in the world. And it is probably to these
+books that Egypt owed her fame for learning and wisdom, which spread
+throughout all the civilised world. The "Books of Thoth," which late
+popular tradition in Egypt declared to be as many as 36,525 in number,
+were revered by both natives and foreigners in a way which it is
+difficult for us in these days to realise. The scribes who studied and
+copied these books were also specially honoured, for it was believed
+that the spirit of Thoth, the twice-great and thrice-great god, dwelt in
+them. The profession of the scribe was considered to be most honourable,
+and its rewards were great, for no rank and no dignity were too high for
+the educated scribe. Thoth appears in the papyri and on the monuments as
+an ibis-headed man, and his companion is usually a dog-headed ape called
+"Asten." In the Hall of the Great Judgment he is seen holding in one
+hand a reed with which he is writing on a palette the result of the
+weighing of the heart of the dead man in the Balance. The gods accepted
+the report of Thoth without question, and rewarded the good soul and
+punished the bad according to his statement. From the beginning to the
+end of the history of Egypt the position of Thoth as the "righteous
+judge," and framer of the laws by which heaven and earth, and men and
+gods were governed, remained unchanged.
+
+[Illustration: Thoth, the Scribe of the Gods.]
+
+The substances used by the Egyptians for writing upon were very
+numerous, but the commonest were stone of various kinds, wood, skin, and
+papyrus. The earliest writings were probably traced upon these
+substances with some fluid, coloured black or red, which served as ink.
+When the Egyptians became acquainted with the use of the metals they
+began to cut their writings in stone. The text of one of the oldest
+chapters of the Book of the Dead (LXIV) is said in the Rubric to the
+chapter to have been "found" cut upon a block of "alabaster of the
+south" during the reign of Menkaurā, a king of the fourth dynasty, about
+3700 B.C. As time went on and men wanted to write long texts or
+inscriptions, they made great use of wood as a writing material, partly
+on account of the labour and expense of cutting in stone. In the British
+Museum many wooden coffins may be seen with their insides covered with
+religious texts, which were written with ink as on paper. Sheepskin, or
+goatskin, was used as a writing material, but its use was never general;
+ancient Egyptian documents written on skin or, as we should say, on
+parchment, are very few. At a very early period the Egyptians learned
+how to make a sort of paper, which is now universally known by the name
+of "papyrus." When they made this discovery cannot be said, but the
+hieroglyphic inscriptions of the early dynasties contain the picture of
+a roll of papyrus, and the antiquity of the use of papyrus must
+therefore be very great. Among the oldest dated examples of inscribed
+papyrus may be noted some accounts which were written in the reign of
+King Assa (fourth dynasty, 3400 B.C.), and which were found at Sakkārah,
+about 20 miles to the south of Cairo.
+
+Papyrus was made from the papyrus plant that grew and flourished in the
+swamps and marshes of Lower Egypt, and in the shallow pools that were
+formed by the annual Nile flood. It no longer grows in Egypt, but it is
+found in the swamps of the Egyptian Sūdān, where it grows sometimes to
+a height of 25 feet. The roots and the stem, which is often thicker than
+a man's arm, are used as fuel, and the head, which is large and rounded,
+is in some districts boiled and eaten as a vegetable. The Egyptian
+variety of the papyrus plant was smaller than that found in the Sūdān,
+and the Egyptians made their paper from it by cutting the inner part of
+the stem into thin strips, the width of which depended upon the
+thickness of the stem; the length of these varied, of course, with the
+length of the stem. To make a sheet of papyrus several of these strips
+were laid side by side lengthwise, and several others were laid over
+them crosswise. Thus each sheet of papyrus contained two layers, which
+were joined together by means of glue and water or gum. Pliny, a Roman
+writer, states (Bohn's edition, vol. iii. p. 189) that Nile water,
+which, when in a muddy state, has the peculiar qualities of glue, was
+used in fastening the two layers of strips together, but traces of gum
+have actually been found on papyri. The sheets were next pressed and
+then dried in the sun, and when rubbed with a hard polisher in order to
+remove roughnesses, were ready for use.[1] By adding sheet to sheet,
+rolls of papyrus of almost any length could be made. The longest roll in
+the British Museum is 133 feet long by 16-1/2 inches high (Harris
+Papyrus, No. 1), and the second in length is a copy of the Book of the
+Dead, which is 123 feet long and 18-1/2 inches high; the latter contains
+2666 lines of writing arranged in 172 columns. The rolls on which
+ordinary compositions were written were much shorter and not so high,
+for they are rarely more than 20 feet long, and are only from 8 to 10
+inches in height.
+
+[Illustration: Thoth and Amen-Rā Succouring Isis in the Papyrus Swamps.]
+
+The scribe mixed on his palette the paints which he used. This palette
+usually consisted of a piece of alabaster, wood, ivory, or slate, from 8
+to 16 inches in length and from 2 to 3-1/2 inches in width; all four
+corners were square. At one end of the palette a number of oval or
+circular hollows were sunk to hold ink or paint. Down the middle was cut
+a groove, square at one end and sloping at the other, in which the
+writing reeds were placed. These were kept in position by a piece of
+wood glued across the middle of the palette, or by a sliding cover,
+which also served to protect the reeds from injury. On the sides of this
+groove are often found inscriptions that give the name of the owner of
+the palette, and that contain prayers to the gods for funerary
+offerings, or invocations to Thoth, the inventor of the art of writing.
+The black ink used by the scribes was made of lamp-black or of
+finely-powdered charcoal mixed with water, to which a very small
+quantity of gum was probably added. Red and yellow paint were made from
+mineral earths or ochres, blue paint was made from lapis-lazuli powder,
+green paint from sulphate of copper, and white paint from lime-white.
+Sometimes the ink was placed in small wide-mouthed pots made of Egyptian
+porcelain or alabaster. The scribe rubbed down his colours on a stone
+slab with a small stone muller. The writing reed, which served as a pen,
+was from 8 to 10 inches long, and from one-sixteenth to one-eighth of an
+inch in diameter; the end used in writing was bruised and not cut. In
+late times a very much thicker reed was used, and then the end was cut
+like a quill or steel pen. Writing reeds of this kind were carried in
+boxes of wood and metal specially made for the purpose. Many specimens
+of all kinds of Egyptian writing materials are to be seen in the
+Egyptian Rooms of the British Museum.
+
+[Footnote 1: In some parts of Mesopotamia where scribes at the present
+day use rough paper made in Russia, each sheet before being written upon
+is laid upon a board and polished by means of a glass bottle.]
+
+[Illustration: Wooden Palette of Rāmeri, an official of Thothmes IV.
+1470 B.C. Wooden Palette of Aāhmes I, King of Egypt 1600 B.C.]
+
+As papyrus was expensive the pupils in the schools attached to the great
+temples of Egypt wrote their exercises and copies of standard literary
+compositions on slices of white limestone of fine texture, or upon
+boards, in the shape of modern slates used in schools, whitened with
+lime. The "copies" from which they worked were written by the teacher on
+limestone slabs of somewhat larger size. Copies of the texts that masons
+cut upon the walls of temples and other monuments were also written on
+slabs of this kind, and when figures of kings or gods were to be
+sculptured on the walls their proportions were indicated by
+perpendicular and horizontal lines drawn to scale. Portions of broken
+earthen-ware pots were also used for practising writing upon, and in the
+Ptolemaic and Roman Periods lists of goods, and business letters, and
+the receipts given by the tax-gatherers, were written upon potsherds. In
+still later times, when skin or parchment was as expensive as papyrus,
+the Copts, or Egyptian Christians, used slices of limestone and
+potsherds for drafts of portions of the Scriptures and letters in much
+the same way as did their ancestors.
+
+A roll of papyrus when not in use was kept in shape by a string or piece
+of papyrus cord, which was tied in a bow; sometimes, especially in the
+case of legal documents, a clay seal bearing the owner's name was
+stamped on the cord. Valuable rolls were kept in wooden cases or "book
+boxes," which were deposited in a chamber or "house" set apart for the
+purpose, which was commonly called the "house of books," _i.e._ the
+library. Having now described the principal writing materials used by
+the ancient Egyptians, we may pass on to consider briefly the various
+classes of Egyptian Literature that have come down to us.
+
+
+
+
+                               CHAPTER II
+
+                            THE PYRAMID TEXTS
+
+
+"Pyramid Texts" is the name now commonly given to the long hieroglyphic
+inscriptions that are cut upon the walls of the chambers and corridors
+of five pyramids at Sakkārah. The oldest of them was built for Unas, a
+king of the fifth dynasty, and the four others were built for Teta, Pepi
+I, Merenrā, and Pepi II, kings of the sixth dynasty. According to the
+calculation of Dr. Brugsch, they were all built between 3300 and 3150
+B.C., but more recent theories assign them to a period about 700 years
+later. These Texts represent the oldest religious literature known to
+us, for they contain beliefs, dogmas, and ideas that must be thousands
+of years older than the period of the sixth dynasty when the bulk of
+them was drafted for the use of the masons who cut them inside the
+pyramids. It is probable that certain sections of them were composed by
+the priests for the benefit of the dead in very primitive times in
+Egypt, when the art of writing was unknown, and that they were repeated
+each time a king died. They were first learned by heart by the funerary
+priests, and then handed on from mouth to mouth, generation after
+generation, and at length after the Egyptians had learned to write, and
+there was danger of their being forgotten, they were committed to
+writing. And just as these certain sections were absorbed into the great
+body of Pyramid Texts of the sixth dynasty, so portions of the Texts of
+the sixth dynasty were incorporated into the great Theban Book of the
+Dead, and they appear in papyri that were written more than 2000 years
+later. The Pyramid Texts supply us with much information concerning the
+religious beliefs of the primitive Egyptians, and also with many
+isolated facts of history that are to be found nowhere else, but of the
+meaning of a very large number of passages we must always remain
+ignorant, because they describe states of civilisation, and conditions
+of life and climate, of which no modern person can form any true
+conception. Besides this the meanings of many words are unknown, the
+spelling is strange and often inexplicable, the construction of the
+sentence is frequently unlike anything known in later texts, and the
+ideas that they express are wholly foreign to the minds of students of
+to-day, who are in every way aliens to the primitive Egyptian African
+whose beliefs these words represent. The pyramids at Sakkārah in which
+the Pyramid Texts are found were discovered by the Frenchman, Mariette,
+in 1880. Paper casts of the inscriptions, which are deeply cut in the
+walls and painted green, were made for Professor Maspero, the Director
+of the Service of Antiquities in Egypt, and from these he printed an
+edition in hieroglyphic type of all five texts, and added a French
+translation of the greater part of them. Professor Maspero correctly
+recognised the true character of these old-world documents, and his
+translation displayed an unrivalled insight into the true meaning of
+many sections of them. The discovery and study of other texts and the
+labours of recent workers have cleared up passages that offered
+difficulties to him, but his work will remain for a very long time the
+base of all investigations.
+
+The Pyramid Texts, and the older texts quoted or embodied in them, were
+written, like every religious funerary work in Egypt, for the benefit of
+the king, that is to say, to effect his glorious resurrection and to
+secure for him happiness in the Other World, and life everlasting. They
+were intended to make him become a king in the Other World as he had
+been a king upon earth; in other words, he was to reign over the gods,
+and to have control of all the powers of heaven, and to have the power
+to command the spirits and souls of the righteous, as his ancestors the
+kings of Egypt had ruled their bodies when they lived on earth. The
+Egyptians found that their king, who was an incarnation of the "Great
+God," died like other men, and they feared that, even if they succeeded
+in effecting his resurrection by means of the Pyramid Texts, he might
+die a second time in the Other World. They spared no effort and left no
+means untried to make him not only a "living soul" in the Tuat, or Other
+World, but to keep him alive there. The object of every prayer, every
+spell, every hymn, and every incantation contained in these Texts, was
+to preserve the king's life. This might be done in many ways. In the
+first place it was necessary to provide a daily supply of offerings,
+which were offered up in the funerary temple that was attached to every
+pyramid. The carefully selected and duly appointed priest offered these
+one by one, and as he presented each to the spirit of the king he
+uttered a formula that was believed to convert the material food into a
+substance possessing a spiritual character and fit to form the food of
+the _ka_, or "double," or "vital power," of the dead king. The offerings
+assisted in renewing his life, and any failure to perform this service
+was counted a sin against the dead king's spirit. It was also necessary
+to perform another set of ceremonies, the object of which was to "open
+the mouth" of the dead king, _i.e._ to restore to him the power to
+breathe, think, speak, taste, smell, and walk. At the performance of
+these ceremonies it was all-important to present articles of food,
+wearing apparel, scents and unguents, and, in short, every object that
+the king was likely to require in the Other World. The spirits of all
+these objects passed into the Other World ready for use by the spirit of
+the king. It follows as a matter of course that the king in the Other
+World needed a retinue, and a bodyguard, and a host of servants, just as
+he needed slaves upon earth. In primitive times a large number of
+slaves, both male and female, were slain when a king died, and their
+bodies were buried in his tomb, whilst their spirits passed into the
+Other World to serve the spirit of the king, just as their bodies had
+served his body upon earth. As the king had enemies in this world, so it
+was thought he would have enemies in the Other World, and men feared
+that he would be attacked or molested by evilly-disposed gods and
+spirits, and by deadly animals and serpents, and other noxious reptiles.
+To ward off the attacks of these from his tomb, and his mummified body,
+and his spirit, the priest composed spells of various kinds, and the
+utterance of such, in a proper manner, was believed to render him immune
+from the attacks of foes of all kinds. Very often such spells took the
+form of prayers. Many of the spells were exceedingly ancient, even in
+the Pyramid Period; they were, in fact, so old that they were
+unintelligible to the scribes of the day. They date from the time when
+the Egyptians believed more in magic than religion; it is possible that
+when they were composed, religion, in our sense of the word, was still
+undeveloped among the Egyptians.
+
+When the Pyramid Texts were written men believed that the welfare of
+souls and spirits in the Other World could be secured by the prayers of
+the living. Hence we find in them numerous prayers for the dead, and
+hymns addressed to the gods on their behalf, and extracts from many
+kinds of ancient religious books. When these were recited, and offerings
+made both to the gods and to the dead, it was confidently believed that
+the souls of the dead received special consideration and help from the
+gods, and from all the good spirits who formed their train. These
+prayers are very important from many points of view, but specially so
+from the fact that they prove that the Egyptians who lived under the
+sixth dynasty attached more importance to them than to magical spells
+and incantations. In other words, the Egyptians had begun to reject
+their belief in the efficacy of magic, and to develop a belief of a more
+spiritual character. There were many reasons for this development, but
+the most important was the extraordinary growth of the influence of the
+religion of Osiris, which had before the close of the period of the
+sixth dynasty spread all over Egypt. This religion promised to all who
+followed it, high or low, rich or poor, a life in the world beyond the
+grave, after a resurrection that was made certain to them through the
+sufferings, death, and resurrection of Osiris, who was the incarnation
+of the great primeval god who created the heavens and the earth. A few
+extracts illustrating the general contents of the Pyramid Texts may now
+be given.
+
+I. Mention has already been made of the "opening of the mouth" of the
+dead king: under the earliest dynasties this ceremony was performed on a
+statue of the king. Water was sprinkled before it, and incense was
+burnt, and the statue was anointed with seven kinds of unguents, and its
+eyes smeared with eye paint. After the statue had been washed and
+dressed a meal of sepulchral offerings was set before it. The essential
+ceremony consisted in applying to the lips of the statue a curiously
+shaped instrument called the PESH KEF, with which the bandages that
+covered the mouth of the dead king in his tomb were supposed to be cut
+and the mouth set free to open. In later times the Liturgy of Opening
+the Mouth was greatly enlarged and was called the Book of Opening the
+Mouth. The ceremonies were performed by the Kher-heb priest, the son of
+the deceased, and the priests and ministrants called Sameref, Sem, Smer,
+Am-as, Am-khent, and the assistants called Mesentiu. First of all
+incense was burnt, and the priest said, "Thou art pure," four times.
+Water was then sprinkled over the statue and the priest said, "Thou art
+pure. Thou art pure. Thy purifications are the purifications of
+Horus,[1] and the purifications of Horus are thy purifications." This
+formula was repeated three times, once with the name of Set,[2] once
+with the name of Thoth,[3] and once with the name of Sep. The priest
+then said, "Thou hast received thy head, and thy bones have been brought
+unto thee before Keb."[4] During the performance of the next five
+ceremonies, in which incense of various kinds was offered, the priest
+said: "Thou art pure (four times). That which is in the two eyes of
+Horus hath been presented unto thee with the two vases of Thoth, and
+they purify thee so that there may not exist in thee the power of
+destruction that belongeth unto thee. Thou art pure. Thou art pure. Pure
+is the _seman_ incense that openeth thy mouth. Taste the taste thereof
+in the divine dwelling. _Seman_ incense is the emission of Horus; it
+stablisheth the heart of Horus-Set, it purifieth the gods who are in the
+following of Horus. Thou art censed with natron. Thou art established
+among the gods thy brethren. Thy mouth is like that of a sucking calf on
+the day of its birth. Thou art censed. Thou art censed. Thou art pure.
+Thou art pure. Thou art established among thy brethren the gods. Thy
+head is censed. Thy mouth is censed. Thy bones are purified. [Decay]
+that is inherent in thee shall not touch thee. I have given thee the Eye
+of Horus,[5] and thy face is filled therewith. Thou art shrouded in
+incense (say twice)."[6]
+
+[Footnote 1: A form of the Sun-god.]
+
+[Footnote 2: Originally a benevolent god: later the great god of evil.]
+
+[Footnote 3: The scribe of the gods, lord of wisdom: see pp. 1,2.]
+
+[Footnote 4: The Earth-god.]
+
+[Footnote 5: Horus gave his eye to Osiris, and thereby restored life to
+him.]
+
+[Footnote 6: Repetitions are omitted.]
+
+The next ceremony, the ninth, represented the re-birth of the king, who
+was personified by a priest. The priest, wrapped in the skin of a bull,
+lay on a small bed and feigned death. When the chief priest had said, "O
+my father," four times, the priest representing the king came forth from
+the bull's skin, and sat up; this act symbolized the resurrection of the
+king in the form of a spirit-body (_sāhu_). The chief priest then
+asserted that the king was alive, and that he should never be removed,
+and that he was similar in every way to Horus. The priest personifying
+the king then put on a special garment, and taking a staff or sceptre in
+his hand, said, "I love my father and his transformation. I have made my
+father, I have made a statue of him, a large statue. Horus loveth those
+who love him." He then pressed the lips of the statue, and said, "I have
+come to embrace thee. I am thy son. I am Horus. I have pressed for thee
+thy mouth.... I am thy beloved son." The words then said by the chief
+priest, "I have delivered this mine eye from his mouth, I have cut off
+his leg," mean that the king was delivered from the jaws of death, and
+that a grievous wound had been inflicted on the god of death, _i.e._
+Set.
+
+Whilst these ceremonies were being performed the animals brought to be
+sacrificed were slain. Chief of these were two bulls, gazelle, geese,
+&c., and their slaughter typified the conquest and death of the enemies
+of the dead king. The heart and a fore-leg of each bull were presented
+to the statue of the king, and the priest said: "Hail, Osiris! I have
+come to embrace thee. I am Horus. I have pressed for thee thy mouth. I
+am thy beloved Son. I have opened thy mouth. Thy mouth hath been made
+firm. I have made thy mouth and thy teeth to be in their proper places.
+Hail, Osiris![1] I have opened thy mouth with the Eye of Horus." Then
+taking two instruments made of metal the priest went through the motion
+of cutting open the mouth and eyes of the statue, and said: "I have
+opened thy mouth. I have opened thy two eyes. I have opened thy mouth
+with the instrument of Anpu.[2] I have opened thy mouth with the Meskha
+instrument wherewith the mouth of the gods was opened. Horus openeth the
+mouth and eyes of the Osiris. Horus openeth the mouth of the Osiris even
+as he opened the mouth of his father. As he opened the mouth of the god
+Osiris so shall he open the mouth of my father with the iron that cometh
+forth from Set, with the Meskha instrument of iron wherewith he opened
+the mouth of the gods shall the mouth of the Osiris be opened. And the
+Osiris shall walk and shall talk, and his body shall be with the Great
+Company of the Gods who dwell in the Great House of the Aged One (_i.e._
+the Sun-god) who dwelleth in Anu.[3] And he shall take possession of the
+Urrt Crown therein before Horus, the Lord of mankind. Hail, Osiris!
+Horus hath opened thy mouth and thine eyes with the instruments Sebur
+and An, wherewith the mouths of the gods of the South were opened....
+All the gods bring words of power. They recite them for thee. They make
+thee to live by them. Thou becomest the possessor of twofold strength.
+Thou makest the passes that give thee the fluid of life, and their life
+fluid is about thee. Thou art protected, and thou shalt not die. Thou
+shalt change thy form [at pleasure] among the Doubles[4] of the gods.
+Thou shalt rise up as a king of the South. Thou shalt rise up as a king
+of the North. Thou art endowed with strength like all the gods and their
+Doubles. Shu[5] hath equipped thee. He hath exalted thee to the height
+of heaven. He hath made thee to be a wonder. He hath endowed thee with
+strength."
+
+[Footnote 1: It was assumed that the king after death became a being
+with the nature of Osiris, and he was therefore addressed as "Osiris."]
+
+[Footnote 2: Or Anubis, a very ancient god who presided over embalming;
+he appears in the form of a man with the head of a dog or jackal.]
+
+[Footnote 3: The On of the Bible, the Heliopolis of the Greeks. This
+city lay a few miles to the east of the modern city of Cairo.]
+
+[Footnote 4: Every living thing possessed a KA or "double," which was
+the vital power of the heart and could live after the death of the
+body.]
+
+[Footnote 5: The Air-god, the son of Keb and Nut.]
+
+The ceremonies that followed concerned the dressing of the statue of the
+king and his food. Various kinds of bandlets and a collar were
+presented, and the gift of each endowed the king in the Other World with
+special qualities. The words recited by the priest as he offered these
+and other gifts were highly symbolic, and were believed to possess great
+power, for they brought the Double of the king back to this earth to
+live in the statue, and each time they were repeated they renewed the
+life of the king in the Other World.
+
+
+II. The _Liturgy of Funerary Offerings_ was another all-important work.
+The oldest form of it, which is found in the Pyramid Texts, proves that
+even under the earliest dynasties the belief in the efficacy of
+sacrifices and offerings was an essential of the Egyptian religion. The
+opening ceremonies had for their object the purification of the deceased
+by means of sprinkling with water in which salt, natron, and other
+cleansing substances had been dissolved, and burning of incense. Then
+followed the presentation of about one hundred and fifty offerings of
+food of all kinds, fruit, flowers, vegetables, various kinds of wine,
+seven kinds of precious ointments, wearing apparel of the kind suitable
+for a king, &c. As each object was presented to the spirit of the king,
+which was present in his statue in the Tuat Chamber of the tomb, the
+priest recited a form of words, which had the effect of transmuting the
+substance of the object into something which, when used or absorbed by
+the king's spirit, renewed the king's life and maintained his existence
+in the Other World. Every object was called the "Eye of Horus," in
+allusion to its life-giving qualities. The following extracts illustrate
+the Liturgy of Funerary Offerings:
+
+32. This libation is for thee, Osiris, this libation is for thee,
+Unas.[1] (_Here offer cold water of the North._) It cometh forth before
+thy son, cometh forth before Horus. I have come, I have brought unto
+thee the Eye of Horus, that thy heart may be refreshed thereby. I have
+brought it and have set it under thy sandals, and I present unto thee
+that which flowed forth from thee. There shall be no stoppage to thy
+heart whilst it is with thee, and the offerings that appear at the
+command[2] shall appear at thy word of command. (_Recite four times._)
+
+[Footnote 1: The king who is identified with Osiris.]
+
+[Footnote 2: The deceased who possessed the words of power uttered in
+the tomb the names of the offerings he required, and the offerings
+appeared forthwith.]
+
+37. Thou hast taken possession of the two Eyes of Horus, the White and
+the Black, and when they are in thy face they illumine it. (_Here offer
+two jugs of wine, one white, one black._)
+
+38. Day hath made an offering unto thee in the sky. The South and the
+North have given offerings unto thee. Night hath made an offering unto
+thee. The South and the North have made an offering unto thee. An
+offering is brought unto thee, look upon it; an offering, hear it. There
+is an offering before thee, there is an offering behind thee, there is
+an offering with thee. (_Here offer a cake for the journey._)
+
+41. Osiris Unas, the white teeth of Horus are presented unto thee so
+that they may fill thy mouth. (_Here offer five bunches of onions._)
+
+47. O Rā, the worship that is paid to thee, the worship of every kind,
+shall be paid [also] to Unas. Everything that is offered to thy body
+shall be offered to the Double of Unas also, and everything that is
+offered to his body shall be thine. (_Here offer the table of holy
+offerings._)
+
+61. O ye oils, ye oils, which are on the forehead of Horus, set ye
+yourselves on the forehead of Unas, and make him to smell sweet through
+you. (_Here offer oil of cedar of the finest quality._)
+
+62. Make ye him to be a spirit-soul (_khu_) through possession of you,
+and grant ye him to have the mastery over his body, let his eyes be
+opened, and let all the spirit-souls see him, and let them hear his
+name. Behold, Osiris Unas, the Eye of Horus hath been brought unto thee,
+for it hath been seized for thee that it may be before thee. (_Here
+offer the finest Thehenu oil._)
+
+
+III. As specimens of the hymns in the Pyramid Texts may be quoted the
+following: the first is a hymn to Nut, the Sky-goddess, and the second
+is a hymn to Rā, the Sun-god.
+
+[O] Nut, thou hast extended thyself over thy son the Osiris Pepi,
+Thou hast snatched him out of the hand of Set; join him to thyself, Nut.
+Thou comest, snatch thy son; behold, thou comest, form this great
+    one [like] unto thyself.
+[O] Nut, cast thyself upon thy son the Osiris Pepi.
+[O] Nut, cast thyself upon thy son the Osiris Pepi.
+Form thou him, O Great Fashioner; this great one is among thy children.
+Form thou him, O Great Fashioner; this great one is among thy children.
+Keb [was to] Nut. Thou didst become a spirit.
+Thou wast a mighty goddess in the womb of thy mother Tefnut
+    when thou wast not born.
+Form thou Pepi with life and well-being; he shall not die.
+Strong was thy heart,
+Thou didst leap in the womb of thy mother in thy name of "Nut."
+[O] perfect daughter, mighty one in thy mother, who art crowned
+    like a king of the North,
+Make this Pepi a spirit-soul in thee, let him not die.
+[O] Great Lady, who didst come into being in the sky, who art mighty.
+Who dost make happy, and dost fill every place (or being), with thy
+    beauty,
+The whole earth is under thee, thou hast taken possession of it.
+Thou hast encompassed the earth, everything is in thy two hands,
+Grant thou that this Pepi may be in thee like an imperishable star.
+Thou hast associated with Keb in thy name of "Pet" (_i.e._ Sky).
+Thou hast united the earth in every place.
+[O] mistress over the earth, thou art above thy father Shu, thou hast
+    the mastery over him.
+He hath loved thee so much that he setteth himself under thee in
+    everything.
+Thou hast taken possession of every god for thyself with his boat (?).
+Thou hast made them shine like lamps,
+Assuredly they shall not cease from thee like the stars.
+Let not this Pepi depart from thee in thy name of "Hert" (ll. 61-64).
+
+
+The Hymn to the Sun-god is as follows:
+
+Hail to thee, Tem! Hail to thee, Kheprer, who created himself.
+Thou art the High, in this thy name of "Height."
+Thou camest into being in this thy name of "Kheprer."
+Hail to thee, Eye of Horus,[1] which he furnisheth with his hands
+    completely.
+He permitteth not thee to be obedient to those of the West;
+He permitteth not thee to be obedient to those of the East;
+He permitteth not thee to be obedient to those of the South;
+He permitteth not thee to be obedient to those of the North;
+He permitteth not thee to be obedient to those who are in the earth;
+[For] thou art obedient to Horus.
+He it is who hath furnished thee, he it is who hath builded thee,
+    he it is who hath made thee to be dwelt in.
+Thou doest for him whatsoever he saith unto thee, in every place
+    whither he goeth.
+Thou liftest up to him the water-fowl that are in thee.
+Thou liftest up to him the water-fowl that are about to be in thee.
+Thou liftest up to him every tree that is in thee.
+Thou liftest up to him every tree that is about to be in thee.
+Thou liftest up to him the cakes and ale that are in thee.
+Thou liftest up to him the cakes and ale that are about to be in thee.
+Thou liftest up to him the gifts that are in thee.
+Thou liftest up to him the gifts that are about to be in thee.
+Thou liftest up to him everything that is in thee.
+Thou liftest up to him everything that is about to be in thee.
+Thou takest them to him in every place wherein it pleaseth him to be.
+The doors upon thee stand fast [shut] like the god Anmutef,[2]
+They open not to those who are in the West;
+They open not to those who are in the East;
+They open not to those who are in the North;
+They open not to those who are in the South;
+They open not to those who are in the middle of the earth;
+But they open to Horus.
+
+He it was who made them, he it was who made them stand [firm], he it was
+who delivered them from every evil attack which the god Set made upon
+them. He it was who made thee to be a settled country in this thy name
+of "Kerkut." He it was who passed bowing after thee in thy name of
+"Nut." He it was who delivered thee from every evil attack which Set
+made upon thee (Pepi II, ll. 767-774.)
+
+[Footnote 1: Here a name of Egypt.]
+
+[Footnote 2: The god who was "the pillar of his mother."]
+
+
+IV. The following passages describe the power of the king in heaven, and
+his felicity there:
+
+"The sky hath withdrawn the life of the star Septet (Sothis, the
+Dog-star); behold Unas a living being, the son of Septet. The Eighteen
+Gods have purified him in Meskha (the Great Bear), [he is] an
+imperishable star. The house of Unas perisheth not in the sky, the
+throne of Unas perisheth not on the earth. Men make supplication
+[there], the gods fly [thither]. Septet hath made Unas fly to heaven to
+be with his brethren the gods. Nut,[1] the Great Lady, hath unfolded her
+arms to Unas. She hath made them into two divine souls at the head of
+the Souls of Anu, under the head of Rā. She made them two weeping women
+when thou wast on thy bier (?). The throne of Unas is by thee, Rā, he
+yieldeth it not up to anyone else. Unas cometh forth into heaven by
+thee, Rā. The face of Unas is like the [faces of the] Hawks. The wings
+of Unas are like [those of] geese. The nails of Unas are like the claws
+of the god Tuf. There is no [evil] word concerning Unas on earth among
+men. There is no hostile speech about him with the gods. Unas hath
+destroyed his word, he hath ascended to heaven. Upuatu hath made Unas
+fly up to heaven among his brethren the gods. Unas hath drawn together
+his arms like the Smen goose, he striketh his wings like a falcon,
+flying, flying. O men, Unas flieth up into heaven.
+
+[Footnote 1: The Sky-goddess.]
+
+"O ye gods of the West, O ye gods of the East, O ye gods of the South, O
+ye gods of the North, ye four groups who embrace the holy lands, devote
+ye yourselves to Osiris when he appeareth in heaven. He shall sail into
+the Sky, with his son Horus by his fingers. He shall announce him, he
+shall make him rise up like the Great God in the Sky. They shall cry out
+concerning Unas: Behold Horus, the son of Osiris! Behold Unas, the
+firstborn son of Hathor! Behold the seed of Keb! Osiris hath commanded
+that Unas shall rise as a second Horus, and these Four Spirit-souls in
+Anu have written an edict to the two great gods in the Sky. Rā set up
+the Ladder[1] in front of Osiris, Horus set up the Ladder in front of
+his father Osiris when he went to his spirit, one on this side [and] one
+on the other side; Unas is between them. Behold, he is the god of the
+pure seats coming forth from the bath (?). Unas standeth up, lo Horus;
+Unas sitteth down, lo Set. Rā graspeth his hand, spirit to heaven, body
+to earth."
+
+[Footnote 1: The Ladder by which souls ascended to heaven. A picture of
+the Ladder is given in the Papyrus of Ani, Plate XXII.]
+
+The power of the king in heaven was almost as absolute as it was upon
+earth, and in a very remarkable passage in the text of Unas, which is
+repeated in the text of Teta, we have a graphic description of the king
+as a mighty hunter, who chases the gods and lassoes them, and then kills
+and eats them in order that he may absorb their strength and wisdom, and
+all their divine attributes, and their power of living eternally. The
+passage reads:
+
+"The skies lower, the Star-gods tremble, the Archers[1] quake, the bones
+of the Akeru[1] gods tremble, and those who are with them are struck
+dumb when they see Unas rising up as a soul, in the form of the god who
+liveth upon his fathers, and who turneth his mothers into his food. Unas
+is the lord of wisdom, and his mother knoweth not his name. The
+adoration of Unas is in heaven, he hath become mighty in the horizon
+like Temu, the father that gave him birth, and after Temu had given him
+birth Unas became stronger than his father. The Doubles (_i.e._ vital
+strength) of Unas are behind him, the soles of his feet are beneath his
+feet, his gods are over him, his serpents are [seated] upon his brow,
+the serpent-guides of Unas are in front of him, and the spirit of the
+flame looketh upon [his] soul. The powers of Unas protect him. Unas is a
+bull in heaven. He directeth his steps where he willeth. He liveth upon
+the form which each god taketh upon himself, and he eateth the flesh of
+those who come to fill their bellies with the magical charms in the Lake
+of Fire. Unas is equipped with power against the spirit-souls thereof,
+and he riseth in the form of the mighty one, the lord of those who dwell
+in power (?). Unas hath taken his seat with his back turned towards Keb
+(the Earth-god). Unas hath weighed his words[2] with the hidden god (?)
+who hath no name, on the day of hacking in pieces the firstborn. Unas is
+the lord of offerings, the untier of the knot, and he himself maketh
+abundant the offerings of meat and drink. Unas devoureth men, and liveth
+upon the gods, he is the lord of envoys whom he sendeth forth on his
+missions. 'He who cutteth off hairy scalps,' who dwelleth in the fields,
+tieth the gods with ropes. Tcheser-tep shepherdeth them for Unas and
+driveth them unto him; and the Cord-master hath bound them for
+slaughter. Khensu, the slayer of the wicked, cutteth their throats, and
+draweth out their intestines, for it is he whom Unas sendeth to
+slaughter [them], and Shesmu[3] cutteth them in pieces, and boileth
+their members in his blazing caldrons of the night. Unas eateth their
+magical powers, and he swalloweth their spirit-souls. The great ones
+among them serve for his meal at daybreak, the lesser serve for his
+meal at eventide, and the least among them serve for his meal in the
+night. The old gods and the old goddesses become fuel for his furnace.
+The mighty ones in heaven light the fire under the caldrons wherein are
+heaped up the thighs of the firstborn; and he who maketh those who live
+in heaven to go about for Unas lighteth the fire under the caldrons with
+the thighs of their women; he goeth about the Two Heavens in their
+entirety, and he goeth round about the two banks of the Celestial Nile.
+Unas is the Great Power, the Power of Powers, and Unas is the Chief of
+the gods in visible forms. Whatsoever he findeth upon his path he eateth
+forthwith, and the magical might of Unas is before that of all the
+spirit-bodies who dwell in the horizon. Unas is the firstborn of the
+firstborn gods. Unas is surrounded by thousands, and oblations are made
+unto him by hundreds; he is made manifest as the Great Power by Saah
+(Orion), the father of the gods. Unas repeateth his rising in heaven,
+and he is crowned lord of the horizon. He hath reckoned up the bandlets
+and the arm-rings [of his captives], he hath taken possession of the
+hearts of the gods. Unas hath eaten the Red Crown, and he hath swallowed
+the White Crown; the food of Unas is the intestines, and his meat is
+hearts and their words of power. Behold, Unas eateth of that which the
+Red Crown sendeth forth, he increaseth, and the words of power of the
+gods are in his belly; his attributes are not removed from him. Unas
+hath eaten the whole of the knowledge of every god, and the period of
+his life is eternity, and the duration of his existence is
+everlastingness. He is in the form of one who doeth what he wisheth, and
+who doth not do what he hateth, and he abideth on the horizon for ever
+and ever and ever. The Soul of the gods is in Unas, their spirit-souls
+are with Unas, and the offerings made unto him are more than those that
+are made unto the gods. The fire of Unas is in their bones, for their
+soul is in Unas, and their shades are with those who belong unto them.
+Unas hath been with the two hidden (?) Kha (?) gods, ...; the seat of
+the heart of Unas is among those who live upon this earth for ever and
+ever and ever."
+
+[Footnote 1: These are names of groups of stars.]
+
+[Footnote 2: _i.e._ entered into judgment.]
+
+[Footnote 3: The executioner of Osiris.]
+
+The following extract is from one of the later Pyramid Texts:
+
+"Pepi was brought forth by the god Nu, when there was no heaven, when
+there was no earth, when nothing had been established, when there was no
+fighting, and when the fear of the Eye of Horus did not exist. This Pepi
+is one of the Great Offspring who were brought forth in Anu
+(Heliopolis), who have never been conquered by a king or ruled by
+chiefs, who are irresistible, whose words cannot be gainsaid. Therefore
+this Pepi is irresistible; he can neither be conquered by a king nor
+ruled by chiefs. The enemies of Pepi cannot triumph. Pepi lacketh
+nothing. His nails do not grow long [for want of prey]. No debt is
+reckoned against Pepi. If Pepi falleth into the water Osiris will lift
+him out, and the Two Companies of the Gods will bear him up on their
+shoulders, and Rā, wheresoever he may be, will give him his hand. If
+Pepi falleth on the earth the Earth-god (Keb) will lift him up, and the
+Two Companies of the Gods will bear him up on their shoulders, and Rā,
+wheresoever he may be, will give him his hand.... Pepi appeareth in
+heaven among the imperishable stars. His sister the star Sothis (the
+Dog-star), his guide the Morning Star (Venus) lead him by the hand to
+the Field of Offerings. He taketh his seat on the crystal throne, which
+hath faces of fierce lions and feet in the form of the hoofs of the Bull
+Sma-ur. He standeth up in his place between the Two Great Gods, and his
+sceptre and staff are in his hands. He lifteth up his hand to the
+Henmemet spirits, and the gods come to him with bowings. The Two Great
+Gods look on in their places, and they find Pepi acting as judge of the
+gods. The word of every spirit-soul is in him, and they make offerings
+to him among the Two Companies of the Gods.
+
+
+
+
+                              CHAPTER III
+
+         STORIES OF MAGICIANS WHO LIVED UNDER THE ANCIENT EMPIRE
+
+
+The short stories of the wonderful deeds of ancient Egyptian magicians
+here given are found in the Westcar Papyrus, which is preserved in the
+Royal Museum in Berlin, where it is numbered P. 3033. This papyrus was
+the property of Miss Westcar of Whitchurch, who gave it to the eminent
+German Egyptologist, Richard Lepsius, in 1839; it was written probably
+at some period between the twelfth and eighteenth dynasties. The texts
+were first edited and translated by Professor Erman.
+
+
+               THE MAGICIAN UBAANER AND THE WAX CROCODILE
+
+The first story describes an event which happened in the reign of Nebka,
+a king of the third dynasty. It was told by Prince Khāfrā to King Khufu
+(Cheops). The magician was called Ubaaner,[1] and he was the chief
+Kher-heb in the temple of Ptah of Memphis, and a very learned man. He
+was a married man, but his wife loved a young man who worked in the
+fields, and she sent him by the hands of one of her maids a box
+containing a supply of very fine clothes. Soon after receiving this gift
+the young man proposed to the magician's wife that they should meet and
+talk in a certain booth or lodge in her garden, and she instructed the
+steward to have the lodge made ready for her to receive her friend in
+it. When this was done, she went to the lodge, and she sat there with
+the young man and drank beer with him until the evening, when he went
+his way. The steward, knowing what had happened, made up his mind to
+report the matter to his master, and as soon as the morning had come, he
+went to Ubaaner and informed him that his wife had spent the previous
+day drinking beer with such and such a young man. Ubaaner then told the
+steward to fetch him his casket made of ebony and silver-gold, which
+contained materials and instruments used in working magic, and when it
+was brought him, he took out some wax, and fashioned a figure of a
+crocodile seven spans long. He then recited certain magical words over
+the crocodile, and said to it, "When the young man comes to bathe in my
+lake thou shalt seize him." Then giving the wax crocodile to the
+steward, Ubaaner said to him, "When the young man goes down to the lake
+to bathe according to his daily habit, thou shalt throw the crocodile
+into the water after him." Having taken the crocodile from his master
+the steward departed.
+
+[Footnote 1: This name means "splitter of stones." It will be remembered
+that the late Sir H.M. Stanley was called the "stone-splitter," because
+of his great strength of deed and word.]
+
+Then the wife of Ubaaner told the steward to set the little lodge in the
+garden in order, because she was going to spend some time there. When
+the steward had furnished the lodge, she went there, and the young
+peasant paid her a visit. After leaving the lodge he went and bathed in
+the lake, and the steward followed him and threw the wax crocodile into
+the water; it immediately turned into a large crocodile 7 cubits (about
+11 feet) long and seized the young man and swallowed him up. When this
+took place the magician Ubaaner was with the king, and he remained in
+attendance upon him for seven days, during which time the young man was
+in the lake, with no air to breathe. When the seven days were ended King
+Nebka proposed to take a walk with the magician. Whilst they were going
+along Ubaaner asked the king if he would care to see a wonderful thing
+that had happened to a young peasant, and the king said he would, and
+forthwith walked to the place to which the magician led him. When they
+arrived at the lake Ubaaner uttered a spell over the crocodile, and
+commanded it to come up out of the water bringing the young man with
+him; and the crocodile did so. When the king saw the beast he exclaimed
+at its hideousness, and seemed to be afraid of it, but the magician
+stooped down fearlessly, and took the crocodile up in his hand, and lo,
+the living crocodile had disappeared, and only a crocodile of wax
+remained in its place. Then Ubaaner told King Nebka the story of how the
+young man had spent days in the lodge in the garden talking and drinking
+beer with his wife, and His Majesty said to the wax crocodile, "Get thee
+gone, and take what is thine with thee." And the wax crocodile leaped
+out of the magician's hand into the lake, and once more became a large,
+living crocodile. And it swam away with the young man, and no one ever
+knew what became of it afterwards. Then the king made his servants seize
+Ubaaner's wife, and they carried her off to the ground on the north side
+of the royal palace, and there they burned her, and they scattered her
+ashes in the river. When King Khufu had heard the story he ordered many
+offerings to be made in the tomb of his predecessor Nebka, and gifts to
+be presented to the magician Ubaaner.
+
+
+           THE MAGICIAN TCHATCHAMĀNKH AND THE GOLD ORNAMENT
+
+The Prince Baiufrā stood up and offered to relate to King Khufu (Cheops)
+a story of a magician called Tchatchamānkh, who flourished in the reign
+of Seneferu, the king's father. The offer having been accepted, Baiufrā
+proceeded to relate the following: On one occasion it happened that
+Seneferu was in a perplexed and gloomy state of mind, and he wandered
+distractedly about the rooms and courts of his palace seeking to find
+something wherewith to amuse himself, but he failed to do so. Then he
+bethought himself of the court magician Tchatchamānkh, and he ordered
+his servants to summon him to the presence. When the great Kher-heb and
+scribe arrived, he addressed him as "my brother," and told him that he
+had been wandering about in his palace seeking for amusement, and had
+failed to find it. The magician promptly suggested to the king that he
+should have a boat got ready, decorated with pretty things that would
+give pleasure, and should go for a row on the lake. The motions of the
+rowers as they rowed the boat about would interest him, and the sight of
+the depths of the waters, and the pretty fields and gardens round about
+the lake, would give him great pleasure. "Let me," said the magician,
+"arrange the matter. Give me twenty ebony paddles inlaid with gold and
+silver, and twenty pretty maidens with flowing hair, and twenty network
+garments wherein to dress them." The king gave orders for all these
+things to be provided, and when the boat was ready, and the maidens who
+were to row had taken their places, he entered the boat and sat in his
+little pavilion and was rowed about on the lake. The magician's views
+proved to be correct, for the king enjoyed himself, and was greatly
+amused in watching the maidens row. Presently the handle of the paddle
+of one of the maidens caught in her long hair, and in trying to free it
+a malachite ornament which she was wearing in her hair fell into the
+water and disappeared. The maiden was much troubled over her loss, and
+stopped rowing, and as her stopping threw out of order the strokes of
+the maidens who were sitting on the same seat as she was, they also
+stopped rowing. Thereupon the king asked why the rowing had ceased, and
+one of the maidens told him what had happened; and when he promised that
+the ornament should be recovered, the maiden said words which seem to
+mean that she had no doubt that she should recover it. On this Seneferu
+caused Tchatchamānkh to be summoned into the presence, and when he came
+the king told him all that had happened. Then the magician began to
+recite certain spells, the effect of which was to cause the water of the
+lake first to divide into two parts, and then the water on one side to
+rise up and place itself on the water on the other side. The boat,
+presumably, sank down gently on the ground of the lake, for the
+malachite ornament was seen lying there, and the magician fetched it,
+and returned it to its owner. The depth of the water in the middle of
+the lake where the ornament dropped was 12 cubits (between 18 and 19
+feet), and when the water from one side was piled up on that on the
+other, the total depth of the two sections taken together was, we are
+told, 24 cubits. As soon as the ornament was restored to the maiden, the
+magician recited further spells, and the water lowered itself, and
+spread over the ground of the lake, and so regained its normal level.
+His Majesty, King Seneferu, assembled his nobles, and having discussed
+the matter with them, made a handsome gift to his clever magician. When
+King Khufu had heard the story he ordered a large supply of funerary
+offerings to be sent to the tomb of Seneferu, and bread, beer, flesh,
+and incense to the tomb of Tchatchamānkh.
+
+
+     THE MAGICIAN TETA WHO RESTORED LIFE TO DEAD ANIMALS, ETC.
+
+When Baiufrā had finished the story given above, Prince Herutataf, the
+son of King Khufu, and a very wise man, with whose name Egyptian
+tradition associated the discovery of certain chapters of the Book of
+the Dead, stood up before his father to speak, and said to him, "Up to
+the present thou hast only heard tales about the wisdom of magicians who
+are dead and gone, concerning which it is quite impossible to know
+whether they be true or not. Now, I want Thy Majesty to see a certain
+sage who is actually alive during thy lifetime, whom thou knowest not."
+His Majesty Khufu said, "Who is it, Herutataf?" And Prince Herutataf
+replied, "He is a certain peasant who is called Teta, and he lives in
+Tet-Seneferu. He is one hundred and ten years old, and up to this very
+day he eats five hundred bread-cakes (_sic_), and a leg of beef, and
+drinks one hundred pots of beer. He knows how to reunite to its body a
+head which has been cut off, he knows how to make a lion follow him
+whilst the rope with which he is tied drags behind him on the ground,
+and he knows the numbers of the Apet chambers (?) of the shrine (?) of
+Thoth." Now His Majesty had been seeking for a long time past for the
+number of the Apet chambers (?) of Thoth, for he had wished to make
+something like it for his "horizon."[1] And King Khufu said to his son
+Herutataf, "My son, thou thyself shalt go and bring the sage to me";
+thereupon a boat was made ready for Prince Herutataf, who forthwith set
+out on his journey to Tet-Seneferu, the home of the sage. When the
+prince came to the spot on the river bank that was nearest to the
+village of Teta, he had the boat tied up, and he continued his journey
+overland seated in a sort of sedan chair made of ebony, which was
+carried or slung on bearing poles made of costly _sesentchem_ wood
+inlaid or decorated with gold. When Herutataf arrived at the village,
+the chair was set down on the ground, and he got out of it and stood up
+ready to greet the old man, whom he found lying upon a bed, with the
+door of his house lying on the ground. One servant stood by the bed
+holding the sage's head and fanning him, and another was engaged in
+rubbing his feet. Herutataf addressed a highly poetical speech to Teta,
+the gist of which was that the old man seemed to be able to defy the
+usual effects of old age, and to be like one who had obtained the secret
+of everlasting youth, and then expressed the hope that he was well.
+Having paid these compliments, which were couched in dignified and
+archaic language, Herutataf went on to say that he had come with a
+message from his father Khufu, who hereby summoned Teta to his presence.
+"I have come," he said, "a long way to invite thee, so that thou mayest
+eat the food, and enjoy the good things which the king bestows on those
+who follow him, and so that he may conduct thee after a happy life to
+thy fathers who rest in the grave." The sage replied, "Welcome, Prince
+Herutataf, welcome, O thou who lovest thy father. Thy father shall
+reward thee with gifts, and he shall promote thee to the rank of the
+senior officials of his court. Thy Ka[2] shall fight successfully
+against thine enemy, thy soul knows the ways of the Other World, and
+thou shalt arrive at the door of those who are apparelled in ... I
+salute thee, O Prince Herutataf."
+
+[Footnote 1: These were probably books and instruments which the
+magicians of the day used in making astrological calculations, or in
+working magic.]
+
+[Footnote 2: The "double," or the vital force.]
+
+Herutataf then held out his hands to the sage and helped him to rise
+from the bed, and he went with him to the river bank, Teta leaning on
+his arm. When they arrived there Teta asked for a boat wherein his
+children and his books might be placed, and the prince put at his
+disposal two boats, with crews complete; Teta himself, however, was
+accommodated in the prince's boat and sailed with him. When they came to
+the palace, Prince Herutataf went into the presence of the king to
+announce their arrival, and said to him, "O king my lord, I have brought
+Teta"; and His Majesty replied, "Bring him in quickly." Then the king
+went out into the large hall of his palace, and Teta was led into the
+presence. His Majesty said, "How is it, Teta, that I have never seen
+thee?" And Teta answered, "Only the man who is summoned to the presence
+comes; so soon as the king summoned me I came." His Majesty asked him,
+saying, "Is it indeed true, as is asserted, that thou knowest how to
+rejoin to its body the head which hath been cut off?" Teta answered,
+"Most assuredly do I know how to do this, O king my lord." His Majesty
+said, "Let them bring in from the prison a prisoner, so that his
+death-sentence may be carried out." Then Teta said, "Let them not bring
+a man, O king my lord. Perhaps it may be ordered that the head shall be
+cut off some other living creature." So a goose was brought to him, and
+he cut off its head, and laid the body of the goose on the west side of
+the hall, and its head on the east side. Then Teta recited certain
+magical spells, and the goose stood up and waddled towards its head, and
+its head moved towards its body. When the body and the head came close
+together, the head leaped on to the body, and the goose stood up on its
+legs and cackled.
+
+Then a goose of another kind called _khetâa_ was brought to Teta, and he
+did with it as he had done with the other goose. His Majesty next caused
+an ox to be taken to Teta, and when he had cut off its head, and recited
+magical spells over the head and the body, the head rejoined itself to
+the body, and the ox stood up on its feet. A lion was next brought to
+Teta, and when he had recited spells over it, the lion went behind him,
+and followed him [like a dog], and the rope with which he had been tied
+up trailed on the ground behind the animal.
+
+King Khufu then said to Teta, "Is it true what they say that thou
+knowest the numbers of the Apet chambers (?) of the shrine (?) of
+Thoth?" Teta replied, "No. I do not know their number, O king my lord,
+but I do know the place where they are to be found." His Majesty asked,
+"Where is that?" Teta replied, "There is a box made of flint in a house
+called Sapti in Heliopolis." The king asked, "Who will bring me this
+box?" Teta replied, "Behold, O king my lord, I shall not bring the box
+to thee." His Majesty asked, "Who then shall bring it to me?" Teta
+answered, "The oldest of the three children of Rut-tetet shall bring it
+unto thee." His Majesty said, "It is my will that thou shalt tell me who
+this Rut-tetet is." Teta answered, "This Rut-tetet is the wife of a
+priest of Rā of Sakhabu,[1] who is about to give birth to three children
+of Rā. He told her that these children should attain to the highest
+dignities in the whole country, and that the oldest of them should
+become high priest[2] of Heliopolis." On hearing these words the heart
+of the king became sad; and Teta said, "Wherefore art thou so sad, O
+king my lord? Is it because of the three children? I say unto thee,
+Verily thy son, verily his son, verily one of them." His Majesty asked,
+"When will these three children be born?" Teta answered, "Rut-tetet will
+give them birth on the fifteenth day of the first month of Pert."[3] The
+king then made a remark the exact meaning of which it is difficult to
+follow, but from one part of it it is clear that he expressed his
+determination to go and visit the temple of Rā of Sakhabu, which seems
+to have been situated on or near the great canal of the Letopolite
+nome. In reply Teta declared that he would take care that the water in
+the canal should be 4 cubits (about 6 feet) deep, _i.e._ that the water
+should be deep enough for the royal barge to sail on the canal without
+difficulty. The king then returned to his palace and gave orders that
+Teta should have lodgings given him in the house of Prince Herutataf,
+that he should live with him, and that he should be provided with one
+thousand bread-cakes, one hundred pots of beer, one ox, and one hundred
+bundles of vegetables. And all that the king commanded concerning Teta
+was done.
+
+[Footnote 1: A town which seems to have been situated in the second nome
+or "county" of Lower Egypt; the Greeks called the nome Letopolites.]
+
+[Footnote 2: His official title was "Ur-mau."]
+
+[Footnote 3: The season Pert = November 15 - March 15.]
+
+
+           THE STORY OF RUT-TETET AND THE THREE SONS OF RĀ
+
+The last section of the Westcar Papyrus deals with the birth of the
+three sons of Rā, who have been mentioned above. When the day drew nigh
+in which the three sons were to be born, Rā, the Sun-god, ordered the
+four goddesses, Isis, Nephthys,[1] Meskhenet,[2] and Heqet,[3] and the
+god Khnemu,[4] to go and superintend the birth of the three children, so
+that when they grew up, and were exercising the functions of rule
+throughout all Egypt, they should build temples to them, and furnish the
+altars in them with offerings of meat and drink in abundance. Then the
+four goddesses changed themselves into the forms of dancing women, and
+went to the house wherein the lady Rut-tetet lay ill, and finding her
+husband, the priest of Rā, who was called Rāuser, outside, they clashed
+their cymbals together, and rattled their sistra, and tried to make him
+merry. When Rāuser objected to this and told them that his wife lay ill
+inside the house, they replied, "Let us see her, for we know how to
+help her"; so he said to them and to Khnemu who was with them, "Enter
+in," and they did so, and they went to the room wherein Rut-tetet lay.
+Isis, Nephthys, and Heqet assisted in bringing the three boys into the
+world. Meskhenet prophesied for each of them sovereignty over the land,
+and Khnemu bestowed health upon their bodies. After the birth of the
+three boys, the four goddesses and Khnemu went outside the house, and
+told Rāuser to rejoice because his wife Rut-tetet had given him three
+children. Rāuser said, "My Ladies, what can I do for you in return for
+this?" Having apparently nothing else to give them, he begged them to
+have barley brought from his granary, so that they might take it away as
+a gift to their own granaries; they agreed, and the god Khnemu brought
+the barley. So the goddesses set out to go to the place whence they had
+come.
+
+[Footnote 1: Isis and Nephthys were the daughters of Keb and Nut, and
+sisters of Osiris and Set; the former was the mother of Horus, and the
+latter of Anubis.]
+
+[Footnote 2: A goddess who presided over the birth of children.]
+
+[Footnote 3: A very ancient Frog-goddess, who was associated with
+generation and birth.]
+
+[Footnote 4: A god who assisted at the creation of the world, and who
+fashioned the bodies of men and women.]
+
+When they had arrived there Isis said to her companions: "How is it that
+we who went to Rut-tetet [by the command of Rā] have worked no wonder
+for the children which we could have announced to their father, who
+allowed us to depart [without begging a boon]?" So they made divine
+crowns such as belonged to the Lord (_i.e._ King), life, strength,
+health [be to him!], and they hid them in the barley. Then they sent
+rain and storm through the heavens, and they went back to the house of
+Rāuser, apparently carrying the barley with them, and said to him, "Let
+the barley abide in a sealed room until we dance our way back to the
+north." So they put the barley in a sealed room. After Rut-tetet had
+kept herself secluded for fourteen days, she said to one of her
+handmaidens, "Is the house all ready?" and the handmaiden told her that
+it was provided with everything except jars of barley drink, which had
+not been brought. Rut-tetet then asked why they had not been brought,
+and the handmaiden replied in words that seem to mean that there was no
+barley in the house except that which belonged to the dancing goddesses,
+and that that was in a chamber which had been sealed with their seal.
+Rut-tetet then told her to go and fetch some of the barley, for she was
+quite certain that when her husband Rāuser returned he would make good
+what she took. Thereupon the handmaiden went to the chamber, and broke
+it open, and she heard in it loud cries and shouts, and the sounds of
+music and singing and dancing, and all the noises which men make in
+honour of the birth of a king, and she went back and told Rut-tetet what
+she had heard. Then Rut-tetet herself went through the room, and could
+not find the place where the noises came from, but when she laid her
+temple against a box, she perceived that the noises were inside it. She
+then took this box, which cannot have been of any great size, and put it
+in another box, which in turn she put in another box, which she sealed,
+and then wrapping this in a leather covering, she laid it in a chamber
+containing her jar of barley beer or barley wine, and sealed the door.
+When Rāuser returned from the fields, Rut-tetet related to him
+everything that had happened, and his heart was exceedingly glad, and he
+and his wife sat down and enjoyed themselves.
+
+A few days after these events Rut-tetet had a quarrel with her
+handmaiden, and she slapped her well. The handmaiden was very angry, and
+in the presence of the household she said words to this effect: Dost
+thou dare to treat me in this way? I who can destroy thee? She has given
+birth to three kings, and I will go and tell the Majesty of King Khufu
+of this fact. The handmaiden thought that, if Khufu knew of the views of
+Rāuser and Rut-tetet about the future of their three sons, and the
+prophecies of the goddesses, he would kill the children and perhaps
+their parents also. With the object in her mind of telling the king the
+handmaiden went to her maternal uncle, whom she found weaving flax on
+the walk, and told him what had happened, and said she was going to tell
+the king about the three children. From her uncle she obtained neither
+support nor sympathy; on the contrary, gathering together several
+strands of flax into a thick rope he gave her a good beating with the
+same. A little later the handmaiden went to the river or canal to fetch
+some water, and whilst she was filling her pot a crocodile seized her
+and carried her away and, presumably, ate her. Then the uncle went to
+the house of Rut-tetet to tell her what had happened, and he found her
+sitting down, with her head bowed over her breast, and exceedingly sad
+and miserable. He asked her, saying, "O Lady, wherefore art thou so
+sad?" And she told him that the cause of her sorrow was the handmaiden,
+who had been born in the house and had grown up in it, and who had just
+left it, threatening that she would go and tell the king about the birth
+of the three kings. The uncle of the handmaiden nodded his head in a
+consoling manner, and told Rut-tetet how she had come to him and
+informed him what she was going to do, and how he had given her a good
+beating with a rope of flax, and how she had gone to the river to fetch
+some water, and how a crocodile had carried her off.
+
+There is reason to think that the three sons of Rut-tetet became the
+three kings of the fifth dynasty who were known by the names of Khāfrā,
+Menkaurā, and Userkaf. The stories given above are valuable because they
+contain elements of history, for it is now well known that the immediate
+successors of the fourth dynasty, of which Khufu, Khāfrā, and Menkaurā,
+the builders of the three great pyramids at Gīzah, were the most
+important kings, were kings who delighted to call themselves sons of Rā,
+and who spared no effort to make the form of worship of the Sun-god that
+was practised at Anu, or Heliopolis, universal in Egypt. It is probable
+that the three magicians, Ubaaner, Tchatchamānkh, and Teta were
+historical personages, whose abilities and skill in working magic
+appealed to the imagination of the Egyptians under all dynasties, and
+caused their names to be venerated to a remote posterity.
+
+
+
+
+                               CHAPTER IV
+
+                          THE BOOK OF THE DEAD
+
+
+"Book of the Dead" is the name that is now generally given to the large
+collection of "Chapters," or compositions, both short and long, which
+the ancient Egyptians cut upon the walls of the corridors and chambers
+in pyramids and rock-hewn tombs, and cut or painted upon the insides and
+outsides of coffins and sarcophagi, and wrote upon papyri, etc., which
+were buried with the dead in their tombs. The first modern scholar to
+study these Chapters was the eminent Frenchman, J. François Champollion;
+he rightly concluded that all of them were of a religious character, but
+he was wrong in calling the collection as a whole "Funerary Ritual." The
+name "Book of the Dead" is a translation of the title "Todtenbuch,"
+given by Dr. R. Lepsius to his edition of a papyrus at Turin, containing
+a very long selection of the Chapters,[1] which he published in 1842.
+"Book of the Dead" is on the whole a very satisfactory general
+description of these Chapters, for they deal almost entirely with the
+dead, and they were written entirely for the dead. They have nothing to
+do with the worship of the gods by those who live on the earth, and such
+prayers and hymns as are incorporated with them were supposed to be said
+and sung by the dead for their own benefit. The author of the Chapters
+of the Book of the Dead was the god Thoth, whose greatness has already
+been described in Chapter I of this book. Thus they were considered to
+be of divine origin, and were held in the greatest reverence by the
+Egyptians at all periods of their long history. They do not all belong
+to the same period, for many of them allude to the dismemberment and
+burning of the dead, customs that, though common enough in very
+primitive times, were abandoned soon after royal dynasties became
+established in Egypt.
+
+[Footnote 1: The actual number of Chapters in this papyrus is 165.]
+
+It is probable that in one form or another many of the Chapters were in
+existence in the predynastic period,[1] but no copies of such primitive
+versions, if they ever existed, have come down to us. One Egyptian
+tradition, which is at least as old as the early part of the eighteenth
+dynasty (1600 B.C.), states that Chapters XXXB and LXIV were
+"discovered" during the reign of Semti, a king of the first dynasty, and
+another tradition assigns their discovery to the reign of Menkaurā (the
+Mycerinus of classical writers), a king of the fourth dynasty. It is
+certain, however, that the Egyptians possessed a Book of the Dead which
+was used for kings and royal personages, at least, early under the first
+dynasty, and that, in a form more or less complete, it was in use down
+to the time of the coming of Christianity into Egypt. The tombs of the
+officials of the third and fourth dynasties prove that the Book of
+Opening the Mouth and the Liturgy of Funerary Offerings (see pp. 13-18)
+were in use when they were made, and this being so it follows as a
+matter of course that at this period the Egyptians believed in the
+resurrection of the dead and in their immortality, that the religion of
+Osiris was generally accepted, that the efficacy of funerary offerings
+was unquestioned by the religious, and that men died believing that
+those who were righteous on earth would be rewarded in heaven, and that
+the evil-doer would be punished. The Pyramid Texts also prove that a
+Book of the Dead divided into chapters was in existence when they were
+written, for they mention the "Chapter of those who come forth (_i.e._
+appear in heaven)," and the "Chapter of those who rise up" (Pepi I, l.
+463), and the "Chapter of the _betu_ incense," and the "Chapter of the
+natron incense" (Pepi I, 469). Whether these Chapters formed parts of
+the Pyramid Texts, or whether both they and the Pyramid Texts belonged
+to the Book of the Dead cannot be said, but it seems clear that the four
+Chapters mentioned above formed part of a work belonging to a Book of
+the Dead that was older than the Pyramid Texts. This Book of the Dead
+was no doubt based upon the beliefs of the followers of the religion of
+Osiris, which began in the Delta and spread southwards into Upper Egypt.
+Its doctrines must have differed in many important particulars from
+those of the worshippers of the Sun-god of Heliopolis, whose priests
+preached the existence of a heaven of a solar character, and taught
+their followers to believe in the Sun-god Rā, and not in Temu, the
+ancient native god of Heliopolis, and not in the divine man Osiris. The
+exposition of the Heliopolitan creed is found in the Pyramid Texts,
+which also contain the proofs that before the close of the sixth dynasty
+the cult of Osiris had vanquished the cult of Rā, and that the religion
+of Osiris had triumphed.
+
+[Footnote 1: _i.e._ before Menes became king of both Upper and Lower
+Egypt.]
+
+Certain of the Chapters of the Book of the Dead (_e.g._ XXXB and LXIV)
+were written in the city of Thoth, or Khemenu, others were written in
+Anu, or Heliopolis, and others in Busiris and other towns of the Delta.
+Of the Book of the Dead that was in use under the fifth and sixth
+dynasties we have no copies, but many Chapters of the Recension in use
+under the eleventh and twelfth dynasties are found written in cursive
+hieroglyphs upon wooden sarcophagi, many of which may be seen in the
+British Museum. With the beginning of the eighteenth dynasty the Book of
+the Dead enters a new phase of its existence, and it became the custom
+to write it on rolls of papyrus, which were laid with the dead in their
+coffins, instead of on the coffins themselves. As the greater number of
+such rolls have been found in the tombs of priests and others at Thebes,
+the Recension that was in use from the eighteenth to the twenty-first
+dynasty (1600-900 B.C.) is commonly called the THEBAN RECENSION. This
+Recension, in its earliest form, is usually written with black ink in
+vertical columns of hieroglyphs, which are separated by black lines; the
+titles of the Chapters, the opening words of each section, and the
+Rubrics are written with red ink. About the middle of the eighteenth
+dynasty pictures painted in bright colours, "vignettes," were added to
+the Chapters; these are very valuable, because they sometimes explain or
+give a clue to the meaning of parts of the texts that are obscure. Under
+the twentieth and twenty-first dynasties the writing of copies of the
+Book of the Dead in hieroglyphs went out of fashion, and copies written
+in the hieratic, or cursive, character took their place. These were
+ornamented with vignettes drawn in outline with black ink, and although
+the scribes who made them wrote certain sections in hieroglyphs, it is
+clear that they did not possess the skill of the great scribes who
+flourished between 1600 and 1050 B.C. The last Recension of the Book of
+the Dead known to us in a complete form is the SAĪTE RECENSION, which
+came into existence about 600 B.C., and continued in use from that time
+to the Roman Period. In the Ptolemaic and Roman Periods the priests
+composed several small works such as the "Book of Breathings" and the
+"Book of Traversing Eternity," which were based upon the Book of the
+Dead, and were supposed to contain in a highly condensed form all the
+texts that were necessary for salvation. At a still later period even
+more abbreviated texts came into use, and the Book of the Dead ended its
+existence in the form of a series of almost illegible scrawls traced
+upon scraps of papyrus only a few inches square.
+
+Rolls of papyrus containing the Book of the Dead were placed: (1) In a
+niche in the wall of the mummy chamber; (2) in the coffin by the side of
+the deceased, or laid between the thighs or just above the ankles; (3)
+in hollow wooden figures of the god Osiris, or Ptah-Seker-Osiris, or in
+the hollow pedestals on which such figures stood.
+
+The Egyptians believed that the souls of the dead on leaving this world
+had to traverse a vast and difficult region called the Tuat, which was
+inhabited by gods, devils, fiends, demons, good spirits, bad spirits,
+and the souls of the wicked, to say nothing of snakes, serpents, savage
+animals, and monsters, before they could reach the Elysian Fields, and
+appear in the presence of Osiris. The Tuat was like the African "bush,"
+and had no roads through it. In primitive times the Egyptians thought
+that only those souls that were provided with spells, incantations,
+prayers, charms, words of power, and amulets could ever hope to reach
+the Kingdom of Osiris. The spells and incantations were needed for the
+bewitchment of hostile beings of every kind; the prayers, charms, and
+words of power were necessary for making other kinds of beings that
+possessed great powers to help the soul on its journey, and to deliver
+it from foes; and the amulets gave the soul that was equipped with them
+strength, power, will, and knowledge to employ successfully every means
+of assistance that presented itself.
+
+The OBJECT OF THE BOOK OF THE DEAD was to provide the dead man with all
+these spells, prayers, amulets, &c., and to enable him to overcome all
+the dangers and difficulties of the Tuat, and to reach Sekhet Aaru and
+Sekhet Hetep (the Elysian Fields), and to take his place among the
+subjects of Osiris in the Land of Everlasting Life. As time went on the
+beliefs of the Egyptians changed considerably about many important
+matters, but they never attempted to alter the Chapters of the Book of
+the Dead so as to bring them, if we may use the expression, "up to
+date." The religion of the eighteenth dynasty was far higher in its
+spiritual character generally than that of the twelfth dynasty, but the
+Chapters that were used under the twelfth dynasty were used under the
+eighteenth, and even under the twenty-sixth dynasty. In religion the
+Egyptian forgot nothing and abandoned nothing; what was good enough for
+his ancestors was good enough for him, and he was content to go into the
+next world relying for his salvation on the texts which he thought had
+procured their salvation. Thus the Book of the Dead as a whole is a work
+that reflects all the religious beliefs of the Egyptians from the time
+when they were half savages to the period of the final downfall of their
+power.
+
+[Illustration: Vignette and Part of the XCIInd Chapter of the Book of
+the Dead. (Ani and his Soul are leaving the Tomb) _From the Papyrus of
+the Ani in the British Museum._]
+
+The Theban Recension of the Book of the Dead contains about one hundred
+and ninety Chapters, many of which have Rubrics stating what effects
+will be produced by their recital, and describing ceremonies that must
+be performed whilst they are being recited. It is impossible to describe
+the contents of all the Chapters in our limited space, but in the
+following brief summary the most important are enumerated. Chap. 1
+contains the formulas that were recited on the day of the funeral. Chap.
+151 gives a picture of the arrangement of the mummy chamber, and the
+texts to be said in it. Chap. 137 describes certain magical ceremonies
+that were performed in the mummy chamber, and describes the objects of
+magical power that were placed in niches in the four walls. Chap. 125
+gives a picture of the Judgment Hall of Osiris, and supplies the
+declarations of innocence that the deceased made before the Forty-two
+Judges. Chaps. 144-147, 149, and 150 describe the Halls, Pylons, and
+Divisions of the Kingdom of Osiris, and supply the name of the gods who
+guard them, and the formulas to be said by the deceased as he comes to
+each. Chap. 110 gives a picture of the Elysian Fields and a text
+describing all the towns and places in them. Chap. 5 is a spell by the
+use of which the deceased avoided doing work, and Chap. 6 is another,
+the recital of which made a figure to work for him. Chap. 15 contains
+hymns to the rising and to the setting sun, and a Litany of Osiris; and
+Chap. 183 is a hymn to Osiris. Chaps. 2, 3, 12, 13, and others enabled a
+man to move about freely in the Other World; Chap. 9 secured his free
+passage in and out of the tomb; and Chap. 11 overthrew his enemies.
+Chap. 17 deals with important beliefs as to the origin of God and the
+gods, and of the heavens and the earth, and states the different
+opinions which Egyptian theologians held about many divine and
+mythological beings. The reason for including it in the Book of the Dead
+is not quite clear, but that it was a most important Chapter is beyond
+all doubt. Chaps. 21 and 22 restored his mouth to the deceased, and
+Chap. 23 enabled him to open it. Chap. 24 supplied him with words of
+power, and Chap. 25 restored to him his memory. Chaps. 26-30B gave to
+the deceased his heart, and supplied the spells that prevented the
+stealers of hearts from carrying it off, or from injuring it in any way.
+Two of these Chapters (29 and 30B) were cut upon amulets made in the
+form of a human heart. Chaps. 31 and 32 are spells for driving away
+crocodiles, and Chaps. 33-38, and 40 are spells against snakes and
+serpents. Chaps. 41 and 42 preserved a man from slaughter in the Other
+World, Chap. 43 enabled him to avoid decapitation, and Chap. 44
+preserved him from the second death. Chaps. 45, 46, and 154 protected
+the body from rot or decay and worms in the tomb. Chap. 50 saved the
+deceased from the headsman in the Tuat, and Chap. 51 enabled him to
+avoid stumbling. Chaps. 38, 52-60, and 62 ensured for him a supply of
+air and water in the Tuat, and Chap. 63 protected him from drinking
+boiling water there. Chaps. 64-74 gave him the power to leave the tomb,
+to overthrow enemies, and to "come forth by day." Chaps. 76-89 enabled a
+man to transform himself into the Light-god, the primeval soul of God,
+the gods Ptah and Osiris, a golden hawk, a divine hawk, a lotus, a
+_benu_ bird, a heron, a swallow, a serpent, a crocodile, and into any
+being or thing he pleased. Chap. 89 enabled the soul of the deceased to
+rejoin its body at pleasure, and Chaps. 91 and 92 secured the egress of
+his soul and spirit from the tomb. Chaps. 94-97 made the deceased an
+associate of Thoth, and Chaps. 98 and 99 secured for him the use of the
+magical boat, and the services of the celestial ferryman, who would
+ferry him across the river in the Tuat to the Island of Fire, in which
+Osiris lived. Chaps. 101 and 102 provided access for him to the Boat of
+Rā. Chaps. 108, 109, 112, and 116 enabled him to know the Souls (_i.e._
+gods) of the East and West, and of the towns of Pe,[1] Nekhen,[2]
+Khemenu,[3] and Anu.[4] Chaps. 117-119 enabled him to find his way
+through Rastau, a part of the kingdom of Seker, the god of Death. Chap.
+152 enabled him to build a house, and Chap. 132 gave him power to return
+to the earth and see it. Chap. 153 provided for his escape from the
+fiend who went about to take souls in a net. Chaps. 155-160, 166, and
+167 formed the spells that were engraved on amulets, _i.e._ the Tet
+(male), the Tet (female), the Vulture, the Collar, the Sceptre, the
+Pillow, the Pectoral, &c., and gave to the deceased the power of Osiris
+and Isis and other gods, and restored to him his heart, and lifted up
+his head. Chap. 162 kept heat in the body until the day of the
+resurrection. Chaps. 175 and 176 gave the deceased everlasting life and
+enabled him to escape the second death. Chap. 177 raised up the dead
+body, and Chap. 178 raised up the spirit-soul. The remaining Chapters
+perfected the spirit-soul, and gave it celestial powers, and enabled it
+to enjoy intercourse with the gods as an equal, and enabled it to
+participate in all their occupations and pleasures. We may now give a
+few extracts that will give an idea of the contents of some of the most
+important passages.
+
+[Footnote 1: _i.e._ Pe Tep, or Buto.]
+
+[Footnote 2: Eileithyiaspolis.]
+
+[Footnote 3: Hermopolis.]
+
+[Footnote 4: Heliopolis.]
+
+[Illustration: Her-Heru, the first Priest-King, and Queen Netchemet
+reciting a Hymn to the Rising Sun. The Apes represent the Spirits of the
+Dawn. _From a papyrus (about 1050 B.C.) in the British Museum._]
+
+
+The following is the opening hymn to Osiris in the Papyrus of Ani:
+
+"Glory be to Osiris Un-Nefer, the great god who dwelleth in Abydos, king
+of eternity, lord of everlastingness, whose existence endureth for
+millions of years. Eldest son of the womb of Nut,[1] begotten by Keb,[2]
+the Erpāt,[3] lord of the crowns of the South and North, lord of the
+lofty white crown, prince of gods and men: he hath received the sceptre,
+and the whip, and the rank of his divine fathers. Let thy heart in
+Semt-Ament[4] be content, for thy son Horus is established on thy
+throne. Thou art crowned lord of Tatu[5] and ruler in Abydos.[6] Through
+thee the world flourisheth in triumph before the power of Nebertcher.[7]
+He leadeth on that which is and that which is not yet, in his name of
+'Taherstanef.' He toweth along the earth by Maāt[8] in his name of
+'Seker'; he is exceedingly mighty and most terrible in his name of
+'Osiris'; he endureth for ever and ever in his name of 'Un-Nefer.'
+Homage to thee, O King of kings, Lord of lords, Prince of princes, who
+from the womb of Nut hast ruled the world and Akert.[9] Thy body is
+[like] bright and shining metal, thy head is of azure blue, and the
+brilliance of the turquoise encircleth thee. O thou god An of millions
+of years, whose body pervadeth all things, whose face is beautiful in
+Ta-Tchesert,[10] grant thou to the Ka of the Osiris the scribe Ani
+splendour in heaven, power upon earth, and triumph in the Other World.
+Grant that I may sail down to Tatu in the form of a living soul, and
+sail up to Abydos in the form of the Benu bird;[11] that I may go in and
+come out without being stopped at the pylons of the Lords of the Other
+World. May there be given unto me bread-cakes in the house of coolness,
+and offerings of food in Anu (Heliopolis), and a homestead for ever in
+Sekhet Aru,[12] with wheat and barley therefor."
+
+[Footnote 1: The Sky-goddess.]
+
+[Footnote 2: The Earth-god.]
+
+[Footnote 3: The hereditary chief of the gods.]
+
+[Footnote 4: The other world.]
+
+[Footnote 5: The town of Busiris on the Delta.]
+
+[Footnote 6: Abydos in Upper Egypt.]
+
+[Footnote 7: The Lord to the uttermost limit, _i.e._ Almighty God.]
+
+[Footnote 8: The goddess of physical and moral law, and the
+personification of the conscience.]
+
+[Footnote 9: A name of the Other World.]
+
+[Footnote 10: The Holy Land, _i.e._ the Kingdom of Osiris.]
+
+[Footnote 11: A bird which has been identified with the phœnix. The soul
+of Rā was incarnate in it.]
+
+[Footnote 12: A name of the realm of Osiris, or the Elysian Fields.]
+
+In another Hymn to Osiris, which is found in the Papyrus of Hunefer, we
+have the following: "The gods come unto thee, bowing low before thee,
+and they hold thee in fear. They withdraw and depart when they see thee
+endued with the terror of Rā, and the victory of Thy Majesty is over
+their hearts. Life is with thee, and offerings of meat and drink follow
+thee, and that which is thy due is offered before thy face. I have come
+unto thee holding in my hands truth, and my heart hath in it no cunning
+(or deceit). I offer unto thee that which is thy due, and I know that
+whereon thou livest. I have not committed any kind of sin in the land; I
+have defrauded no man of what is his. I am Thoth, the perfect scribe,
+whose hands are pure. I am the lord of purity, the destroyer of evil,
+the scribe of truth; what I abominate is sin."
+
+Here is an address, followed by a short Litany, which forms a kind of
+introduction to Chapter 15 in the Papyrus of Ani:
+
+"Praise be unto thee, O Osiris, lord of eternity, Un-Nefer, Heru-Khuti,
+whose forms are manifold, whose attributes are majesty, [thou who art]
+Ptah-Seker-Tem in Heliopolis, lord of the Sheta shrine, creator of
+Het-ka-Ptah (Memphis) and of the gods who dwell therein, thou Guide of
+the Other World, whom the gods praise when thou settest in the sky. Isis
+embraceth thee contentedly, and she driveth away the fiends from the
+mouth of thy paths. Thou turnest thy face towards Amentet,[1] and thou
+makest the earth to shine like refined copper. The dead rise up to look
+upon thee, they breathe the air, and they behold thy face when [thy]
+disk riseth on the horizon. Their hearts are at peace, inasmuch as they
+behold thee, O thou who art Eternity and Everlastingness.
+
+[Footnote 1: The "hidden" land, the West, the Other World.]
+
+
+                                 LITANY
+
+"1. Homage to thee, O [Lord of] the Dekans[1] in Heliopolis and of the
+heavenly beings in Kherāha,[2] thou god Unti, who art the most glorious
+of the gods hidden in Heliopolis.
+
+"_Grant thou unto me a path whereon I may pass in peace, for I am just
+and true; I have not spoken lies wittingly, nor have I done aught with
+deceit_.[3]
+
+"2. Homage to thee, O An[4] in Antes, Heru-Khuti,[5] with long strides
+dost thou stride over heaven, O Heru-Khuti.
+
+"3. Homage to thee, O Everlasting Soul, who dwellest in Tatu (Busiris),
+Un-Nefer,[6] son of Nut, who art the Lord of Akert.
+
+"4. Homage to thee in thy rule over Tatu. The Urrt Crown is fixed upon
+thy head. Thou art One, thou createst thy protection, thou dwellest in
+peace in Tatu.
+
+"5. Homage to thee, O Lord of the Acacia. The Seker Boat[7] is on its
+sledge; thou turnest back the Fiend, the worker of evil; thou makest the
+Eye of the Sun-god to rest upon its throne.
+
+"6. Homage to thee, mighty one in thine hour, Prince great and mighty,
+dweller in Anrutef,[8] lord of eternity, creator of everlastingness.
+Thou art the lord of Hensu.[9]
+
+"7. Homage to thee, O thou who restest upon Truth. Thou art the Lord of
+Abydos; thy body is joined to Ta-Tchesert. Thou art he to whom fraud and
+deceit are abominable.
+
+"8. Homage to thee, O dweller in thy boat. Thou leadest the Nile from
+his source, the light shineth upon thy body; thou art the dweller in
+Nekhen.[10]
+
+"9. Homage to thee, O Creator of the gods, King of the South, King of
+the North, Osiris, Conqueror, Governor of the world in thy gracious
+seasons! Thou art the Lord of the heaven of Egypt (Atebui)."
+
+[Footnote 1: A group of thirty-six Star-gods.]
+
+[Footnote 2: A town that stood on the site of Old Cairo.]
+
+[Footnote 3: This response was to be repeated after each petition.]
+
+[Footnote 4: A Light-god.]
+
+[Footnote 5: Harmakhis of the Greeks.]
+
+[Footnote 6: A form of Osiris.]
+
+[Footnote 7: The Henu Boat of Seker was drawn round the sanctuary of
+Seker each morning.]
+
+[Footnote 8: A district of Hensu.]
+
+[Footnote 9: Herakleopolis in Upper Egypt.]
+
+[Footnote 10: Eileithyiaspolis in Upper Egypt.]
+
+
+The following passage illustrates the general character of a funerary
+hymn to Rā: "Homage to thee, O thou who art in the form of Khepera,
+Khepera the creator of the gods. Thou risest, thou shinest, thou
+illuminest thy mother [the sky]. Thou art crowned King of the Gods.
+Mother Nut[1] welcometh thee with bowings. The Land of Sunset (Manu)
+receiveth thee with satisfaction, and the goddess Maāt[2] embraceth thee
+at morn and at eve. Hail, ye gods of the Temple of the Soul (_i.e._
+heaven), who weigh heaven and earth in a balance, who provide celestial
+food! And hail, Tatunen,[3] One, Creator of man, Maker of the gods of
+the south and of the north, of the west and of the east! Come ye and
+acclaim Rā, the Lord of heaven, the Prince--life, health, strength be to
+him!--the Creator of the gods, and adore ye him in his beautiful form as
+he riseth in his Morning Boat (Āntchet).
+
+"Those who dwell in the heights and those who dwell in the depths
+worship thee. Thoth and the goddess Maāt have laid down thy course for
+thee daily for ever. Thine Enemy the Serpent hath been cast into the
+fire, the fiend hath fallen down into it headlong. His arms have been
+bound in chains, and Rā hath hacked off his legs; the Mesu Betshet[4]
+shall never more rise up. The Temple of the Aged God [in Anu] keepeth
+festival, and the sound of those who rejoice is in the Great House. The
+gods shout for joy when they see Rā rising, and when his beams are
+filling the world with light. The Majesty of the Holy God goeth forth
+and advanceth even unto the Land of Sunset (Manu). He maketh bright the
+earth at his birth daily, he journeyeth to the place where he was
+yesterday. O be thou at peace with me, and let me behold thy beauties!
+Let me appear on the earth. Let me smite [the Eater of] the Ass.[5] Let
+me crush the Serpent Seba.[6] Let me destroy Āapep[7] when he is most
+strong. Let me see the Abtu Fish in its season and the Ant Fish[8] in
+its lake. Let me see Horus steering thy boat, with Thoth and Maāt
+standing one on each side of him. Let me have hold of the bows of [thy]
+Evening Boat and the stern of thy Morning Boat.[9] Grant thou unto the
+Ka of me, the Osiris the scribe Ani, to behold the disk of the Sun, and
+to see the Moon-god regularly and daily. Let my soul come forth and walk
+hither and thither and whithersoever it pleaseth. Let my name be read
+from the list of those who are to receive offerings, and may offerings
+be set before me, even as they are set before the Followers of Horus.
+Let there be prepared for me a seat in the Boat of Rā on the day when
+the god goeth forth. Let me be received into the presence of Osiris, in
+the Land where Truth is spoken."
+
+[Footnote 1: The Sky-goddess.]
+
+[Footnote 2: Goddess of Law.]
+
+[Footnote 3: An ancient Earth-god.]
+
+[Footnote 4: The associates of Set, the god of Evil.]
+
+[Footnote 5: The Ass was a form of the Sun-god, and its eater was a
+mythological monster-serpent.]
+
+[Footnote 6: Another mythological serpent.]
+
+[Footnote 7: The serpent that tried to swallow the sun each morning, but
+the Sun-god cast a spell on it and rendered it powerless.]
+
+[Footnote 8: The Abtu and the Ant were two fishes that swam before the
+boat of the sun to warn the god of danger.]
+
+[Footnote 9: _i.e._, Ani wishes to be sure of a seat in both boats.]
+
+
+The prayers of the Book of the Dead consist usually of a string of
+petitions for sepulchral offerings to be offered in the tombs of the
+petitioners, and the fundamental idea underlying them is that by their
+transmutation, which was effected by the words of the priests, the
+spirits of the offerings became available as the food of the dead. Many
+prayers contain requests for the things that tend to the comfort and
+general well-being of the dead, but here and there we find a prayer for
+forgiveness of sins committed in the body. The best example of such is
+the prayer that forms Chapter CXXVI. It reads: "Hail, ye four Ape-gods
+who sit in the bows of the Boat of Rā, who convey truth to Nebertchet,
+who sit in judgment on my weakness and on my strength, who make the gods
+to rest contented by means of the flame of your mouths, who offer holy
+offerings to the gods, and sepulchral meals to the spirit-souls, who
+live upon truth, who feed upon truth of heart, who are without deceit
+and fraud, and to whom wickedness is an abomination, do ye away with my
+evil deeds, and put ye away my sin, which deserved stripes upon earth,
+and destroy ye every evil thing whatsoever that clingeth to me, and let
+there be no bar whatsoever on my part towards you. Grant ye that I may
+make my way through the Amhet[1] chamber, let me enter into Rastau,[2]
+and let me pass through the secret places of Amentet. Grant that cakes,
+and ale, and sweetmeats may be given to me as they are given to the
+spirit-souls, and grant that I may enter in and come forth from Rastau."
+The four Ape-gods reply: "Come, for we have done away with thy
+wickedness, and we have put away thy sin, which deserved stripes, which
+thou didst commit upon earth, and we have destroyed all the evil that
+clung to thee. Enter, therefore, into Rastau, and pass in through the
+secret gates of Amentet, and cakes, and ale, and sweetmeats shall be
+given unto thee, and thou shalt go in and come out at thy desire, even
+as do those whose spirit-souls are praised [by the god], and [thy name]
+shall be proclaimed each day in the horizon."
+
+[Footnote 1: A chamber in the kingdom of Seker in which the dead were
+examined.]
+
+[Footnote 2: The corridors in the kingdom of Seker.]
+
+Another prayer of special interest is that which forms Chapter XXXB.
+This is put into the mouth of the deceased when he is standing in the
+Hall of Judgment watching the weighing of his heart in the Great Scales
+by Anubis and Thoth, in the presence of the Great Company of the gods
+and Osiris. He says: "My heart, my mother. My heart, my mother. My heart
+whereby I came into being. Let none stand up to oppose me at my
+judgment. May there be no opposition to me in the presence of the
+Tchatchau.[1] Mayest thou not be separated from me in the presence of
+the Keeper of the Balance. Thou art my Ka (_i.e._ Double, or vital
+power), that dwelleth in my body; the god Khnemu who knitteth together
+and strengthened my limbs. Mayest thou come forth into the place of
+happiness whither we go. May the Shenit officers who decide the
+destinies of the lives of men not cause my name to stink [before
+Osiris]. Let it (_i.e._ the weighing) be satisfactory unto us, and let
+there be joy of heart to us at the weighing of words (_i.e._ the Great
+Judgment). Let not that which is false be uttered against me before the
+Great God, the Lord of Amentet (_i.e._ Osiris). Verily thou shalt be
+great when thou risest up [having been declared] a speaker of the
+truth."
+
+[Footnote 1: The chief officers of Osiris, the divine Taskmasters.]
+
+In many papyri this prayer is followed by a Rubric, which orders that it
+is to be said over a green stone scarab set in a band of _tchamu_ metal
+(_i.e._ silver-gold), which is to be hung by a ring from the neck of the
+deceased. Some Rubrics order it to be placed in the breast of a mummy,
+where it is to take the place of the heart, and say that it will "open
+the mouth" of the deceased. A tradition which is as old as the twelfth
+dynasty says that the Chapter was discovered in the town of Khemenu
+(Hermopolis Magna) by Herutataf, the son of Khufu, in the reign of
+Menkaurā, a king of the fourth dynasty. It was cut in hieroglyphs,
+inlaid with lapis-lazuli on a block of alabaster, which was set under
+the feet of Thoth, and was therefore believed to be a most powerful
+prayer. We know that this prayer was recited by the Egyptians in the
+Ptolemaic Period, and thus it is clear that it was in common use for a
+period of nearly four thousand years. It may well be the oldest prayer
+in the world. Under the Middle and New Empires this prayer was cut upon
+hard green stone scarabs, but the versions of it found on scarabs are
+often incomplete and full of mistakes. It is quite clear that the prayer
+was turned into a spell, and that it was used merely as a "word of
+power," and that the hard stone scarabs were regarded merely as amulets.
+On many of them spaces are found that have been left blank to receive
+the names of those with whom they were to be buried; this proves that
+such scarabs once formed part of some undertaker's stock-in-trade, and
+that they were kept ready for those who were obliged to buy "heart
+scarabs" in a hurry.
+
+Another remarkable composition in the Book of the Dead is the first part
+of Chapter CXXV, which well illustrates the lofty moral conceptions of
+the Egyptians of the eighteenth dynasty. The deceased is supposed to be
+standing in the "Usekht Maāti," or Hall of the Two Maāti goddesses, one
+for Upper Egypt and one for Lower Egypt, wherein Osiris and his
+Forty-two Judges judge the souls of the dead. Before judgment is given
+the deceased is allowed to make a declaration, which in form closely
+resembles that made in many parts of Africa at the present day by a man
+who is condemned to undergo the ordeal of drinking "red water," and in
+it he states that he has not committed offences against the moral and
+religious laws of his country. He says:
+
+"Homage to thee, O Great God, thou Lord of Maāti. I have come to thee, O
+my Lord, and I have brought myself hither that I may behold thy
+beauties. I know thee. I know thy name. I know the names of the
+Forty-two[1] gods who live with thee in this Hall of Truth, who keep
+ward over sinners, and who feed upon their blood on the day when the
+lives of men are taken into account in the presence of Un-Nefer (_i.e._
+the Good Being or Osiris).... Verily, I have come unto thee, I have
+brought truth unto thee. I have destroyed wickedness for thee. I have
+not done evil to men. I have not oppressed (or wronged) my family. I
+have not done wrong instead of right. I have not been a friend of
+worthless men. I have not wrought evil. I have not tried to make myself
+over-righteous. I have not put forward my name for exalted positions. I
+have not entreated servants evilly. I have not defrauded the man who was
+in trouble. I have not done what is hateful (or taboo) to the gods. I
+have not caused a servant to be ill-treated by his master. I have not
+caused pain [to any man]. I have not permitted any man to go hungry. I
+have made none to weep. I have not committed murder. I have not ordered
+any man to commit murder for me. I have inflicted pain on no man. I have
+not robbed the temples of their offerings. I have not stolen the cakes
+of the gods. I have not carried off the cakes offered to the spirits. I
+have not committed fornication. I have not committed acts of impurity in
+the holy places of the god of my town. I have not diminished the bushel.
+I have not added to or filched away land. I have not encroached upon the
+fields [of my neighbours]. I have not added to the weights of the
+scales. I have not falsified the pointer of the scales. I have not taken
+milk from the mouths of children. I have not driven away the cattle that
+were upon their pastures. I have not snared the feathered fowl in the
+preserves of the gods. I have not caught fish [with bait made of] fish
+of their kind. I have not stopped water at the time [when it should
+flow]. I have not breached a canal of running water. I have not
+extinguished a fire when it should burn. I have not violated the times
+[of offering] chosen meat-offerings. I have not driven off the cattle
+from the property of the gods. I have not repulsed the god in his
+manifestations. I am pure. I am pure. I am pure. I am pure."
+
+[Footnote 1: The Forty-two gods represent the forty-two nomes, or
+counties, into which Egypt was divided.]
+
+[Illustration: Her-Heru and Queen Netchemet standing in the Hall of
+Osiris and praying to the God, whilst the Heart of the Queen is being
+weighed in the Balance. _From a papyrus (about 1050 B.C.) in the British
+Museum._]
+
+In the second part of the Chapter the deceased repeats many of the above
+declarations of his innocence, but with each declaration the name of one
+of the Forty-two Judges is coupled. Thus we have:
+
+     1. "Hail, thou of the long strides, who comest forth from
+     Heliopolis, I have not committed sin.
+
+     2. "Hail, thou who art embraced by flame, who comest forth from
+     Kherāha, I have not robbed with violence.
+
+     3. "Hail, Nose, who comest forth from Hermopolis, I have not done
+     violence [to any man].
+
+     4. "Hail, Eater of shadows, who comest forth from the Qerti, I have
+     not thieved.
+
+     5. "Hail, Stinking Face, who comest forth from Rastau, I have not
+     slain man or woman.
+
+     9. "Hail, Crusher of bones, who comest forth from Hensu, I have not
+     lied."
+
+Nothing is known of the greater number of these Forty-two gods, but it
+is probable that they were local gods or spirits, each one representing
+a nome, whose names were added to the declarations with the view of
+making the Forty-two Judges represent all Egypt.
+
+In the third part of the Chapter we find that the religious ideas
+expressed by the deceased have a far more personal character than those
+of the first and second parts. Thus, having declared his innocence of
+the forty-two sins or offences, "the heart which is righteous and
+sinless" says:
+
+"Homage to you, O ye gods who dwell in your Hall of Maāti! I know you
+and I know your names. Let me not fall under your knives, and bring ye
+not before the god whom ye follow my wickedness, and let not evil come
+upon me through you. Declare ye me innocent in the presence of
+Nebertcher,[1] because I have done that which is right in Tamera
+(Egypt), neither blaspheming God, nor imputing evil (?) to the king in
+his day. Homage to you, O ye gods, who live in your Hall of Maāti, who
+have no taint of sin in you, who live upon truth, who feed upon truth
+before Horus, the dweller in his disk. Deliver me from Baba, who liveth
+upon the entrails of the mighty ones, on the day of the Great Judgment.
+Let me come to you, for I have not committed offences [against you]; I
+have not done evil, I have not borne false witness; therefore let
+nothing [evil] be done unto me. I live upon truth. I feed upon truth. I
+have performed the commandments of men, and the things which make the
+gods contented. I have made the god to be at peace [with me by doing]
+that which is his will. I have given bread to the hungry man, and water
+to the thirsty man, and apparel to the naked man, and a ferry boat to
+him that had none. I have made offerings to the gods, and given funerary
+meals to the spirits. Therefore be ye my deliverers, be ye my
+protectors; make ye no accusations against me in the presence [of the
+Great God]. I am clean of mouth and clean of hands; therefore let be
+said unto me by those who shall see me: 'Come in peace, come in peace'
+(_i.e._ Welcome! Welcome!).... I have testified before Herfhaf,[2] and
+he hath approved me. I have seen the things over which the Persea tree
+spreadeth [its branches] in Rastau. I offer up my prayers to the gods,
+and I know their persons. I have come and have advanced to declare the
+truth and to set up the Balance[3] on its stand in Aukert."[4]
+
+[Footnote 1: The Lord to the uttermost limit, _i.e._ Almighty God.]
+
+[Footnote 2: The celestial ferryman who ferried the souls of the
+righteous to the Island of Osiris. None but the righteous could enter
+his boat, and none but the righteous was allowed to land on the Island
+of Osiris.]
+
+[Footnote 3: The balance in which the heart was weighed.]
+
+[Footnote 4: A name of a part of the Other World near Heliopolis.]
+
+Then addressing the god Osiris the deceased says: "Hail, thou who art
+exalted upon thy standard, thou lord of the Atef crown, whose name is
+'Lord of the Winds,' deliver me from thine envoys who inflict evils, who
+do harm, whose faces are uncovered, for I have done the right for the
+Lord of Truth. I have purified myself and my fore parts with holy water,
+and my hinder parts with the things that make clean, and my inward parts
+have been [immersed] in the Lake of Truth. There is not one member of
+mine wherein truth is lacking. I purified myself in the Pool of the
+South. I rested in the northern town in the Field of the Grasshoppers,
+wherein the sailors of Rā bathe at the second hour of the night and at
+the third hour of the day." One would think that the moral worth of the
+deceased was such that he might then pass without delay into the most
+holy part of the Hall of Truth where Osiris was enthroned. But this is
+not the case, for before he went further he was obliged to repeat the
+magical names of various parts of the Hall of Truth; thus we find that
+the priest thrust his magic into the most sacred of texts. At length
+Thoth, the great Recorder of Egypt, being satisfied as to the good faith
+and veracity of the deceased, came to him and asked why he had come to
+the Hall of Truth, and the deceased replied that he had come in order to
+be "mentioned" to the god. Thoth then asked him, "Who is he whose heaven
+is fire, whose walls are serpents, and the floor of whose house is a
+stream of water?" The deceased replied, "Osiris"; and he was then bidden
+to advance so that he might be introduced to Osiris. As a reward for his
+righteous life sacred food, which proceeded from the Eye of Rā, was
+allotted to him, and, living on the food of the god, he became a
+counterpart of the god.
+
+From first to last the Book of the Dead is filled with spells and
+prayers for the preservation of the mummy and for everlasting life. As
+instances of these the following passages are quoted from Chapters 154
+and 175. "Homage to thee, O my divine father Osiris, thou livest with
+thy members. Thou didst not decay. Thou didst not turn into worms. Thou
+didst not waste away. Thou didst not suffer corruption. Thou didst not
+putrefy. I am the god Khepera, and my members shall have an everlasting
+existence. I shall not decay. I shall not rot. I shall not putrefy. I
+shall not turn into worms. I shall not see corruption before the eye of
+the god Shu. I shall have my being, I shall have my being. I shall live,
+I shall live. I shall flourish, I shall flourish. I shall wake up in
+peace. I shall not putrefy. My inward parts shall not perish. I shall
+not suffer injury. Mine eye shall not decay. The form of my visage shall
+not disappear. Mine ear shall not become deaf. My head shall not be
+separated from my neck. My tongue shall not be carried away. My hair
+shall not be cut off. Mine eyebrows shall not be shaved off. No baleful
+injury shall come upon me. My body shall be established, and it shall
+neither crumble away nor be destroyed on this earth." The passage that
+refers to everlasting life occurs in Chapter 175, wherein the scribe
+Ani is made to converse with Thoth and Temu in the Tuat, or Other World.
+Ani, who is supposed to have recently arrived there, says: "What manner
+of country is this to which I have come? There is no water in it. There
+is no air. It is depth unfathomable, it is black as the blackest night,
+and men wander helplessly therein. In it a man may not live in quietness
+of heart; nor may the affections be gratified therein." After a short
+address to Osiris, the deceased asks the god, "How long shall I live?"
+And the god says, "It is decreed that thou shalt live for millions of
+millions of years, a life of millions of years."
+
+As a specimen of a spell that was used in connection with an amulet may
+be quoted Chapter 156. The amulet was the _tet_, which represented a
+portion of the body of Isis. The spell reads: "The blood of Isis, the
+power of Isis, the words of power of Isis shall be strong to protect
+this mighty one (_i.e._ the mummy), and to guard him from him that would
+do unto him anything which he abominateth (or, is taboo to him)." The
+object of the spell is explained in the Rubric, which reads: "[This
+spell] shall be said over a _tet_ made of carnelian, which hath been
+steeped in water of _ankham_ flowers, and set in a frame of sycamore
+wood, and placed on the neck of the deceased on the day of the funeral.
+If these things be done for him the powers of Isis shall protect his
+body, and Horus, the son of Isis, shall rejoice in him when he seeth
+him. And there shall be no places hidden from him as he journeyeth. And
+one hand of his shall be towards heaven and the other towards earth,
+regularly and continually. Thou shalt not let any person who is with
+thee see it [a few words broken away]." Of the spells written in the
+Book of the Dead to make crocodiles, serpents, and other reptiles
+powerless, the following are specimens: "Away with thee! Retreat! Get
+back, O thou accursed Crocodile Sui. Thou shalt not come nigh me, for I
+have life through the words of power that are in me. If I utter thy name
+to the Great God he will make thee to come before the two divine
+messengers Betti and Herkemmaāt. Heaven ruleth its seasons, and the
+spell hath power over what it mastereth, and my mouth ruleth the spell
+that is inside it. My teeth which bite are like flint knives, and my
+teeth which grind are like unto those of the Wolf-god. O thou who
+sittest spellbound with thine eyes fixed through my spell, thou shalt
+not carry off my spell, thou Crocodile that livest on spells" (Chap.
+XXXI).
+
+     "Get thee back, thou Crocodile of the West, that livest on the
+     never-resting stars. That which is thy taboo is in me. I have eaten
+     the brow (or, skull) of Osiris. I am set.
+
+     "Get thee back, thou Crocodile of the West. The serpent Nāu is
+     inside me. I will set it on thee, thy flame shall not approach me.
+
+     "Get thee back, thou Crocodile of the East, that feedest upon the
+     eaters of filth. That which is thy taboo is in me. I advance. I am
+     Osiris.
+
+     "Get thee back, thou Crocodile of the East. The serpent Nāu is
+     inside me. I will set it on thee; thy flame shall not approach me.
+
+     "Get thee back, thou Crocodile of the South, that feedest upon
+     waste, garbage, and filth. That which is thy taboo is in me.... I
+     am Sept.[1]
+
+     "Get thee back, thou Crocodile of the South. I will fetter thee. My
+     charm is among the reeds (?). I will not yield unto thee.
+
+     "Get thee back, thou Crocodile of the North, that feedest upon what
+     is left by the hours. That which is thy taboo is in me. The
+     emissions shall [not] fall upon my head. I am Tem.[2]
+
+     "Get thee back, thou Crocodile of the North, for the
+     Scorpion-goddess[3] is inside me, unborn (?). I am Uatch-Merti
+     (?).[4]
+
+     "Created things are in the hollow of my hand, and the things that
+     are not yet made are inside me. I am clothed in and supplied with
+     thy spells, O Rā, which are above me and beneath me.... I am Rā,
+     the self-protected, no evil thing whatsoever shall overthrow me"
+     (Chap. XXXII).
+
+[Footnote 1: A god of the Eastern Delta and a local form of the Sun-god
+early in the day.]
+
+[Footnote 2: The primeval god, a form of Pautti, the oldest Egyptian
+god.]
+
+[Footnote 3: She was called "Serqet."]
+
+[Footnote 4: A green-eyed serpent-god, or goddess, equipped with great
+power to destroy.]
+
+
+
+
+                               CHAPTER V
+
+              BOOKS OF THE DEAD OF THE GRÆCO-ROMAN PERIOD
+
+
+From what has been said in the preceding chapter it will be clear that
+only wealthy people could afford to bury copies of the great Book of the
+Dead with their deceased relatives. Whether the chapters that formed it
+were written on coffins or on papyrus the cost of copying the work by a
+competent scribe must have been relatively very great. Towards the close
+of the twenty-sixth dynasty a feeling spread among the Egyptians that
+only certain parts of the Book of the Dead were essential for the
+resurrection of the body and for the salvation of the soul, and men
+began to bury with their dead copies of the most important chapters of
+it in a very much abridged form. A little later the scribes produced a
+number of works, in which they included only such portions of the most
+important chapters as were considered necessary to effect the
+resurrection of the body. In other words, they rejected all the old
+magical elements in the Book of the Dead, and preserved only the texts
+and formulæ that appertained to the cult of Osiris, the first man who
+had risen from the dead. One of the oldest of these later substitutes
+for the Book of the Dead is the _Shai en Sensen_, or "Book of
+Breathings." Several copies of this work are extant in the funerary
+papyri, and the following sections, translated from a papyrus in the
+British Museum, will give an idea of the character of the Book:
+
+"Hail, Osiris[1] Kersher, son of Tashenatit! Thou art pure, thy heart is
+pure. Thy fore parts are pure, thy hind parts are cleansed; thy interior
+is cleansed with incense and natron, and no member of thine hath any
+defect in it whatsoever. Kersher is washed in the waters of the Field of
+Offerings, that lieth to the north of the Field of the Grasshoppers. The
+goddesses Uatchet and Nekhebet purify thee at the eighth hour of the
+night and at the eighth hour of the day. Come then, enter the Hall of
+Truth, for thou art free from all offence and from every defect, and
+'Stone of Truth' is thy name. Thou enterest the Tuat (Other World) as
+one exceedingly pure. Thou art purified by the Goddesses of Truth in the
+Great Hall. Holy water hath been poured over thee in the Hall of Keb
+(_i.e._ the earth), and thy body hath been made pure in the Hall of Shu
+(heaven). Thou lookest upon Rā when he setteth in the form of Tem at
+eventide. Amen is nigh unto thee and giveth thee air, and Ptah likewise,
+who fashioned thy members for thee; thou enterest the horizon with Rā.
+Thy soul is received in the Neshem Boat of Osiris, thy soul is made
+divine in the House of Keb, and thou art made to be triumphant for ever
+and ever."
+
+"Hail, Osiris Kersher! Thy name flourisheth, thy earthly body is
+stablished, thy spirit body germinateth, and thou art not repulsed
+either in heaven or on earth. Thy face shineth before Rā, thy soul
+liveth before Amen, and thy earthly body is renewed before Osiris. Thou
+breathest the breath of life for ever and ever. Thy soul maketh
+offerings unto thee in the course of each day.... Thy flesh is collected
+on thy bones, and thy form is even as it was upon earth. Thou takest
+drink into thy body, thou eatest with thy mouth, and thou receivest thy
+rations in company with the souls of the gods. Anubis protecteth thee;
+he is thy protector, and thou art not turned away from the Gates of the
+Tuat. Thoth, the most mighty god, the Lord of Khemenu (Hermopolis),
+cometh to thee, and he writeth the 'Book of Breathings' with his own
+fingers. Then doth thy soul breathe for ever and ever, and thy form is
+renewed with life upon earth; thou art made divine with the souls of the
+gods, thy heart is the heart of Rā, and thy limbs are the limbs of the
+great god. Amen is nigh unto thee to make thee to live again. Upuat
+openeth a prosperous road for thee. Thou seest with thine eyes, thou
+hearest with thine ears, thou speakest with thy mouth, thou walkest with
+thy legs. Thy soul hath been made divine in the Tuat, so that it may
+change itself into any form it pleaseth. Thou canst snuff at will the
+odours of the holy Acacia of Anu (An, or Heliopolis). Thou wakest each
+day and seest the light of Rā; thou appearest upon the earth each day,
+and the 'Book of Breathings' of Thoth is thy protection, for through it
+dost thou draw thy breath each day, and through it do thine eyes behold
+the beams of the Sun-god Aten. The Goddess of Truth vindicateth thee
+before Osiris, and her writings are upon thy tongue. Rā vivifieth thy
+soul, the Soul of Shu is in thy nostrils. Thou art even as Osiris, and
+'Osiris Khenti Amenti' is thy name. Thy body liveth in Tatu (Busiris),
+and thy soul liveth in heaven.... Thy odour is that of the holy gods in
+Amentet, and thy name is magnified like the names of the Spirits of
+heaven. Thy soul liveth through the 'Book of Breathings,' and it is
+rejoined to thy body by the 'Book of Breathings.' These fine extracts
+are followed in the British Museum papyrus by the praises of Kersher by
+the gods, a prayer of Kersher himself for offerings, and an extract from
+the so-called Negative Confession, which has been already described. The
+work is closed by an address to the gods, in which it is said that
+Kersher is sinless, that he feeds and lives upon Truth, that his deeds
+have satisfied the hearts of the gods, and that he has fed the hungry
+and given water to the thirsty and clothes to the naked.[2]
+
+[Footnote 1: The deceased is always supposed to be identified with
+Osiris.]
+
+[Footnote 2: A papyrus at Florence contains a copy of Part II. of The
+Book of Breathings. The fundamental ideas are the same as those in Part
+I., but the forms in which they are expressed are different. The
+deceased is made to address several gods by name, and to declare that he
+himself is those gods. "I am Rā, I am Atem, I am Osiris, I am Horus, I
+am Thoth," &c.]
+
+Another late work of considerable interest is the "Book of Traversing
+Eternity," the fullest known form of which is found on a papyrus at
+Vienna. This work describes how the soul of the deceased, when armed
+with the power which the Book of Traversing Eternity will give it, shall
+be able to travel from one end of Egypt to the other, and to visit all
+the holy places, and to assist at the festivals, and to enjoy communion
+not only with the gods and spirits who assemble there, but also with its
+kinsfolk and acquaintances whom it left behind alive on the earth. The
+object of the book was to secure for the deceased the resurrection of
+his body; it opens with the following words: "Thy soul liveth in heaven
+in the presence of Rā. Thy Ka hath acquired the divine nature of the
+gods. Thy body remaineth in the deep house (_i.e._ tomb) in the presence
+of Osiris. Thy spirit-body becometh glorious among the living. Thy
+descendants flourish upon the earth, in the presence of Keb, upon thy
+seat among the living, and thy name is stablished by the utterance of
+those who have their being through the 'Book of Traversing Eternity.'
+Thou comest forth by day, thou art joined to the Sun-god Aten." The text
+goes on to state that the deceased breathes, speaks, eats, drinks, sees,
+hears, and walks, and that all the organs of his body are in their
+proper places, and that each is performing its proper functions. He
+floats in the air, hovers in the shadow, rises in the sky, follows the
+gods, travels with the stars, dekans, and planets, and moves about by
+night and by day on earth and in heaven at will.
+
+Of the works that were originally composed for recitation on the days of
+the festivals of Osiris, and were specially connected with the cult of
+this god, three, which became very popular in the Graeco-Roman period,
+may be mentioned. These are: (1) The Lamentations of Isis and Nephthys;
+(2) The Festival Songs of Isis and Nephthys; (3) The Book of making
+splendid the Spirit of Osiris. The first of these works was recited on
+the twenty-fifth day of the fourth month of the season Akhet
+(October-November) by two "fair women," who personified Isis and
+Nephthys. One of these had the name of Isis on her shoulder, and the
+other the name of Nephthys, and each held a vessel of water in her right
+hand, and a "Memphis cake of bread" in her left. The object of the
+recital was to commemorate the resurrection of Osiris, and if the book
+were recited on behalf of any deceased person it would make his spirit
+to be glorious, and stablish his body, and cause his Ka to rejoice, and
+give breath to his nostrils and air to his throat. The two "fair women"
+sang the sections alternately in the presence of the Kher-heb and Setem
+priests. The two first sections, as they are found on a papyrus in
+Berlin, read thus:--ISIS SAITH: "Come to thy house, come to thy house, O
+An, come to thy house. Thine enemy [Set] hath perished. O beautiful
+youth, come to thy house. Look thou upon me. I am the sister who loveth
+thee, go not far from me. O Beautiful Boy, come to thy house,
+straightway, straightway. I cannot see thee, and my heart weepeth for
+thee; my eyes follow thee about. I am following thee about so that I may
+see thee. Lo, I wait to see thee, I wait to see thee; behold, Prince, I
+wait to see thee. It is good to see thee, it is good to see thee; O An,
+it is good to see thee. Come to thy beloved one, come to thy beloved
+one, O Un-Nefer, whose word is truth. Come to thy wife, O thou whose
+heart is still. Come to the lady of thy house; I am thy sister from thy
+mother's [womb]. Go not thou far from me. The faces of gods and men are
+turned towards thee, they all weep for thee together. As soon as I saw
+thee I cried out to thee, weeping with a loud voice which pierced the
+heavens, and thou didst not hear my voice. I am thy sister who loved
+thee upon earth; none other loved thee more than [thy] sister, thy
+sister."
+
+NEPHTHYS SAITH: "O Beautiful Prince, come to thy house. Let thy heart
+rejoice and be glad, for thine enemies have ceased to be. Thy two
+Sisters are nigh unto thee; they guard thy bier, they address thee with
+words [full of] tears as thou liest prone on thy bier. Look thou at the
+young women; speak to us, O our Sovereign Lord. Destroy thou all the
+misery that is in our hearts; the chiefs among gods and men look upon
+thee. Turn thou towards us thy face, O our Sovereign Lord. At the sight
+of thy face life cometh to our faces; turn not thou thy face from us.
+The joy of our heart is in the sight of thee. O Beautiful Sovereign, our
+hearts would see thee. I am thy sister Nephthys who loveth thee. The
+fiend Seba hath fallen, he hath not being. I am with thee, and I act as
+the protectress of thy members for ever and ever."
+
+The second work, the "Festival Songs of Isis and Nephthys," was sung
+during the great festival of Osiris, which took place in the fourth
+month of the Season of Akhet and lasted five days (from the
+twenty-second to the twenty-sixth day). It was sung by two virgins who
+wore fillets of sheep's wool on their heads, and held tambourines in
+their hands; one was called Isis and the other Nephthys. According to
+the rubrical directions given in the British Museum papyrus, the
+sections were sung by both women together. The following passage will
+illustrate the contents of the work:
+
+"Come, come, run to me, O strong heart! Let me see thy divine face, for
+I do not see thee, and make thou clear the path that we may see thee as
+we see Rā in heaven, when the heavens unite with the earth, and cause
+darkness to fall upon the earth each day. My heart burneth as with fire
+at thy escape from the Fiend, even as my heart burneth with fire when
+thou turnest thy side to me; O that thou wouldst never remove it from
+me! O thou who unitest the Two Domains (_i.e._ Egypt, North and South),
+and who turnest back those who are on the roads, I seek to see thee
+because of my love for thee.... Thou fliest like a living being, O
+Everlasting King; thou hast destroyed the fiend Anrekh. Thou art the
+King of the South and of the North, and thou goest forth from
+Tatchesert. May there never be a moment in thy life when I do not fill
+thy heart, O my divine brother, my lord who goest forth from Aqert....
+My arms are raised to protect thee, O thou whom I love. I love thee, O
+Husband, Brother, lord of love; come thou in peace into thy house....
+Thy hair is like turquoise as thou comest forth from the Fields of
+Turquoise, thy hair is like unto the finest lapis-lazuli, and thou
+thyself art more blue than thy hair. Thy skin and body are like southern
+alabaster, and thy bones are of silver. The perfume of thy hair is like
+unto new myrrh, and thy skull is of lapis-lazuli."
+
+The third work, "The Book of making splendid the Spirit of Osiris," was
+also sung at the great festival of Osiris that took place during the
+November-December at Abydos and other great towns in Egypt, and if it
+were sung on behalf of any man, the resurrection and life, constantly
+renewed, of that man were secured for his soul and spirit. This Book,
+written in hieratic, is found in a papyrus in Paris, and the following
+extract will illustrate its contents: "Come to thy house, come to thy
+house, O An. Come to thy house, O Beautiful Bull, lord of men and women,
+the beloved one, the lord of women. O Beautiful Face, Chief of Akert,
+Prince, Khenti Amentiu, are not all hearts drunk through the love of
+thee, O Un-Nefer, whose word is truth? The hands of men and gods are
+lifted up and seek thee, even as the hands of a babe are stretched out
+to his mother. Come thou to them, for their hearts are sad, and make
+them to rejoice. The lands of Horus exult, the domains of Set are
+overthrown because of their fear of thee. Hail, Osiris Khenti Amentiu! I
+am thy sister Isis. No god and no goddess have done for thee what I have
+done. I, a woman, made a man child for thee, because of my desire to
+make thy name to live upon the earth. Thy divine essence was in my body,
+I brought him forth on the ground. He pleaded thy case, he healed thy
+suffering, he decreed the destruction of him that caused it. Set fell
+under his knife, and the Smamiu fiends of Set followed him. The throne
+of the Earth-god is thine, O thou who art his beloved son.... There is
+health in thy members, thy wounds are healed, thy sufferings are
+relieved, thou shalt never groan again in pain. Come to us thy sisters,
+come to us; our hearts will live when thou comest. Men shall cry out to
+thee, and women shall weep glad tears, at thy coming to them.... The
+Nile appeareth at the command of thy mouth; thou makest men to live on
+the effluxes that proceed from thy members, and thou makest every field
+to flourish. When thou comest that which is dead springeth into life,
+and the plants in the marshes put forth blossoms. Thou art the Lord of
+millions of years, the sustainer of wild creatures, and the lord of
+cattle; every created thing hath its existence from thee. What is in the
+earth is thine. What is in the heavens is thine. What is in the waters
+is thine. Thou art the Lord of Truth, the hater of sinners, whom thou
+overthrowest in their sins. The Goddesses of Truth are with thee; they
+never leave thee. No sinful man can approach thee in the place where
+thou art. Whatsoever appertaineth to life and to death belongeth to
+thee, and to thee belongeth everything that concerneth man."
+
+During the period of the occupation of Egypt by the Romans, the three
+last-named works were still further abridged, and eventually the texts
+that were considered essential for salvation were written upon small
+sheets of papyrus from 9 to 12 inches high, and from 5 to 10 inches
+wide.
+
+
+
+
+                              CHAPTER VI
+
+                   THE EGYPTIAN STORY OF THE CREATION
+
+
+If we consider for a moment the vast amount of thought which the
+Egyptian gave to the problems of the future life, and their deep-seated
+belief in resurrection and immortality, we cannot fail to conclude that
+he must have theorised deeply about the constitution of the heaven in
+which he hoped to live everlastingly, and about its Maker. The
+translations given in the preceding pages prove that the theologians of
+Egypt were ready enough to describe heaven, and the life led by the
+blessed there, and the powers and the attributes of the gods, but they
+appear to have shrunk from writing down in a connected form their
+beliefs concerning the Creation and the origin of the Creator. The
+worshippers of each great god proclaimed him to be the Creator of All,
+and every great town had its own local belief on the subject. According
+to the Heliopolitans, Atem, or Tem, and at a later period Rā, was the
+Creator; according to Memphite theology he was Ptah; according to the
+Hermopolitans he was Thoth; and according to the Thebans he was Amen
+(Ammon). In only one native Egyptian work up to the present has there
+been discovered any connected account of the Creation, and the means by
+which it was effected, namely, the British Museum Papyrus, No. 10,188.
+This papyrus was written about 305 B.C., and is therefore of a
+comparatively late date, but the subject matter of the works contained
+in it is thousands of years older, and it is only _their_ forms which
+are of a late date. The Story of the Creation is found in the last work
+in the papyrus, which is called the "Book of overthrowing Āapep, the
+Enemy of Rā, the Enemy of Un-Nefer" (_i.e._ Osiris). This work is a
+liturgy, which was said at certain times of the day and night in the
+great temple of Amen-Rā at Thebes, with the view of preventing the
+monster Āapep from obstructing the sunrise. Āapep was supposed to lie in
+wait for the sun daily just before sunrise, with the view of doing
+battle with him and overthrowing him. When the Sun-god arrived at the
+place where Āapep was, he first of all cast a spell upon the monster,
+which rendered him helpless, and then he cast his fiery rays upon him,
+which shrivelled him up, and the fire of the god consumed him entirely.
+In the temple of Amen-Rā the priests recited the spells that were
+supposed to help the Sun-god to burn up Āapep, and they burnt waxen
+figures of the monster in specially prepared fires, and, uttering
+curses, they trampled them under foot and defiled them. These spells and
+burnings were also believed to break up rain clouds, and to scatter fog
+and mist and to dissipate thunder-storms, and to help the sun to rise on
+this world in a cloudless sky. Āapep was a form of Set, the god of evil
+of every kind, and his allies were the "Red Fiends" and the "Black
+Fiends," and every power of darkness. In the midst of the magical spells
+of this papyrus we find two copies of the "Book of knowing how Rā came
+into being, and of overthrowing Āapep." One copy is a little fuller than
+the other, but they agree substantially. The words of this book are said
+in the opening line to have been spoken by the god Nebertcher, _i.e._
+the "Lord to the uttermost limit," or God Himself. The Egyptian
+Christians, or Copts, in their religious writings use this name as an
+equivalent of God Almighty, the Lord of All, the God of the Universe.
+Nebertcher says: "I am the creator of what hath come into being. I
+myself came into being under the form of the god Khepera. I came into
+being under the form of Pautti (or, in primeval time), I formed myself
+out of the primeval matter, I made myself out of the substance that was
+in primeval time."[1] Nothing existed at that time except the great
+primeval watery mass called NU, but in this there were the germs of
+everything that came into being subsequently. There was no heaven, and
+no earth, and the god found no place on which to stand; nothing, in
+fact, existed except the god. He says, "I was alone." He first created
+himself by uttering his own name as a word of power, and when this was
+uttered his visible form appeared. He then uttered another kind of word
+of power, and as a result of this his soul (_ba_) came into being, and
+it worked in connection with his heart or mind (_ab_). Before every act
+of creation Nebertcher, or his visible form Khepera, thought out what
+form the thing to be created was to take, and when he had uttered its
+name the thing itself appeared in heaven or earth. To fill the heaven,
+or place where he lived, the god next produced from his body and its
+shadow the two gods Shu and Tefnut. These with Nebertcher, or Khepera,
+formed the first triad of gods, and the "one god became three," or, as
+we should say, the one god had three aspects, each of which was quite
+distinct from the other. The tradition of the begetting of Shu and
+Tefnut is as old as the time of the pyramids, for it is mentioned in the
+text of Pepi I, l. 466. The next act of creation resulted in the
+emerging of the Eye of Nebertcher (later identified with Rā) from the
+watery mass (NU), and light shone upon its waters. Shu and Tefnut then
+united and they produced Keb, the Earth-god, and Nut, the Sky-goddess.
+The text then refers to some calamity which befell the Eye of Nebertcher
+or of Khepera, but what it was is not clear; at all events the Eye
+became obscured, and it ceased to give light. This period of darkness
+is, of course, the night, and to obviate the inconvenience caused by
+this recurring period of darkness, the god made a second Eye, _i.e._ the
+Moon, and set it in the heavens. The greater Eye ruled the day, and the
+lesser Eye the night. One of the results of the daily darkness was the
+descent of the Sky-goddess Nut to the Earth-god Keb each evening.
+
+[Footnote 1: The second version here states that the name of Nebertcher
+is Ausares (Osiris), who is the oldest god of all.]
+
+The gods and goddesses next created were five, namely, Osiris, Horus,
+Set, Isis, and Nephthys. Osiris married Isis, and their son was called
+Horus; Set married Nephthys, but their son Anpu, or Anubis, is not
+mentioned in our text. Osiris became the great Ancestor-god of Egypt,
+and was a reincarnation of his great-grandfather. Men and women were
+first formed from the tears that fell from the Eye of Khepera, or the
+Sun-god, upon his body; the old Egyptian word for "men" very closely
+resembles in form and sound the word for "tears." Plants, vegetables,
+herbs, and trees owe their origin to the light of the moon falling upon
+the earth. Our text contains no mention of a special creation of the
+"beasts of the field," but the god states distinctly that he created the
+children of the earth, or creeping things of all kinds, and among this
+class quadrupeds are probably included. The men and women, and all the
+other living creatures that were made at that time by Nebertcher, or
+Khepera, reproduced their species, each in his own way, and thus the
+earth became filled with their descendants as we see at the present
+time. The elements of this Creation legend are very, very old, and the
+form in which they are grouped in our text suggests the influence of the
+priests of Heliopolis. It is interesting to note that only very ancient
+gods appear as Powers of creation, and these were certainly worshipped
+for many centuries before the priests of Heliopolis invented their cult
+of the Sun-god, and identified their god with the older gods of the
+country. We may note, too, that gods like Ptah and Amen, whose
+reputation was so great in later times, and even when our text was
+copied in 305 B.C., find no mention at all.
+
+
+
+
+                               CHAPTER VII
+
+                           LEGENDS OF THE GODS
+
+
+The Egyptians believed that at one time all the great gods and goddesses
+lived upon earth, and that they ruled Egypt in much the same way as the
+Pharaohs with whom they were more or less acquainted. They went about
+among men and took a real personal interest in their affairs, and,
+according to tradition, they spared no pains in promoting their wishes
+and well-being. Their rule was on the whole beneficent, chiefly because
+in addition to their divine attributes they possessed natures, and
+apparently bodily constitutions that were similar to those of men. Like
+men also they were supposed to feel emotions and passions, and to be
+liable to the accidents that befell men, and to grow old, and even to
+die. The greatest of all the gods was Rā, and he reigned over Egypt for
+very many years. His reign was marked by justice and righteousness, and
+he was in all periods of Egyptian history regarded as the type of what a
+king should be. When men instead of gods reigned over Egypt they all
+delighted to call themselves sons of Rā, and every king believed that Rā
+was his true father, and regarded his mother's husband as his father
+only in name. This belief was always common in Egypt, and even Alexander
+the Great found it expedient to adopt it, for he made a journey to the
+sanctuary of Amen (Ammon) in the Oasis of Sīwāh in order to be
+officially acknowledged by the god. Having obtained this recognition, he
+became the rightful lord of Egypt.
+
+
+                       THE DESTRUCTION OF MANKIND
+
+This Legend is cut in hieroglyphs on the walls of a small chamber in the
+tomb of Seti I about 1350 B.C. When Rā, the self-begotten and
+self-formed god, had been ruling gods and men for some time, men began
+to complain about him, saying, "His Majesty hath become old. His bones
+have turned into silver, his flesh into gold, and his hair into real
+lapis-lazuli." His Majesty heard these murmurings and commanded his
+followers to summon to his presence his Eye (_i.e._ the goddess Hathor),
+Shu, Tefnut, Keb, Nut, and the father and mother gods and goddesses who
+were with him in the watery abyss of NU, and also the god of this water,
+NU. They were to come to him with all their followers secretly, so that
+men should not suspect the reason for their coming, and take flight, and
+they were to assemble in the Great House in Heliopolis, where Rā would
+take counsel with them. In due course all the gods assembled in the
+Great House, and they ranged themselves down the sides of the House, and
+they bowed down in homage before Rā until their heads touched the
+ground, and said, "Speak, for we are listening." Then Rā addresing Nu,
+the father of the first-born gods, told him to give heed to what men
+were doing, for they whom he had created were murmuring against him. And
+he said, "Tell me what ye would do. Consider the matter, invent a plan
+for me, and I will not slay them until I have heard what ye shall say
+concerning this thing." Nu replied, "Thou, O my son Rā, art greater than
+the god who made thee (_i.e._ Nu himself), thou art the king of those
+who were created with thee, thy throne is established, and the fear of
+thee is great. Let thine Eye (Hathor) attack those who blaspheme thee."
+And Rā said, "Lo, they have fled to the mountains, for their hearts are
+afraid because of what they have said." The gods replied, "Let thine Eye
+go forth and destroy those who blasphemed thee, for no eye can resist
+thine when it goeth forth in the form of Hathor." Thereupon the Eye of
+Rā, or Hathor, went in pursuit of the blasphemers in the mountains, and
+slew them all. On her return Rā welcomed her, and the goddess said that
+the work of vanquishing men was dear to her heart. Rā then said that he
+would be the master of men as their king, and that he would destroy
+them. For three nights the goddess Hathor-Sekhmet waded about in the
+blood of men, the slaughter beginning at Hensu (Herakleopolis Magna).
+
+Then the Majesty of Rā ordered that messengers should be sent to Abu, a
+town at the foot of the First Cataract, to fetch mandrakes (?), and when
+they were brought he gave them to the god Sekti to crush. When the women
+slaves were bruising grain for making beer, the crushed mandrakes (?)
+were placed in the vessels that were to hold the beer, together with
+some of the blood of those who had been slain by Hathor. The beer was
+then made, and seven thousand vessels were filled with it. When Rā saw
+the beer he ordered it to be taken to the scene of slaughter, and poured
+out on the meadows of the four quarters of heaven. The object of putting
+mandrakes (?) in the beer was to make those who drank fall asleep
+quickly, and when the goddess Hathor came and drank the beer mixed with
+blood and mandrakes (?) she became very merry, and, the sleepy stage of
+drunkenness coming on her, she forgot all about men, and slew no more.
+At every festival of Hathor ever after "sleepy beer" was made, and it
+was drunk by those who celebrated the feast.
+
+Now, although the blasphemers of Rā had been put to death, the heart of
+the god was not satisfied, and he complained to the gods that he was
+smitten with the "pain of the fire of sickness." He said, "My heart is
+weary because I have to live with men; I have slain some of them, but
+worthless men still live, and I did not slay as many as I ought to have
+done considering my power." To this the gods replied, "Trouble not about
+thy lack of action, for thy power is in proportion to thy will." Here
+the text becomes fragmentary, but it seems that the goddess Nut took the
+form of a cow, and that the other gods lifted Rā on to her back. When
+men saw that Rā was leaving the earth, they repented of their
+murmurings, and the next morning they went out with bows and arrows to
+fight the enemies of the Sun-god. As a reward for this Rā forgave those
+men their former blasphemies, but persisted in his intention of retiring
+from the earth. He ascended into the heights of heaven, being still on
+the back of the Cow-goddess Nut, and he created there Sekhet-hetep and
+Sekhet-Aaru as abodes for the blessed, and the flowers that blossomed
+therein he turned into stars. He also created the millions of beings who
+lived there in order that they might praise him. The height to which Rā
+had ascended was now so great that the legs of the Cow-goddess on which
+he was enthroned trembled, and to give her strength he ordained that Nut
+should be held up in her position by the godhead and upraised arms of
+the god Shu. This is why we see pictures of the body of Nut being
+supported by Shu. The legs of the Cow-goddess were supported by the
+various gods, and thus the seat of the throne of Rā became stable. When
+this was done Rā caused the Earth-god Keb to be summoned to his
+presence, and when he came he spake to him about the venomous reptiles
+that lived in the earth and were hostile to him. Then turning to Thoth,
+he bade him to prepare a series of spells and words of power, which
+would enable those who knew them to overcome snakes and serpents and
+deadly reptiles of all kinds. Thoth did so, and the spells which he
+wrote under the direction of Rā served as a protection of the servants
+of Rā ever after, and secured for them the help of Keb, who became sole
+lord of all the beings that lived and moved on and in his body, the
+earth. Before finally relinquishing his active rule on earth, Rā
+summoned Thoth and told him of his desire to create a Light-soul in the
+Tuat and in the Land of the Caves. Over this region he appointed Thoth
+to rule, and he ordered him to keep a register of those who were there,
+and to mete out just punishments to them. In fact, Thoth was to be ever
+after the representative of Rā in the Other World.
+
+
+                       THE LEGEND OF RĀ AND ISIS
+
+This Legend is found written in the hieratic character upon a papyrus
+preserved in Turin, and it illustrates a portion of the preceding
+Legend. We have seen that Rā instructed Thoth to draw up a series of
+spells to be used against venomous reptiles of all kinds, and the reader
+will perceive from the following summary that Rā had good reason for
+doing this. The Legend opens with a list of the titles of Rā, the
+"self-created god," creator of heaven, earth, breath of life, fire,
+gods, men, beasts, cattle, reptiles, feathered fowl, and fish, the King
+of gods and men, to whom cycles of 120 years are as years, whose
+manifold names are unknown even by the gods. The text continues: "Isis
+had the form of a woman, and knew words of power, but she was disgusted
+with men, and she yearned for the companionship of the gods and the
+spirits, and she meditated and asked herself whether, supposing she had
+the knowledge of the Name of Rā, it was not possible to make herself as
+great as Rā was in heaven and on the earth? Meanwhile Rā appeared in
+heaven each day upon his throne, but he had become old, and he dribbled
+at the mouth, and his spittle fell on the ground. One day Isis took some
+of the spittle and kneaded up dust in it, and made this paste into the
+form of a serpent with a forked tongue, so that if it struck anyone the
+person struck would find it impossible to escape death. This figure she
+placed on the path on which Rā walked as he came into heaven after his
+daily survey of the Two Lands (_i.e._ Egypt). Soon after this Rā rose
+up, and attended by his gods he came into heaven, but as he went along
+the serpent drove its fangs into him. As soon as he was bitten Rā felt
+the living fire leaving his body, and he cried out so loudly that his
+voice reached the uttermost parts of heaven. The gods rushed to him in
+great alarm, saying, "What is the matter?" At first Rā was speechless,
+and found himself unable to answer, for his jaws shook, his lips
+trembled, and the poison continued to run through every part of his
+body. When he was able to regain a little strength, he told the gods
+that some deadly creature had bitten him, something the like of which he
+had never seen, something which his hand had never made. He said, "Never
+before have I felt such pain; there is no pain worse than this." Rā then
+went on to describe his greatness and power, and told the listening gods
+that his father and mother had hidden his name in his body so that no
+one might be able to master him by means of any spell or word of power.
+In spite of this something had struck him, and he knew not what it was.
+"Is it fire?" he asked. "Is it water? My heart is full of burning fire,
+my limbs are shivering, shooting pains are in all my members." All the
+gods round about him uttered cries of lamentation, and at this moment
+Isis appeared. Going to Rā she said, "What is this, O divine father?
+What is this? Hath a serpent bitten thee? Hath something made by thee
+lifted up its head against thee? Verily my words of power shall
+overthrow it; I will make it depart in the sight of thy light." Rā then
+repeated to Isis the story of the incident, adding, "I am colder than
+water, I am hotter than fire. All my members sweat. My body quaketh.
+Mine eye is unsteady. I cannot look on the sky, and my face is bedewed
+with water as in the time of the Inundation."[1] Then Isis said,
+"Father, tell me thy name, for he who can utter his own name liveth."
+
+[Footnote 1: _i.e._ in the period of summer. The season Shemmu began in
+April and ended about July 15.]
+
+Rā replied, "I am the maker of heaven and earth. I knit together the
+mountains and whatsoever liveth on them. I made the waters. I made
+Mehturit[1] to come into being. I made Kamutef.[2] I made heaven, and
+the two hidden gods of the horizon, and put souls into the gods. I open
+my eyes, and there is light; I shut my eyes, and there is darkness. I
+speak the word[s], and the waters of the Nile appear. I am he whom the
+gods know not. I make the hours. I create the days. I open the year. I
+make the river [Nile]. I create the living fire whereby works in the
+foundries and workshops are carried out. I am Khepera in the morning, Rā
+at noon, and Temu in the evening." Meanwhile the poison of the serpent
+was coursing through the veins of Rā, and the enumeration of his works
+afforded the god no relief from it. Then Isis said to Rā, "Among all the
+things which thou hast named to me thou hast not named thy name. Tell me
+thy name, and the poison shall come forth from thee." Rā still
+hesitated, but the poison was burning in his blood, and the heat thereof
+was stronger than that of a fierce fire. At length he said, "Isis shall
+search me through, and my name shall come forth from my body and pass
+into hers." Then Rā hid himself from the gods, and for a season his
+throne in the Boat of Millions of Years was empty. When the time came
+for the heart of the god to pass into Isis, the goddess said to Horus,
+her son, "The great god shall bind himself by an oath to give us his two
+eyes (_i.e._ the sun and the moon)." When the great god had yielded up
+his name Isis pronounced the following spell: "Flow poison, come out of
+Rā. Eye of Horus, come out of the god, and sparkle as thou comest
+through his mouth. I am the worker. I make the poison to fall on the
+ground. The poison is conquered. Truly the name of the great god hath
+been taken from him. Rā liveth! The poison dieth! If the poison live Rā
+shall die." These were the words which Isis spoke, Isis the great lady,
+the Queen of the gods, who knew Rā by his own name.
+
+[Footnote 1: An ancient Cow-goddess of heaven.]
+
+[Footnote 2: A form of Amen-Rā.]
+
+In late times magicians used to write the above Legend on papyrus above
+figures of Temu and Heru-Hekenu, who gave Rā his secret name, and over
+figures of Isis and Horus, and sell the rolls as charms against snake
+bites.
+
+
+          THE LEGEND OF HORUS OF BEHUTET AND THE WINGED DISK
+
+The text of this Legend is cut in hieroglyphs on the walls of the temple
+of Edfu, in Upper Egypt, and some of the incidents described in it are
+illustrated by large bas-reliefs. The form of the Legend here given
+dates from the Ptolemaic Period, but the subject matter is some
+thousands of years older. The great historical fact underlying the
+Legend is the Conquest of Egypt by some very early king who invaded
+Egypt from the south, and who succeeded in conquering every part of it,
+even the northern part of the Delta. The events described are supposed
+to have taken place whilst Rā was still reigning on the earth. The
+Legend states that in the three hundred and sixty-third year of the
+reign of Rā-Harmakhis, the ever living, His Majesty was in Ta-sti
+(_i.e._ the Land of the Bow, or Nubia) with his soldiers; the enemy had
+reviled him, and for this reason the land is called "Uauatet" to this
+day. From Nubia Rā sailed down the river to Apollinopolis (Edfu), and
+Heru-Behutet, or Horus of Edfu, was with him. On arriving there Horus
+told Rā that the enemy were plotting against him, and Rā told him to go
+out and slay them. Horus took the form of a great winged disk, which
+flew up into the air and pursued the enemy, and it attacked them with
+such terrific force that they could neither see nor hear, and they fell
+upon each other, and slew each other, and in a moment not a single foe
+was left alive. Then Horus returned to the Boat of Rā-Harmakhis, in the
+form of the winged disk which shone with many colours, and said,
+"Advance, O Rā, and look upon thine enemies who are lying under thee in
+this land." Rā set out on the journey, taking with him the goddess
+Ashtoreth, and he saw his enemies lying on the ground, each of them
+being fettered. After looking upon his slaughtered foes Rā said to the
+gods who were with him, "Behold, let us sail in our boat on the water,
+for our hearts are glad because our enemies have been overthrown on the
+earth." So the Boat of Rā moved onwards towards the north, and the
+enemies of the god who were on the banks took the form of crocodiles and
+hippopotami, and tried to frighten the god, for as his boat came near
+them they opened their jaws wide, intending to swallow it up together
+with the gods who were in it. Among the crew were the Followers of Horus
+of Edfu, who were skilled workers in metal, and each of these had in his
+hands an iron spear and a chain. These "Blacksmiths" threw out their
+chains into the river and allowed the crocodiles and hippopotami to
+entangle their legs in them, and then they dragged the beasts towards
+the bows of the Boat, and driving their spears into their bodies, slew
+them there. After the slaughter the bodies of six hundred and fifty-one
+crocodiles were brought and laid out before the town of Edfu. When Thoth
+saw these he said, "Let your hearts rejoice, O gods of heaven, Let your
+hearts rejoice, O ye gods who dwell on the earth. The Young Horus cometh
+in peace. On his way he hath made manifest deeds of valour, according to
+the Book of slaying the Hippopotamus." And from that day they made
+figures of Horus in metal.
+
+Then Horus of Edfu took the form of the winged disk, and set himself on
+the prow of the Boat of Rā. He took with him Nekhebet, goddess of the
+South, and Uatchet, goddess of the North, in the form of serpents, so
+that they might make all the enemies of the Sun-god to quake in the
+South and in the North. His foes who had fled to the north doubled back
+towards the south, for they were in deadly fear of the god. Horus
+pursued and overtook them, and he and his blacksmiths had in their hands
+spears and chains, and they slew large numbers of them to the south-east
+of the town of Thebes in Upper Egypt. Many succeeded in escaping towards
+the north once more, but after pursuing them for a whole day Horus
+overtook them, and made a great slaughter among them. Meanwhile the
+other foes of the god, who had heard of the defeats of their allies,
+fled into Lower Egypt, and took refuge among the swamps of the Delta.
+Horus set out after them, and came up with them, and spent four days in
+the water slaying his foes, who tried to escape in the forms of
+crocodiles and hippopotami. He captured one hundred and forty-two of the
+enemy and a male hippopotamus, and took them to the fore part of the
+Boat of Rā. There he hacked them in pieces, and gave their inward parts
+to his followers, and their mutilated bodies to the gods and goddesses
+who were in the Boat of Rā and on the river banks in the town of Heben.
+
+Then the remnant of the enemy turned their faces towards the Lake of the
+North, and they attempted to sail to the Mediterranean in boats; but the
+terror of Horus filled their hearts, and they left their boats and fled
+to the district of Mertet-Ament, where they joined themselves to the
+worshippers of Set, the god of evil, who dwelt in the Western Delta.
+Horus pursued them in his boat for one day and one night without seeing
+them, and he arrived at the town of Per-Rehui. At length he discovered
+the position of the enemy, and he and his followers fell upon them, and
+slew a large number of them; he captured three hundred and eighty-one of
+them alive, and these he took to the Boat of Rā, then, having slain
+them, he gave their carcases to his followers or bodyguard, who
+presumably devoured them. The custom of eating the bodies of enemies is
+very old in Egypt, and survives in some parts of Africa to this day.
+
+Then Set, the great antagonist of Horus, came out and cursed him for the
+slaughter of his people, using most shameful words of abuse. Horus stood
+up and fought a duel with Set, the "Stinking Face," as the text calls
+him, and Horus succeeded in throwing him to the ground and spearing him.
+Horus smashed his mouth with a blow of his mace, and having fettered him
+with his chain, he brought him into the presence of Rā, who ordered that
+he was to be handed over to Isis and her son Horus, that they might work
+their will on him. Here we must note that the ancient editor of the
+Legend has confounded Horus the ancient Sun-god with Horus, son of Isis,
+son of Osiris. Then Horus, the son of Isis, cut off the heads of Set and
+his followers in the presence of Rā, and dragged Set by his feet round
+about throughout the district with his spear driven through his head and
+back, according to the order of Rā. The form which Horus of Edfu had at
+that time was that of a man of great strength, with the face and back of
+a hawk; on his head he wore the Double Crown, with feathers and serpents
+attached, and in his hands he held a metal spear and a metal chain. And
+Horus, the son of Isis, took upon himself a similar form, and the two
+Horuses slew all the enemies on the bank of the river to the west of the
+town of Per-Rehui. This slaughter took place on the seventh day of the
+first month of the season Pert,[1] which was ever afterwards called the
+"Day of the Festival of Sailing."
+
+[Footnote 1: About the middle of November.]
+
+Now, although Set in the form of a man had been slain, he reappeared in
+the form of a great hissing serpent, and took up his abode in a hole in
+the ground without being noticed by Horus. Rā, however, saw him, and
+gave orders that Horus, the son of Isis, in the form of a hawk-headed
+staff, should set himself at the mouth of the hole, so that the monster
+might never reappear among men. This Horus did, and Isis his mother
+lived there with him. Once again it became known to Rā that a remnant of
+the followers of Set had escaped, and that under the direction of the
+Smait fiends, and of Set, who had reappeared, they were hiding in the
+swamps of the Eastern Delta. Horus of Edfu, the winged disk, pursued
+them, speared them, and finally slew them in the presence of Rā. For the
+moment there were no more enemies of Rā to be found in the district on
+land, although Horus passed six days and six nights in looking for them;
+but it seems that several of the followers of Set in the forms of water
+reptiles were lying on the ground under water, and that Horus saw them
+there. At this time Horus had strict guard kept over the tomb of Osiris
+in Anrutef,[1] because he learned that the Smait fiends wanted to come
+and wreck both it and the body of the god. Isis, too, never ceased to
+recite spells and incantations in order to keep away her husband's foes
+from his body. Meanwhile the "blacksmiths" of Horus, who were in charge
+of the "middle regions" of Egypt, found a body of the enemy, and
+attacked them fiercely, slew many of them, and took one hundred and six
+of them prisoners. The "blacksmiths" of the west also took one hundred
+and six prisoners, and both groups of prisoners were slain before Rā. In
+return for their services Rā bestowed dwelling-places upon the
+"blacksmiths," and allowed them to have temples with images of their
+gods in them, and arranged for offerings and libations to be made to
+them by properly appointed priests of various classes.
+
+[Footnote 1: A district of Herakleopolis.]
+
+Shortly after these events Rā discovered that a number of his enemies
+were still at large, and that they had sailed in boats to the swamps
+that lay round about the town of Tchal, or Tchar, better known as Zoan
+or Tanis. Once more Horus unmoored the Boat of Rā, and set out against
+them; some took refuge in the waters, and others landed and escaped to
+the hilly land on the east. For some reason, which is not quite
+apparent, Horus took the form of a mighty lion with a man's face, and he
+wore on his head the triple crown. His claws were like flints, and he
+pursued the enemy on the hills, and chased them hither and thither, and
+captured one hundred and forty-two of them. He tore out their tongues,
+and ripped their bodies into strips with his claws, and gave them over
+to his allies in the mountains, who, no doubt, ate them. This was the
+last fight in the north of Egypt, and Rā proposed that they should sail
+up the river and return to the south. They had traversed all Egypt, and
+sailed over the lakes in the Delta, and down the arms of the Nile to the
+Mediterranean, and as no more of the enemy were to be seen the prow of
+the boat of Rā was turned southwards. Thoth recited the spells that
+produced fair weather, and said the words of power that prevented storms
+from rising, and in due course the Boat reached Nubia. When it arrived
+Horus found in the country of Uauatet men who were conspiring against
+him and cursing him, just as they had at one time blasphemed Rā. Horus,
+taking the form of the winged disk, and accompanied by the two
+serpent-goddesses, Nekhebet and Uatchet, attacked the rebels, but there
+was no fierce fighting this time, for the hearts of the enemy melted
+through fear of him. His foes cast themselves before him on the ground
+in submission, they offered no resistance, and they died straightway.
+Horus then returned to the town of Behutet (Edfu), and the gods
+acclaimed him, and praised his prowess. Rā was so pleased with him that
+he ordered Thoth to have a winged disk, with a serpent on each side of
+it, placed in every temple in Egypt in which he (_i.e._ Rā) was
+worshipped, so that it might act as a protector of the building, and
+drive away any and every fiend and devil that might wish to attack it.
+This is the reason why we find the winged disk, with a serpent on each
+side of it, above the doors of temples and religious buildings
+throughout the length and breadth of Egypt.
+
+In many places in the text that contains the above Legend there are
+short passages in which attempts are made to explain the origins of the
+names of certain towns and gods. All these are interpolations in the
+narrative made by scribes at a late period of Egyptian history. As it
+would be quite useless to reproduce them without many explanatory notes,
+for which there is no room in this little book, they have been omitted.
+
+
+            THE LEGEND OF KHNEMU AND A SEVEN YEARS' FAMINE
+
+This Legend is cut in hieroglyphs on a large rounded block of granite,
+which stands on the south-east portion of Sāhal, a little island in the
+First Cataract in Upper Egypt, two or three miles to the south of the
+modern town of Aswān, the ancient Syene. The form of the Legend, and the
+shapes of the hieroglyphs, and the late spelling of the words, prove
+that the inscription is the work of the Ptolemaic Period, though it is
+possible that the Legend in its simplest form is as old as the period to
+which it is ascribed in the Sāhal text, namely, the third dynasty, about
+4100 B.C. The subject of the Legend is a terrible famine, which lasted
+for seven years, in the reign of King Tcheser, and which recalls the
+seven years' famine that took place in Egypt when Joseph was there. This
+famine was believed to have been caused by the king's neglect to worship
+properly the god Khnemu, who was supposed to control the springs of the
+Nile, which were asserted by the sages to be situated between two great
+rocks on the Island of Elephantine. The Legend sets forth that the
+Viceroy of Nubia, in the reign of Tcheser, was a nobleman called Meter,
+who was also the overseer of all the temple properties in the South. His
+residence was in Abu, or Elephantine, and in the eighteenth year of his
+reign the king sent him a despatch in which it was written thus: "This
+is to inform thee that misery hath laid hold upon me as I sit upon the
+great throne, and I grieve for those who dwell in the Great House.[1] My
+heart is grievously afflicted by reason of a very great calamity, which
+is due to the fact that the waters of the Nile have not risen to their
+proper height for seven years. Grain is exceedingly scarce, there are no
+garden herbs and vegetables to be had at all, and everything which men
+use for food hath come to an end. Every man robbeth his neighbour. The
+people wish to walk about, but are unable to move. The baby waileth, the
+young man shuffleth along on his feet through weakness. The hearts of
+the old men are broken down with despair, their legs give way under
+them, they sink down exhausted on the ground, and they lay their hands
+on their bellies [in pain]. The officials are powerless and have no
+counsel to give, and when the public granaries, which ought to contain
+supplies, are opened, there cometh forth from them nothing but wind.
+Everything is in a state of ruin. I go back in my mind to the time when
+I had an adviser, to the time of the gods, to the Ibis-god [Thoth], and
+to the chief Kher-heb priest Imhetep (Imouthis),[2] the son of Ptah of
+his South Wall.[3] [Tell me, I pray thee], Where is the birthplace of
+the Nile? What god or what goddess presideth over it? What kind of form
+hath the god? For it is he that maketh my revenue, and who filleth the
+granaries with grain. I wish to go to [consult] the Chief of
+Het-Sekhmet,[4] whose beneficence strengtheneth all men in their works.
+I wish to go into the House of Life,[5] and to take the rolls of the
+books in my own hands, so that I may examine them [and find out these
+things]."
+
+[Footnote 1: An allusion to the royal title of Pharaoh, in Egyptian
+PER-AA, the "Great House," in whom and by whom all the Egyptians were
+supposed to live.]
+
+[Footnote 2: A famous priest and magician of Memphis, who was
+subsequently deified.]
+
+[Footnote 3: A part of Memphis.]
+
+[Footnote 4: _i.e._ Hermopolis, the town of Thoth.]
+
+[Footnote 5: _i.e._ the library of the temple.]
+
+Having read the royal despatch the Viceroy Meter set out to go to the
+king, and when he came to him he proceeded to instruct the king in the
+matters about which he had asked questions. The text makes the king say:
+"[Meter] gave me information about the rise of the Nile, and he told me
+all that men had written concerning it; and he made clear to me all the
+difficult passages [in the books], which my ancestors had consulted
+hastily, and which had never before been explained to any king since the
+time when Rā [reigned]. And he said to me: There is a town in the river
+wherefrom the Nile maketh his appearance. 'Abu' was its name in the
+beginning: it is the City of the Beginning, it is the Name of the City
+of the Beginning. It reacheth to Uauatet, which is the first land [on
+the south]. There is a long flight of steps there (a nilometer?), on
+which Rā resteth when he determineth to prolong life to mankind. It is
+called 'Netchemtchem ānkh.' Here are the 'Two Qerti,'[1] which are the
+two breasts wherefrom every good thing cometh. Here is the bed of the
+Nile, here the Nile-god reneweth his youth, and here he sendeth out the
+flood on the land. Here his waters rise to a height of twenty-eight
+cubits; at Hermopolis (in the Delta) their height is seven cubits. Here
+the Nile-god smiteth the ground with his sandals, and here he draweth
+the bolts and throweth open the two doors through which the water
+poureth forth. In this town the Nile-god dwelleth in the form of Shu,
+and he keepeth the account of the products of all Egypt, in order to
+give to each his due. Here are kept the cord for measuring land and the
+register of the estates. Here the god liveth in a wooden house with a
+door made of reeds, and branches of trees form the roof; its entrance is
+to the south-east. Round about it are mountains of stone to which
+quarrymen come with their tools when they want stone to build temples to
+the gods, shrines for sacred animals, and pyramids for kings, or to make
+statues. Here they offer sacrifices of all kinds in the sanctuary, and
+here their sweet-smelling gifts are presented before the face of the god
+Khnemu. In the quarries on the river bank is granite, which is called
+the 'stone of Abu.' The names of its gods are: Sept (Sothis, the
+dog-star), Ānqet, Hep (the Nile-god), Shu, Keb, Nut, Osiris, Horus,
+Isis, and Nephthys. Here are found precious stones (a list is given),
+gold, silver, copper, iron, lapis-lazuli, emerald, crystal, ruby, &c.,
+alabaster, mother-of-emerald, and seeds of plants that are used in
+making incense. These were the things which I learned from Meter [the
+Viceroy]."
+
+[Footnote 1: The two caverns which contained the springs of the Nile.]
+
+Having informed the king concerning the rise of the Nile and the other
+matters mentioned in his despatch, Meter made arrangements for the king
+to visit the temple of Khnemu in person. This he did, and the Legend
+gives us the king's own description of his visit. He says: I entered the
+temple, and the keepers of the rolls untied them and showed them to me.
+I was purified by the sprinkling of holy water, and I passed through the
+places that were prohibited to ordinary folk, and a great offering of
+cakes, ale, geese, oxen, &c., was offered up on my behalf to the gods
+and goddesses of Abu. Then I found the god [Khnemu] standing in front of
+me, and I propitiated him with the offerings that I made unto him, and I
+made prayer and supplication before him. Then he opened his eyes,[1] and
+his heart inclined to me, and in a majestic manner he said unto me: "I
+am Khnemu who fashioned thee. My two hands grasped thee and knitted
+together thy body; I made thy members sound, and I gave thee thy heart.
+Yet the stones have been lying under the ground for ages, and no man
+hath worked them in order to build a god-house, to repair the [sacred]
+buildings which are in ruins, or to make shrines for the gods of the
+South and North, or to do what he ought to do for his lord, even though
+I am the Lord [the Creator]. I am Nu, the self-created, the Great God,
+who came into being in the beginning. [I am] Hep [the Nile-god] who
+riseth at will to give health to him that worketh for me. I am the
+Governor and Guide of all men, in all their periods, the Most Great, the
+Father of the gods, Shu, the Great One, the Chief of the earth. The two
+halves of heaven are my abode. The Nile is poured out in a stream by me,
+and it goeth round about the tilled lands, and its embrace produceth
+life for every one that breatheth, according to the extent of its
+embrace.... I will make the Nile to rise for thee, and in no year shall
+it fail, and it shall spread its water out and cover every land
+satisfactorily. Plants, herbs, and trees shall bend beneath [the weight
+of] their produce. The goddess Rennet (the Harvest goddess) shall be at
+the head of everything, and every product shall increase a hundred
+thousandfold, according to the cubit of the year.[2] The people shall be
+filled, verily to their hearts' desire, yea, everyone. Want shall cease,
+and the emptiness of the granaries shall come to an end. The Land of
+Mera (_i.e._ Egypt) shall be one cultivated land, the districts shall
+be yellow with crops of grain, and the grain shall be good. The
+fertility of the land shall be according to the desire [of the
+husbandman], and it shall be greater than it hath ever been before." At
+the sound of the word "crops" the king awoke, and the courage that then
+filled his heart was as great as his former despair had been.
+
+[Footnote 1: The king was standing before a statue with movable eyes.]
+
+[Footnote 2: _i.e._ the number of the cubits which the waters of the
+Nile shall rise.]
+
+Having left the chamber of the god the king made a decree by which he
+endowed the temple of Khnemu with lands and gifts, and he drew up a code
+of laws under which every farmer was compelled to pay certain dues to
+it. Every fisherman and hunter had to pay a tithe. Of the calves cast
+one tenth were to be sent to the temple to be offered up as the daily
+offering. Gold, ivory, ebony, spices, precious stones, and woods were
+tithed, whether their owners were Egyptians or not, but no local tribe
+was to levy duty on these things on their road to Abu. Every artisan
+also was to pay tithe, with the exception of those who were employed in
+the foundry attached to the temple, and whose occupation consisted in
+making the images of the gods. The king further ordered that a copy of
+this decree, the original of which was cut in wood, should be engraved
+on a stele to be set up in the sanctuary, with figures of Khnemu and his
+companion gods cut above it. The man who spat upon the stele [if
+discovered] was to be "admonished with a rope."
+
+
+                  THE LEGEND OF THE WANDERINGS OF ISIS
+
+The god Osiris, as we have seen in the chapter on the Egyptian Religion
+in the accompanying volume, lived and reigned at one time upon earth in
+the form of a man. His twin-brother Set was jealous of his popularity,
+and hated him to such a degree that he contrived a plan whereby he
+succeeded in putting Osiris to death. Set then tried to usurp his
+brother's kingdom and to make himself sole lord of Egypt, and, although
+no text states it distinctly, it is clear that he seized his brother's
+wife, Isis, and shut her up in his house. Isis was, however, under the
+protection of the god Thoth, and she escaped with her unborn child, and
+the following Legend describes the incidents that befell her, and the
+death and revivification of Horus. It is cut in hieroglyphs upon a large
+stone stele which was made for Ānkh-Psemthek, a prophet of Nebun in the
+reign of Nectanebus I, who reigned from 373 B.C. to 360 B.C. The stele
+was dug up in 1828 at Alexandria, and was given to Prince Metternich by
+Muhammad Alī Pāsha; it is now commonly known as the "Metternich Stele."
+The Legend is narrated by the goddess herself, who says:
+
+I am Isis. I escaped from the dwelling wherein my brother Set placed me.
+Thoth, the great god, the Prince of Truth in heaven and on earth, said
+unto me: "Come, O goddess Isis [hearken thou], it is a good thing to
+hearken, for he who is guided by another liveth. Hide thyself with thy
+child, and these things shall happen unto him. His body shall grow and
+flourish, and strength of every kind shall be in him. He shall sit upon
+his father's throne, he shall avenge him, and he shall hold the exalted
+position of 'Governor of the Two Lands.'" I left the house of Set in the
+evening, and there accompanied me Seven Scorpions, that were to travel
+with me, and sting with their stings on my behalf. Two of them, Tefen
+and Befen, followed behind me, two of them, Mestet and Mestetef, went
+one on each side of me, and three, Petet, Thetet, and Maatet, prepared
+the way for me. I charged them very carefully and adjured them to make
+no acquaintance with any one, to speak to none of the Red Fiends, to pay
+no heed to a servant (?), and to keep their gaze towards the ground so
+that they might show me the way. And their leader brought me to Pa-Sui,
+the town of the Sacred Sandals,[1] at the head of the district of the
+Papyrus Swamps. When I arrived at Teb I came to a quarter of the town
+where women dwelt. And a certain woman of quality spied me as I was
+journeying along the road, and she shut her door in my face, for she was
+afraid because of the Seven Scorpions that were with me. Then they took
+counsel concerning her, and they shot out their poison on the tail of
+Tefen. As for me, a peasant woman called Taha opened her door, and I
+went into the house of this humble woman. Then the scorpion Tefen
+crawled in under the door of the woman Usert [who had shut it in my
+face], and stung her son, and a fire broke out in it; there was no water
+to put it out, but the sky sent down rain, though it was not the time of
+rain. And the heart of Usert was sore within her, and she was very sad,
+for she knew not whether her son would live or die; and she went through
+the town shrieking for help, but none came out at the sound of her
+voice. And I was sad for the child's sake, and I wished the innocent one
+to live again. So I cried out to her, saying, Come to me! Come to me!
+There is life in my mouth. I am a woman well known in her town. I can
+destroy the devil of death by a spell which my father taught me. I am
+his daughter, his beloved one.
+
+[Footnote 1: These places were in the seventh nome of Lower Egypt
+(Metelites).]
+
+Then Isis laid her hands on the child and recited this spell:
+
+"O poison of Tefent, come forth, fall on the ground; go no further. O
+poison of Befent, come forth, fall on the ground. I am Isis, the
+goddess, the mistress of words of power. I am a weaver of spells, I know
+how to utter words so that they take effect. Hearken to me, O every
+reptile that biteth (or stingeth), and fall on the ground. O poison of
+Mestet, go no further. O poison of Mestetef, rise not up in his body. O
+poison of Petet and Thetet, enter not his body. O poison of Maatet, fall
+on the ground. Ascend not into heaven, I command you by the beloved of
+Rā, the egg of the goose which appeareth from the sycamore. My words
+indeed rule to the uttermost limit of the night. I speak to you, O
+scorpions. I am alone and in sorrow, and our names will stink throughout
+the nomes.... The child shall live! The poison shall die! For Rā liveth
+and the poison dieth. Horus shall be saved through his mother Isis, and
+he who is stricken shall likewise be saved." Meanwhile the fire in the
+house of Usert was extinguished, and heaven was content with the
+utterance of Isis. Then the lady Usert was filled with sorrow because
+she had shut her door in the face of Isis, and she brought to the house
+of the peasant woman gifts for the goddess, whom she had apparently not
+recognised. The spells of the goddess produced, of course, the desired
+effect on the poison, and we may assume that the life of the child was
+restored to him. The second lot of gifts made to Isis represented his
+mother's gratitude.
+
+Exactly when and how Isis made her way to a hiding place cannot be said,
+but she reached it in safety, and her son Horus was born there. The
+story of the death of Horus she tells in the following words: "I am
+Isis. I conceived a child, Horus, and I brought him forth in a cluster
+of papyrus plants (or, bulrushes). I rejoiced exceedingly, for in him I
+saw one who would make answer for his father. I hid him, and I covered
+him up carefully, being afraid of that foul one [Set], and then I went
+to the town of Am, where the people gave thanks for me because they knew
+I could cause them trouble. I passed the day in collecting food for the
+child, and when I returned and took Horus into my arms, I found him,
+Horus, the beautiful one of gold, the boy, the child, lifeless! He had
+bedewed the ground with the water of his eye and with the foam of his
+lips. His body was motionless, his heart did not beat, and his muscles
+were relaxed." Then Isis sent forth a bitter cry, and lamented loudly
+her misfortune, for now that Horus was dead she had none to protect her,
+or to take vengeance on Set. When the people heard her voice they went
+out to her, and they bewailed with her the greatness of her affliction.
+But though all lamented on her behalf there was none who could bring
+back Horus to life. Then a "woman who was well known in her town, a lady
+who was the mistress of property in her own right," went out to Isis,
+and consoled her, and assured her that the child should live through his
+mother. And she said, "A scorpion hath stung him, the reptile Āunab hath
+wounded him." Then Isis bent her face over the child to find out if he
+breathed, and she examined the wound, and found that there was poison in
+it, and then taking him in her arms, "she leaped about with him like a
+fish that is put upon hot coals," uttering loud cries of lamentation.
+During this outburst of grief the goddess Nephthys, her sister, arrived,
+and she too lamented and cried bitterly over her sister's loss; with
+her came the Scorpion-goddess Serqet. Nephthys at once advised Isis to
+cry out for help to Rā, for, said she, it is wholly impossible for the
+Boat of Rā to travel across the sky whilst Horus is lying dead. Then
+Isis cried out, and made supplication to the Boat of Millions of Years,
+and the Sun-god stopped the Boat. Out of it came down Thoth, who was
+provided with powerful spells, and, going to Isis, he inquired
+concerning her trouble. "What is it, what is it, O Isis, thou goddess of
+spells, whose mouth hath skill to utter them with supreme effect? Surely
+no evil thing hath befallen Horus, for the Boat of Rā hath him under its
+protection. I have come from the Boat of the Disk to heal Horus." Then
+Thoth told Isis not to fear, but to put away all anxiety from her heart,
+for he had come to heal her child, and he told her that Horus was fully
+protected because he was the Dweller in his disk, and the firstborn son
+of heaven, and the Great Dwarf, and the Mighty Ram, and the Great Hawk,
+and the Holy Beetle, and the Hidden Body, and the Governor of the Other
+World, and the Holy Benu Bird, and by the spells of Isis and the names
+of Osiris and the weeping of his mother and brethren, and by his own
+name and heart. Turning towards the child Thoth began to recite his
+spells and said, "Wake up, Horus! Thy protection is established. Make
+thou happy the heart of thy mother Isis. The words of Horus bind up
+hearts and he comforteth him that is in affliction. Let your hearts
+rejoice, O ye dwellers in the heavens. Horus who avenged his father
+shall make the poison to retreat. That which is in the mouth of Rā shall
+circulate, and the tongue of the Great God shall overcome [opposition].
+The Boat of Rā standeth still and moveth not, and the Disk (_i.e._ the
+Sun-god) is in the place where it was yesterday to heal Horus for his
+mother Isis. Come to earth, draw nigh, O Boat of Rā, O ye mariners of
+Rā; make the boat to move and convey food of the town of Sekhem (_i.e._
+Letopolis) hither, to heal Horus for his mother Isis.... Come to earth,
+O poison! I am Thoth, the firstborn son, the son of Rā. Tem and the
+company of the gods have commanded me to heal Horus for his mother Isis.
+O Horus, O Horus, thy Ka protecteth thee, and thy Image worketh
+protection for thee. The poison is as the daughter of its own flame; it
+is destroyed because it smote the strong son. Your temples are safe, for
+Horus liveth for his mother." Then the child Horus returned to life, to
+the great joy of his mother, and Thoth went back to the Boat of Millions
+of Years, which at once proceeded on its majestic course, and all the
+gods from one end of heaven to the other rejoiced. Isis entreated either
+Rā or Thoth that Horus might be nursed and brought up by the goddesses
+of the town of Pe-Tep, or Buto, in the Delta, and at once Thoth
+committed the child to their care, and instructed them about his future.
+Horus grew up in Buto under their protection, and in due course fought a
+duel with Set, and vanquished him, and so avenged the wrong done to his
+father by Set.
+
+
+                    THE LEGEND OF KHENSU-NEFER-HETEP
+                      AND THE PRINCESS OF BEKHTEN
+
+Here for convenience' sake may be inserted the story of the Possessed
+Princess of Bekhten and the driving out of the evil spirit that was in
+her by Khensu-Nefer-hetep. The text of the Legend is cut in hieroglyphs
+on a large sandstone tablet which was discovered by J.F. Champollion in
+the temple of Khensu at Thebes, and was removed by Prisse d'Avennes in
+1846 to Paris, where it is now preserved in the Bibliothèque Nationale.
+The form of the Legend which we have is probably the work of the priests
+of Khensu, about 1000 B.C., who wished to magnify their god, but the
+incidents recorded are supposed to have taken place at the end of the
+fourteenth century B.C., and there may indeed be historical facts
+underlying the Legend. The text states that the king of Egypt,
+Usermaātrā-setepenrā Rāmeses-meri-Amen, _i.e._ Rameses II, a king of the
+nineteenth dynasty about 1300 B.C., was in the country of Nehern, or
+Mesopotamia, according to his yearly custom, and that the chiefs of the
+country, even those of the remotest districts from Egypt, came to do
+homage to him, and to bring him gifts, _i.e._ to pay tribute. Their
+gifts consisted of gold, lapis-lazuli, turquoise, and costly woods from
+the land of the god,[1] and each chief tried to outdo his neighbour in
+the magnificence of his gifts. Among these tributary chiefs was the
+Prince of Bekhten, who, in addition to his usual gift, presented to the
+king his eldest daughter, and he spake words of praise to the king, and
+prayed for his life. His daughter was beautiful, and the king thought
+her the most beautiful maiden in the world, and he gave her the name of
+Neferu-Rā and the rank of "chief royal wife," _i.e._ the chief wife of
+Pharaoh. When His Majesty brought her to Egypt she was treated as the
+Queen of Egypt.
+
+[Footnote: 1: _i.e._ Southern Arabia and a portion of the east coast of
+Africa near Somaliland.]
+
+One day in the late summer, in the fifteenth year of his reign, his
+Majesty was in Thebes celebrating a festival in honour of Father Amen,
+the King of the gods, in the temple now known as the Temple of Luxor,
+when an official came and informed the king that "an ambassador of the
+Prince of Bekhten had arrived bearing many gifts for the Royal Wife."
+The ambassador was brought into the presence with his gifts, and having
+addressed the king in suitable words of honour, and smelt the ground
+before His Majesty, he told him that he had come to present a petition
+to him on behalf of the Queen's sister, who was called Bentresht (_i.e._
+daughter of joy). The princess had been attacked by a disease, and the
+Prince of Bekhten asked His Majesty to send a skilled physician to see
+her. Straightway the king ordered his magicians (or medicine men) to
+appear before him, and also his nobles, and when they came he told them
+that he had sent for them to come and hear the ambassador's request.
+And, he added, choose one of your number who is both wise and skilful;
+their choice fell upon the royal scribe Tehuti-em-heb, and the king
+ordered him to depart to Bekhten to heal the princess. When the magician
+arrived in Bekhten he found that Princess Bentresht was under the
+influence of a malignant spirit, and that this spirit refused to be
+influenced in any way by him; in fact all his wisdom and skill availed
+nothing, for the spirit was hostile to him.
+
+[Illustration: Stele relating the Story of the Healing of Bentresht,
+Princess of Bekhten.]
+
+Then the Prince of Bekhten sent a second messenger to His Majesty,
+beseeching him to send a god to Bekhten to overcome the evil spirit, and
+he arrived in Egypt nine years after the arrival of the first
+ambassador. Again the king was celebrating a festival of Amen, and when
+he heard of the request of the Prince of Bekhten he went and stood
+before the statue of Khensu, called "Nefer-hetep," and he said, "O my
+fair lord, I present myself a second time before thee on behalf of the
+daughter of the Prince of Bekhten." He then went on to ask the god to
+transmit his power to Khensu, "Pa-ari-sekher-em-Uast," the god who
+drives out the evil spirits which attack men, and to permit him to go to
+Bekhten and release the Princess from the power of the evil spirit. And
+the statue of Khensu Nefer-hetep bowed its head twice at each part of
+the petition, and this god bestowed a fourfold portion of his spirit and
+power on Khensu Pa-ari-sekher-em-Uast. Then the king ordered that the
+god should set out on his journey to Bekhten carried in a boat, which
+was accompanied by five smaller boats and by chariots and horses. The
+journey occupied seventeen months, and the god was welcomed on his
+arrival by the Prince of Bekhten and his nobles with suitable homage and
+many cries of joy. The god was taken to the place where Princess
+Bentresht was, and he used his magical power upon her with such good
+effect that she was made whole at once. The evil spirit who had
+possessed her came out of her and said to Khensu: "Welcome, welcome, O
+great god, who dost drive away the spirits who attack men. Bekhten is
+thine; its people, both men and women, are thy servants, and I myself am
+thy servant. I am going to depart to the place whence I came, so that
+thy heart may be content concerning the matter about which thou hast
+come. I beseech Thy Majesty to give the order that thou and I and the
+Prince of Bekhten may celebrate a festival together." The god Khensu
+bowed his head as a sign that he approved of the proposal, and told his
+priest to make arrangements with the Prince of Bekhten for offering up
+a great offering. Whilst this conversation was passing between the evil
+spirit and the god the soldiers stood by in a state of great fear. The
+Prince of Bekhten made the great offering before Khensu and the evil
+spirit, and the Prince and the god and the spirit rejoiced greatly. When
+the festival was ended the evil spirit, by the command of Khensu,
+"departed to the place which he loved." The Prince and all his people
+were immeasurably glad at the happy result, and he decided that he would
+consider the god to be a gift to him, and that he would not let him
+return to Egypt. So the god Khensu stayed for three years and nine
+months in Bekhten, but one day, whilst the Prince was sleeping on his
+bed, he had a vision in which he saw Khensu in the form of a hawk leave
+his shrine and mount up into the air, and then depart to Egypt. When he
+awoke he said to the priest of Khensu, "The god who was staying with us
+hath departed to Egypt; let his chariot also depart." And the Prince
+sent off the statue of the god to Egypt, with rich gifts of all kinds
+and a large escort of soldiers and horses. In due course the party
+arrived in Egypt, and ascended to Thebes, and the god Khensu
+Pa-ari-sekher-em-Uast went into the temple of Khensu Nefer-hetep, and
+laid all the gifts which he had received from the Prince of Bekhten
+before him, and kept nothing for his own temple. This he did as a proper
+act of gratitude to Khensu Nefer-hetep, whose gift of a fourfold portion
+of his spirit had enabled him to overcome the power of the evil spirit
+that possessed the Princess of Bekhten. Thus Khensu returned from
+Bekhten in safety, and he re-entered his temple in the winter, in the
+thirty-third year of the reign of Rameses II. The situation of Bekhten
+is unknown, but the name is probably not imaginary, and the country was
+perhaps a part of Western Asia. The time occupied by the god Khensu in
+getting there does not necessarily indicate that Bekhten was a very long
+way off, for a mission of the kind moved slowly in those leisurely days,
+and the priest of the god would probably be much delayed by the people
+in the towns and villages on the way, who would entreat him to ask the
+god to work cures on the diseased and afflicted that were brought to
+him. We must remember that when the Nubians made a treaty with
+Diocletian they stipulated that the goddess Isis should be allowed to
+leave her temple once a year, and to make a progress through the country
+so that men and women might ask her for boons, and receive them.
+
+
+
+
+                             CHAPTER VIII
+
+                         HISTORICAL LITERATURE
+
+
+The historical period of Egyptian history, that is to say, the period
+during which Egypt was ruled by kings, each one calling himself
+NESU-BATI, or "King of the South, King of the North," covers about 4400
+years according to some Egyptologists, and 3300 years according to
+others. Of the kings of All Egypt who reigned during the period we know
+the names of about two hundred, but only about one hundred and fifty
+have left behind them monuments that enable us to judge of their power
+and greatness. There is no evidence to show that the Egyptians ever
+wrote history in our sense of the word, and there is not in existence
+any native work that can be regarded as a history of Egypt. The only
+known attempt in ancient times to write a history of Egypt was that made
+by Manetho, a skilled scribe and learned man, who, in the reign of
+Ptolemy II Philadelphus (289-246 B.C.), undertook to write a history of
+the country, which was to be placed in the Great Library at Alexandria.
+The only portion of this History that has come down to us is the List of
+Kings, which formed a section of it; this List, in a form more or less
+accurate, is extant in the works of Africanus and Eusebius. According to
+the former 553 or 554 kings ruled over Egypt in 5380 years, and
+according to the latter 421 or 423 kings ruled over Egypt in 4547 or
+4939 years. It is quite certain that the principal acts and wars of each
+king were recorded by the court scribes, or official "remembrancer" or
+"recorder" of the day, and there is no doubt that such records were
+preserved in the "House of Books," or Library, of the local temple for
+reference if necessary. If this were not so it would have been
+impossible for the scribes of the eighteenth and nineteenth dynasties to
+compile the lists of kings found on the Palermo Stone, and in the Turin
+Papyrus, and on the Tablets set up by Seti I and Rameses II at Abydos,
+and on the Tablet of Ancestors at Karnak. These Lists, however, seem to
+show that the learned scribes of the later period were not always sure
+of the true sequence of the names, and that when they were dealing with
+the names of the kings of the first two dynasties they were not always
+certain even about the correct spelling and reading of their names. The
+reason why the Egyptians did not write the history of their country from
+a general point of view is easily explained. Each king wished to be
+thought as great as possible, and each king's courtiers lost no
+opportunity of showing that they believed him to be the greatest king
+who had sat on the throne of Egypt. To magnify the deeds of his
+ancestors was neither politic nor safe, nor did it lead to favours or
+promotion. In no inscription of their descendants do we find the mighty
+deeds and great conquests of Amenemhāt III, or of Usertsen III, or of
+Thothmes III, praised or described, and no court scribe ever dared to
+draft a text stating that these were truly three of the greatest kings
+of Egypt. When a local chief succeeded in making himself king of All
+Egypt he did not concern himself with preserving records of the great
+deeds of the king whose throne he had seized. When foreign foes invaded
+Egypt and conquered it their followers raided the towns, burnt and
+destroyed all that could be got rid of, and smashed the monuments
+recording the prowess of the king they had overthrown. The net result of
+all this is that the history of Egypt can only be partially constructed,
+and that the sources of our information are a series of texts that were
+written to glorify individual kings, and not to describe the history of
+a dynasty, or the general development of the country, or the working out
+of a policy. In attempting to draw up a connected account of a reign or
+period the funerary inscriptions of high officials are often more useful
+than the royal inscriptions. In the following pages are given extracts
+from annals, building inscriptions, narratives of conquests, and
+"triumph inscriptions" of an official character; specimens of the
+funerary inscriptions that describe military expeditions, and supply
+valuable information about the general history of events, will be given
+in the chapter on Biographical Inscriptions.
+
+The earliest known annals are found on a stone which is preserved in the
+Museum at Palermo, and which for this reason is called "The Palermo
+Stone"; the Egyptian text was first published by Signor A. Pellegrini in
+1896. How the principal events of certain years of the reigns of kings
+from the Predynastic Period to the middle of the fifth dynasty are noted
+is shown by the following:
+
+    [Reign of] SENEFERU. Year ...
+
+    The building of Tuataua ships of _mer_ wood of a hundred capacity,
+    and 60 royal boats of sixteen capacity.
+
+    Raid in the Land of the Blacks (_i.e._ the Sūdān), and the bringing
+    in of seven thousand prisoners, men and women, and twenty thousand
+    cattle, sheep, and goats.
+
+    Building of the Wall of the South and North [called] House of
+    Seneferu.
+
+    The bringing of forty ships of cedar wood (or perhaps "laden with
+    cedar wood").
+
+    [Height of the Nile.] Two cubits, two fingers.
+
+
+    [Reign of Seneferu.] Year ...
+
+    The making of thirty-five ... 122 cattle
+
+    The construction of one Tuataua ship of cedar wood of a hundred
+    capacity, and two ships of _mer_ wood of a hundred capacity.
+
+    The numbering for the seventh time.
+
+    [Height of the Nile.] Five cubits, one hand, one finger.
+
+The royal historical inscriptions of the first eleven dynasties are very
+few, and their contents are meagre and unimportant. As specimens of
+historical documents of the twelfth dynasty the following may be quoted:
+
+
+                        EDICT AGAINST THE BLACKS
+
+This short inscription is dated in the eighth year of the reign of
+Usertsen III. "The southern frontier in the eighth year under the
+Majesty of the King of the South and North, Khākaurā (Usertsen III),
+endowed with life for ever. No Black whatsoever shall be permitted to
+pass [this stone] going down stream, whether travelling by land or
+sailing in a boat, with cattle, asses, goats, &c., belonging to the
+Blacks, with the exception of such as cometh to do business in the
+country of Aqen[1] or on an embassy. Such, however, shall be well
+entreated in every way. No boats belonging to the Blacks shall in future
+be permitted to pass down the river by the region of Heh."[2]
+
+[Footnote 1: This district has not been identified.]
+
+[Footnote 2: The district of Semnah and Kummah, about 40 miles south of
+Wādī Halfah.]
+
+The methods of Usertsen III and his opinions of the Sūdānī folk are
+illustrated by the following inscription which he set up at Semnah, a
+fort built by him at the foot of the Second Cataract.
+
+"In the third month[1] of the season Pert His Majesty fixed the boundary
+of Egypt on the south at Heh (Semnah). I made my boundary and went
+further up the river than my fathers. I added greatly to it. I give
+commands [therein]. I am the king, and what is said by me is done. What
+my heart conceiveth my hand bringeth to pass. I am [like] the crocodile
+which seizeth, carrieth off, and destroyeth without mercy. Words (or
+matters) do not remain dormant in my heart. To the coward soft talk
+suggesteth longsuffering; this I give not to my enemies. Him who
+attacketh me I attack. I am silent in the matter that is for silence; I
+answer as the matter demandeth. Silence after an attack maketh the heart
+of the enemy bold. The attack must be sudden like that of a crocodile.
+The man who hesitateth is a coward, and a wretched creature is he who is
+defeated on his own territory and turned into a slave. The Black
+understandeth talk only. Speak to him and he falleth prostrate. He
+fleeth before a pursuer, and he pursueth only him that fleeth. The
+Blacks are not bold men; on the contrary, they are timid and weak, and
+their hearts are cowed. My Majesty hath seen them, and [what I say] is
+no lie.
+
+[Footnote 1: = January-February.]
+
+"I seized their women, I carried off their workers in the fields, I came
+to their wells, I slew their bulls, I cut their corn and I burnt it.
+This I swear by the life of my father. I speak the truth; there is no
+doubt about the matter, and that which cometh forth from my mouth cannot
+be gainsaid. Furthermore, every son of mine who shall keep intact this
+boundary which My Majesty hath made, is indeed my son; he is the son who
+protecteth his father, if he keep intact the boundary of him that begot
+him. He who shall allow this boundary to be removed, and shall not fight
+for it, is not my son, and he hath not been begotten by me. Moreover, My
+Majesty hath caused to be made a statue of My Majesty on this my
+boundary, not only with the desire that ye should prosper thereby, but
+that ye should do battle for it."
+
+
+                  CAMPAIGN OF THOTHMES II IN THE SŪDĀN
+
+The following extract illustrates the inscriptions in which the king
+describes an expedition into a hostile country which he has conducted
+with success. It is taken from an inscription of Thothmes II, which is
+cut in hieroglyphs on a rock by the side of the old road leading from
+Elephantine to Philæ, and is dated in the first year of the king's
+reign. The opening lines enumerate the names and titles of the king, and
+proclaim his sovereignty over the Haunebu, or the dwellers in the
+northern Delta and on the sea coast, Upper and Lower Egypt, Nubia and
+the Eastern Desert, including Sinai, Syria, the lands of the Fenkhu, and
+the countries that lie to the south of the modern town of Khartum. The
+next section states: "A messenger came in and saluted His Majesty and
+said: The vile people of Kash (_i.e._ Cush, Northern Nubia) are in
+revolt. The subjects of the Lord of the Two Lands (_i.e._ the King of
+Egypt) have become hostile to him, and they have begun to fight. The
+Egyptians [in Nubia] are driving down their cattle from the shelter of
+the stronghold which thy father Thothmes [I] built to keep back the
+tribes of the South and the tribes of the Eastern Desert." The last part
+of the envoy's message seems to contain a statement that some of the
+Egyptians who had settled in Nubia had thrown in their lot with the
+Sūdānī folk who were in revolt. The text continues: "When His Majesty
+heard these words he became furious like a panther (or leopard), and he
+said: I swear by Rā, who loveth me, and by my father Amen, king of the
+gods, lord of the thrones of the Two Lands, that I will not leave any
+male alive among them. Then His Majesty sent a multitude of soldiers
+into Nubia, now this was his first war, to effect the overthrow of all
+those who had rebelled against the Lord of the Two Lands, and of all
+those who were disaffected towards His Majesty. And the soldiers of His
+Majesty arrived in the miserable land of Kash, and overthrew these
+savages, and according to the command of His Majesty they left no male
+alive, except one of the sons of the miserable Prince of Kash, who was
+carried away alive with some of their servants to the place where His
+Majesty was. His Majesty took his seat on his throne, and when the
+prisoners whom his soldiers had captured were brought to him they were
+placed under the feet of the good god. Their land was reduced to its
+former state of subjection, and the people rejoiced and their chiefs
+were glad. They ascribed praise to the Lord of the Two Lands, and they
+glorified the god for his divine beneficence. This took place because of
+the bravery of His Majesty, whom his father Amen loved more than any
+other king of Egypt from the very beginning, the King of the South and
+North, Āakheperenrā, the son of Rā, Thothmes (II), whose crowns are
+glorious, endowed with life, stability, and serenity, like Rā for ever."
+
+
+                   CAPTURE OF MEGIDDO BY THOTHMES III
+
+The following is the official account of the Battle of Megiddo in Syria,
+which was won by Thothmes III in the twenty-third year of his reign. The
+narrative is taken from the Annals of Thothmes III. The king set out
+from Thebes and marched into Syria, and received the submission of
+several small towns, and having made his way with difficulty through the
+hilly region to the south of the city of Megiddo, he camped there to
+prepare for the battle. "Then the tents of His Majesty were pitched, and
+orders were sent out to the whole army, saying, Arm yourselves, get your
+weapons ready, for we shall set out to do battle with the miserable
+enemy at daybreak. The king sat in his tent, the officers made their
+preparations, and the rations of the servants were provided. The
+military sentries went about crying, Be firm of heart. Be firm of heart.
+Keep watch, keep watch. Keep watch over the life of the king in his
+tent. And a report was brought to His Majesty that the country was
+quiet, and that the foot soldiers of the south and north were ready. On
+the twenty-first day of the first month of the season Shemu
+(March-April) of the twenty-third year of the reign of His Majesty, and
+the day of the festival of the new moon, which was also the anniversary
+of the king's coronation, at dawn, behold, the order was given to set
+the whole army in motion. His Majesty set out in his chariot of
+silver-gold, and he had girded on himself the weapons of battle, like
+Horus the Slayer, the lord of might, and he was like unto Menthu [the
+War-god] of Thebes, and Amen his father gave strength to his arms. The
+southern half of the army was stationed on a hill to the south of the
+stream Kīnā, and the northern half lay to the south-west of Megiddo; His
+Majesty was between them, and Amen was protecting him and giving
+strength to his body. His Majesty at the head of his army attacked his
+enemies, and broke their line, and when they saw that he was
+overwhelming them they broke and fled to Megiddo in a panic, leaving
+their horses and their gold and silver chariots on the field. [The
+fugitives] were pulled up by the people over the walls into the city;
+now they let down their clothes by which to pull them up. If the
+soldiers of His Majesty had not devoted themselves to securing loot of
+the enemy, they would have been able to capture the city of Megiddo at
+the moment when the vile foes from Kadesh and the vile foes from this
+city were being dragged up hurriedly over the walls into this city; for
+the terror of His Majesty had entered into them, and their arms dropped
+helplessly, and the serpent on his crown overthrew them. Their horses
+and their chariots [which were decorated] with gold and silver were
+seized as spoil, and their mighty men of war lay stretched out dead upon
+the ground like fishes, and the conquering soldiers of His Majesty went
+about counting their shares. And behold, the tent of the vile chief of
+the enemy, wherein was his son, was also captured. Then all the soldiers
+rejoiced greatly, and they glorified Amen, because he had made his son
+(_i.e._ the king) victorious on that day, and they praised His Majesty
+greatly, and acclaimed his triumph. And they collected the loot which
+they had taken, viz. hands [cut off the dead], prisoners, horses,
+chariots [decorated with] gold and silver," etc.
+
+In spite of the joy of the army Thothmes was angry with his troops for
+having failed to capture the city. Every rebel chief was in Megiddo, and
+its capture would have been worth more than the capture of a thousand
+other cities, for he could have slain all the rebel chiefs, and the
+revolt would have collapsed completely. Thothmes then laid siege to the
+city, and he threw up a strong wall round about it, through which none
+might pass, and the daily progress of the siege was recorded on a
+leather roll, which was subsequently preserved in the temple of Amen at
+Thebes. After a time the chiefs in Megiddo left their city and advanced
+to the gate in the siege-wall and reported that they had come to tender
+their submission to His Majesty, and it was accepted. They brought to
+him rich gifts of gold, silver, lapis-lazuli, turquoise, wheat, wine,
+cattle, sheep, goats, &c., and he reappointed many of the penitent
+chiefs to their former towns as vassals of Egypt. Among the gifts were
+340 prisoners, 83 hands, 2041 mares, 191 foals, 6 stallions, a royal
+chariot with a golden pole, a second royal chariot, 892 chariots, total
+924 chariots; 2 royal coats of mail, 200 ordinary coats of mail, 502
+bows, 7 tent poles inlaid with gold, 1929 cattle, 2000 goats, and 20,500
+sheep.
+
+
+              THE CONQUESTS OF THOTHMES III SUMMARISED BY
+                        AMEN-RĀ, KING OF THE GODS
+
+The conquests of Thothmes III were indeed splendid achievements, and the
+scribes of his time summarised them very skilfully in a fine text which
+they had cut in hieroglyphs on a large stele at Karnak. The treatment
+is, of course, somewhat poetical, but there are enough historical facts
+underlying the statements to justify a rendering of it being given in
+this chapter. The text is supposed to be a speech of Amen-Rā, the lord
+of the thrones of the Two Lands, to the king. He says:
+
+"Thou hast come to me, thou hast rejoiced in beholding my beneficence, O
+my son, my advocate, Menkheperrā, living for ever! I rise upon thee
+through my love for thee. My heart rejoiceth at thy auspicious comings
+to my temple. My hands knit together thy limbs with the fluid of life;
+sweet unto me are thy gracious acts towards my person. I have stablished
+thee in my sanctuary. I have made thee to be a source of wonder [to
+men]. I have given unto thee strength and conquests over all lands. I
+have set thy Souls and the fear of thee in all lands. The terror of thee
+hath penetrated to the four pillars of the sky. I have made great the
+awe of thee in all bodies. I have set the roar of Thy Majesty everywhere
+[in the lands of] the Nine Bows (_i.e._ Nubia). The Chiefs of all lands
+are grouped in a bunch within thy fist. I put out my two hands; I tied
+them in a bundle for thee. I collected the Antiu of Ta-sti[1] in tens of
+thousands and thousands, and I made captives by the hundred thousand of
+the Northern Nations. I have cast down thy foes under thy sandals, thou
+hast trampled upon the hateful and vile-hearted foes even as I commanded
+thee. The length and breadth of the earth are thine, and those who dwell
+in the East and the West are vassals unto thee. Thou hast trodden upon
+all countries, thy heart is expanded (_i.e._ glad). No one dareth to
+approach Thy Majesty with hostility, because I am thy guide to conduct
+thee to them. Thou didst sail over the Great Circuit of water (the
+Euphrates) of Nehren (Aram Naharayim, or Mesopotamia) with strength and
+power. I have commanded for thee that they should hear thy roarings, and
+run away into holes in the ground. I stopped up their nostrils [shutting
+out] the breath of life. I have set the victories of Thy Majesty in
+their minds. The fiery serpent Khut which is on thy forehead burnt them
+up. It made thee to grasp as an easy prey the Ketu peoples, it burnt up
+the dwellers in their marshes with its fire. The Princes of the Āamu
+(Asiatics) have been slaughtered, not one of them remains, and the sons
+of the mighty men have fallen. I have made thy mighty deeds to go
+throughout all lands, the serpent on my crown hath illumined thy
+territory, nothing that is an abomination unto thee existeth in all the
+wide heaven, and the people come bearing offerings upon their backs,
+bowing to the ground before Thy Majesty, in accordance with my decree. I
+made impotent those who dared to attack thee, their hearts melted and
+their limbs quaked.
+
+[Footnote 1: The natives of the Eastern Desert of Nubia.]
+
+[Illustration: Stele on which is cut the Speech of Amen-Rā, summarising
+the Conquests of Thothmes III.]
+
+"I have come, making thee to trample under foot the Chief of Tchah
+(Syria), I have cast them down under thy feet in all the lands, I have
+made them to behold Thy Majesty as the 'lord of beams' (_i.e._ the
+Sun-god), thou hast shone on their faces as the image of me.
+
+"I have come, making thee to trample under foot the people of Asia, thou
+hast led away captive the Chiefs of the Āamu of Retenu, I have made them
+to behold Thy Majesty arrayed in thy decorations, grasping the weapons
+for battle, [mounted] on thy chariot.
+
+"I have come, making thee to trample under foot the land of the East,
+thou hast trodden upon those who dwell in the districts of the Land of
+the God, I have made them to see thee as the brilliant star that
+shooteth out light and fire and scattereth its dew.
+
+"I have come, making thee to trample under foot the land of the West,
+Kefti (Phœnicia) and Asi (Cyprus) are in awe of thee. I have made them
+to see Thy Majesty as a young bull, steady-hearted, with horns ready to
+strike, invincible.
+
+"I have come, making thee to trample under foot those who are in their
+marshes, the Lands of Methen (Mitani) quake through their fear of thee.
+I have made them to see Thy Majesty as the crocodile, the lord of terror
+in the water, unassailable.
+
+"I have come, making thee to trample under foot those who dwell in the
+Islands, those who live in the Great Green (Mediterranean) hear thy
+roarings, I have made them to see Thy Majesty as the slayer when he
+mounteth on the back of his sacrificial animal.
+
+"I have come, making thee to trample under foot the Thehenu (Libyans),
+the Islands of the Uthentiu [have submitted to] the power of thy Souls.
+I have made them to see Thy Majesty as a savage lion, which hath
+scattered the dead bodies of the people throughout their valleys.
+
+"I have come, making thee to trample under foot the uttermost ends of
+the earth, the Circuit of the Great Circuit is in thy grasp, I have made
+them to see Thy Majesty as the hawk, which seizeth what it seeth when it
+pleaseth.
+
+"I have come, making thee to trample upon those who are on their
+frontiers(?), thou hast smitten 'those on their sand' (_i.e._ the desert
+dwellers), making them living captives. I have made them to see Thy
+Majesty as a jackal of the south, moving fleetly and stealthily, and
+traversing the Two Lands.
+
+"I have come, making thee to trample under foot the Antiu of Ta-sti, as
+far as ... they are in thy grasp. I have made them to see Thy Majesty as
+the Two Brothers (Set and Horus), I have gathered together their arms
+about thee with [strength].
+
+"I have placed thy Two Sisters (Isis and Nephthys) near thee as
+protectresses for thee, the arms of Thy Majesty are [lifted] upwards to
+drive away evil. I have made thee strong and glorious, O my beloved Son,
+thou Mighty Bull, crowned in Thebes, begotten by me ..., Thothmes, the
+everliving, who hast performed for me all that my Ka wished. Thou hast
+set up my sanctuary with work that shall endure for ever, thou hast
+lengthened it and broadened it more than ever was done before. The great
+pylon ... Thou hast celebrated the festival of the beauties of Amen-Rā,
+thy monuments are greater than those of any king who hath existed, I
+commanded thee to do it. I am satisfied with it. I have stablished thee
+upon the throne of Horus for hundreds of thousands of years. Thou shalt
+guide life ..."
+
+[Illustration: A Page of the Hieratic Text, from the Great Harris
+Papyrus in the British Museum, describing the great Works carried out by
+Rameses III about 1200 B.C.]
+
+
+                  SUMMARY OF THE REIGN OF RAMESES III
+
+The reign of Rameses III is remarkable in the annals of the New Empire,
+and the great works which this king carried out, and his princely
+benefactions to the temples of Egypt, are described at great length in
+his famous papyrus in the British Museum (Harris, No. 1, No. 9999). The
+last section of the papyrus contains an excellent historical summary of
+the reign of Rameses III, and as it is one of the finest examples of
+this class of literature a translation of it is here given. The text is
+written in the hieratic character and reads:
+
+King Usermaātrā-meri-Amen (Rameses III), life, strength, health [be to
+him!] the great god, said unto the princes, and the chiefs of the land,
+and the soldiers, and the charioteers, and the Shartanau soldiers, and
+the multitudes of the bowmen, and all those who lived in the land of
+Ta-mera (Egypt), Hearken ye, and I will cause you to know the splendid
+deeds which I did when I was king of men. The land of Kamt was laid open
+to the foreigner, every man [was ejected] from his rightful holding,
+there was no "chief mouth" (_i.e._ ruler) for many years in olden times
+until the new period [came]. The land of Egypt [was divided among]
+chiefs and governors of towns, each one slew his neighbour. ... Another
+period followed with years of nothingness (famine?). Arsu, a certain
+Syrian, was with them as governor, he made the whole land to be one
+holding before him. He collected his vassals, and mulcted them of their
+possessions heavily. They treated the gods as if they were men, and they
+offered up no propitiatory offerings in their temples. Now when the gods
+turned themselves back to peace, and to the restoration of what was
+right in the land, according to its accustomed and proper form, they
+established their son who proceeded from their body to be Governor,
+life, strength, health [be to him!], of every land, upon their great
+throne, namely, Userkhārā-setep-en-Amen-meri-Amen, life strength, health
+[be to him!], the son of Rā, Set-nekht-merr-Rā-meri-Amen, life,
+strength, health [be to him!]. He was like Khepra-Set when he is wroth.
+He quieted the whole country which had been in rebellion. He slew the
+evil-hearted ones who were in Ta-mera (Egypt). He purified the great
+throne of Egypt. He was the Governor, life, strength, health [be to
+him!], of the Two Lands, on the throne of Amen. He made to appear the
+faces that had withdrawn themselves. Of those who had been behind walls
+every man recognised his fellow. He endowed the temples with offerings
+to offer as was right to the Nine Gods, according to use and wont. He
+made me by a decree to be the Hereditary Chief in the seat of Keb. I
+became the "Great High Mouth" of the lands of Egypt, I directed the
+affairs of the whole land, which had been made one. He set on his double
+horizon (_i.e._ he died) like the Nine Gods. There was performed for him
+what was performed for Osiris; sailing in his royal boat on the river,
+and resting [finally] in his house of eternity (_i.e._ the tomb) in
+Western Thebes.
+
+My father Amen, the lord of the gods, Rā, Tem, and Ptah of the Beautiful
+Face made me to be crowned lord of the Two Lands in the place of my
+begetter. I received the rank of my father with cries of joy. The land
+had peace, being fed with offerings, and men rejoiced in seeing me,
+Governor, life, strength, health [be to him!], of the Two Lands, like
+Horus when he was made to be Governor of the Two Lands on the throne of
+Osiris. I was crowned with the Atef crown with the serpents, I bound on
+the crown with plumes, like Tatenn. I sat on the throne of Heru-Khuti
+(Harmakhis). I was arrayed in the ornaments [of sovereignty] like Tem. I
+made Ta-mera to possess many [different] kinds of men, the officers of
+the palace, the great chiefs, large numbers of horse and chariot
+soldiers, hundreds of thousands of them, the Shartanau and the Qehequ,
+who were numberless, soldiers of the bodyguard in tens of thousands, and
+the peasants belonging to Ta-mera.
+
+I enlarged all the frontiers of Egypt, I conquered those who crossed
+over them in their [own] lands. I slaughtered the Tanauna in their
+islands; the Thakra and the Purastau were made into a holocaust. The
+Shartanau and the Uasheshu of the sea were made non-existent; they were
+seized [by me] at one time, and were brought as captives to Egypt, like
+the sand in the furrows. I provided fortresses for them to dwell in, and
+they were kept in check by my name. Their companies were very numerous,
+like hundreds of thousands. I assessed every one of them for taxes
+yearly, in apparel and wheat from the stores and granaries. I crushed
+the Sāara and the tribes of the Shasu (nomad shepherds). I carried off
+their tents from their men, and the equipment thereof, and their flocks
+and herds likewise, which were without number. They were put in fetters
+and brought along as captives, as offerings to Egypt, and I gave them to
+the Nine Gods as slaves for their temples.
+
+Behold, I will also make you to know concerning the other schemes that
+have been carried out in Ta-mera during my reign. The Labu (Libyans) and
+the Mashuashau had made their dwelling in Egypt, for they had captured
+the towns on the west bank of the Nile from Hetkaptah (Memphis) to
+Qarabana. They had occupied also both banks of the "Great River," and
+they had been in possession of the towns (or villages) of Kutut[1] for
+very, very many years whilst they were [lords] over Egypt. Behold, I
+crushed them and slaughtered them at one time (_i.e._ in one
+engagement). I overthrew the Mashuashau, the Libyans, the Asbatau, the
+Qaiqashau, the Shaiu, the Hasau, and the Baqanau. [I] slaughtered them
+in their blood, and they became piles of dead bodies. [Thus] I drove
+them away from marching over the border of Egypt. The rest of them I
+carried away, a vast multitude of prisoners, trussed like geese in front
+of my horses, their women and their children in tens of thousands, and
+their flocks and herds in hundreds of thousands. I allotted to their
+chiefs fortresses, and they lived there under my name. I made them
+officers of the bowmen, and captains of the tribes; they were branded
+with my name and became my slaves; their wives and their children were
+likewise turned into slaves. Their flocks and herds I brought into the
+House of Amen, and they became his live-stock for ever.
+
+[Footnote 1: Perhaps the district of Canopus.]
+
+I made a very large well in the desert of Āina. It had a girdle wall
+like a mountain of basalt(?), with twenty buttresses(?) in the
+foundation [on] the ground, and its height was thirty cubits, and it had
+bastions. The frame-work and the doors were cut out of cedar, and the
+bolts thereof and their sockets were of copper. I cut out large
+sea-going boats, with smaller boats before them, and they were manned
+with large crews, and large numbers of serving-men. With them were the
+officers of the bowmen of the boats, and there were trained captains and
+mates to inspect them. They were loaded with the products of Egypt which
+were without number, and they were in very large numbers, like tens of
+thousands. These were despatched to the Great Sea of the water of Qett
+(_i.e._ the Red Sea), they arrived at the lands of Punt, no disaster
+followed them, and they were in an effective state and were
+awe-inspiring. Both the large boats and the little boats were laden with
+the products of the Land of the God, and with all kinds of wonderful and
+mysterious things which are produced in those lands, and with vast
+quantities of the _ānti_ (myrrh) of Punt, which was loaded on to them by
+tens of thousands [of measures] that were without number. The sons of
+the chief of the Land of the God went in front of their offerings, their
+faces towards Egypt. They arrived and were sound and well at the
+mountain of Qebtit (Coptos),[1] they moored their boats in peace, with
+the things which they had brought as offerings. To cross the desert they
+were loaded upon asses and on [the backs of] men, and they were
+[re]loaded into river-barges at the quay of Coptos. They were despatched
+down the river, they arrived during a festival, and some of the most
+wonderful of the offerings were carried into the presence of [My
+Majesty]. The children of their chiefs adored my face, they smelt the
+earth before my face, and rolled on the ground. I gave them to all the
+gods of this land to propitiate the two gods in front of me every
+morning.
+
+[Footnote 1: _i.e._ the part at the Red Sea end of the Valley of
+Hammāmāt.]
+
+I despatched my envoys to the desert of Āataka to the great copper
+workings that are in this place. Their sea-going boats were laden with
+[some of] them, whilst those who went through the desert rode on asses.
+Such a thing as this was never heard of before, from the time when kings
+began to reign. Their copper workings were found, and they were full of
+copper, and the metal was loaded by ten thousands [of measures] into
+their sea-going boats. They were despatched with their faces towards
+Egypt, and they arrived safely. The metal was lifted out and piled up
+under the veranda in the form of blocks (or ingots) of copper, vast
+numbers of them, as it were tens of thousands. They were in colour like
+gold of three refinings. I allowed everybody to see them, as they were
+wonderful things.
+
+I despatched inspectors and overseers to the turquoise desert (_i.e._
+Sinai) of my mother, the goddess Hathor, the lady of the turquoise.
+[They] carried to her silver, gold, byssus, fine (?) linen, and many
+things as numerous as the sand-grains, and laid them before her. And
+there were brought unto me most wonderfully fine turquoises, real
+stones, in large numbers of bags, and laid out before me. The like had
+never been seen before--since kings began to reign.
+
+I caused the whole country to be planted with groves of trees and with
+flowering shrubs, and I made the people to sit under the shade thereof.
+I made it possible for an Egyptian woman to walk with a bold step to the
+place whither she wished to go; no strange man attacked her, and no one
+on the road. I made the foot-soldiers and the charioteers sit down in my
+time, and the Shartanau and the Qehequ were in their towns lying at full
+length on their backs; they were unafraid, for there was no fighting man
+[to come] from Kash (Nubia), [and no] enemy from Syria. Their bows and
+their weapons of war lay idle in their barracks, and they ate their
+fill and drank their fill with shouts of joy. Their wives were with
+them, [their] children were by their side; there was no need to keep
+their eyes looking about them, their hearts were bold, for I was with
+them as strength and protection for their bodies. I kept alive (_i.e._
+fed) the whole country, aliens, artisans, gentle and simple, men and
+women. I delivered a man from his foe and I gave him air. I rescued him
+from the strong man, him who was more honourable than the strong man. I
+made all men to have their rightful positions in their towns. Some I
+made to live [taking them] in the very chamber of the Tuat.[1] Where the
+land was bare I covered it over again; the land was well filled during
+my reign. I performed deeds of beneficence towards the gods as well as
+towards men; I had no property that belonged to the people. I served my
+office of king upon earth, as Governor of the Two Lands, and ye were
+slaves under my feet without [complaint ?]. Ye were satisfactory to my
+heart, as were your good actions, and ye performed my decrees and my
+words.
+
+[Footnote 1: The sick and needy who were at death's door.]
+
+Behold, I have set in Akert (the Other World) like my father Rā. I am
+among the Great Companies of the gods of heaven, earth, and the Tuat.
+Amen-Rā hath stablished my son upon my throne, he hath received my rank
+in peace, as Governor of the Two Lands, and he is sitting upon the
+throne of Horus as Lord of the Two Nile-banks. He hath put on himself
+the Atef crown like Ta-Tenn, Usermaātrā-setep-en-Amen, life, strength,
+health [be to him!], the eldest-born son of Rā, the self-begotten,
+Rameses (IV)-heqmaāt-meri-Amen, life, strength, health [be to him!], the
+divine child, the son of Amen, who came forth from his body, rising as
+the Lord of the Two Lands, like Ta-Tenn. He is like a real son, favoured
+for his father's sake. Tie ye yourselves to his sandals. Smell the earth
+before him. Do homage to him. Follow him at every moment. Praise him.
+Worship him. Magnify his beneficent actions as ye do those of Rā every
+morning. Present ye before him your offerings [in] his Great House
+(_i.e._ palace), which is holy. Carry ye to him the "blessings" (?) of
+the [tilled] lands and the deserts. Be strong to fulfil his words and
+the decrees that are uttered among you. Follow (?) his utterances, and
+ye shall be safe under his Souls. Work all together for him in every
+work. Haul monuments for him, excavate canals for him, work for him in
+the work of your hands, and there will accrue unto you his favour as
+well as his food daily. Amen hath decreed for him his sovereignty upon
+earth, he hath made this period of his life twice as long as that of any
+other king, the King of the South and North, the Lord of the Two Lands,
+Usermaātrā-setep-en-Amen, life, strength, health [be to him!], the son
+of Rā, the lord of crowns, Rameses (IV)-heqmaāt-meri-Amen, life,
+strength, health [be to him!], who is endowed with life for ever.
+
+
+                   THE INVASION AND CONQUEST OF EGYPT
+                        BY PIĀNKHI, KING OF NUBIA
+
+The text describing the invasion and conquest of Egypt by Piānkhi, King
+of Nubia, is cut in hieroglyphs upon a massive stone stele which was
+found among the ruins of Piānkhi's temple at Gebel Barkal, near the foot
+of the Fourth Cataract, and which is now preserved in the Egyptian
+Museum, Cairo. Although this composition does not belong to the best
+period of Egyptian Literature, it is a very fine work. The narrative is
+vivid, and the aim of the writer was rather to state the facts of this
+splendid expedition than to heap up empty compliments on the king; both
+the subject-matter and the dress in which it appears are well worthy of
+reproduction in an English form. The inscription is dated in the
+twenty-first year of Piānkhi's reign, and the king says:
+
+"Hearken ye to [the account of] what I have done more than my ancestors.
+I am a king, the emanation of the god, the living offspring of the god
+Tem, who at birth was ordained the Governor whom princes were to fear."
+His mother knew before his birth that he was to be the Governor, he the
+beneficent god, the beloved of the gods, the son of Rā who was made by
+his (the god's) hands, Piānkhi-meri-Amen. One came and reported to His
+Majesty that the great prince Tafnekht had taken possession of all the
+country on the west bank of the Nile in the Delta, from the swamps even
+to Athi-taui[1], that he had sailed up the river with a large force,
+that all the people on both sides of the river had attached themselves
+to him, and that all the princes and governors and heads of temple-towns
+had flocked to him, and that they were "about his feet like dogs." No
+city had shut its gates before him, on the contrary, Mer-Tem,
+Per-sekhem-kheper-Rā, Het-neter-Sebek, Per-Metchet, Thekansh, and all
+the towns in the west had opened their gates to him. In the east
+Het-benu, Taiutchait, Het-suten, and Pernebtepahet had opened to him,
+and he had besieged Hensu (Herakleopolis) and closely invested it. He
+had enclosed it like a serpent with its tail in its mouth. "Those who
+would come out he will not allow to come out, and those who would go in
+he will not allow to go in, by reason of the fighting that taketh place
+every day. He hath thrown soldiers round about it everywhere." Piānkhi
+listened to the report undismayed, and he smiled, for his heart was
+glad. Presently further reports of the uprising came, and the king
+learned that Nemart, another great prince, had joined his forces to
+those of Tafnekht. Nemart had thrown down the fortifications of Nefrus,
+he had laid waste his own town, and had thrown off his allegiance to
+Piānkhi completely.
+
+[Footnote 1: A fortress a few miles south of Memphis.]
+
+Then Piānkhi sent orders to Puarma and Las(?)-mer-sekni, the Nubian
+generals stationed in Egypt, and told them to assemble the troops, to
+seize the territory of Hermopolis, to besiege the city itself, to seize
+all the people, and cattle, and the boats on the river, and to stop all
+the agricultural operations that were going on; these orders were
+obeyed. At the same time he despatched a body of troops to Egypt, with
+careful instructions as to the way in which they were to fight, and he
+bade them remember that they were fighting under the protection of Amen.
+He added, "When ye arrive at Thebes, opposite the Apts,[1] go into the
+waters of the river and wash yourselves, then array yourselves in your
+finest apparel, unstring your bows, and lay down your spears. Let no
+chief imagine that he is as strong as the Lord of strength (_i.e._
+Amen), for without him there is no strength. The weak of arm he maketh
+strong of arm. Though the enemy be many they shall turn their backs in
+flight before the weak man, and one shall take captive a thousand. Wet
+yourselves with the water of his altars, smell the earth before him, and
+say: O make a way for us! Let us fight under the shadow of thy sword,
+for a child, if he be but sent forth by thee, shall vanquish multitudes
+when he attacketh." Then the soldiers threw themselves flat on their
+faces before His Majesty, saying, "Behold, thy name breedeth strength in
+us. Thy counsel guideth thy soldiers into port (_i.e._ to success). Thy
+bread is in our bodies on every road, thy beer quencheth our thirst.
+Behold, thy bravery hath given us strength, and at the mere mention of
+thy name there shall be victory. The soldiers who are led by a coward
+cannot stand firm. Who is like unto thee? Thou art the mighty king who
+workest with thy hands, thou art a master of the operations of war."
+
+[Footnote 1: _i.e._ the temples of Karnak and Luxor.]
+
+"Then the soldiers set out on their journey, and they sailed down the
+river and arrived at Thebes, and they did everything according to His
+Majesty's commands. And again they set out, and they sailed down the
+river, and they met many large boats sailing up the river, and they were
+full of soldiers and sailors, and mighty captains from the North land,
+every one fully armed to fight, and the soldiers of His Majesty
+inflicted a great defeat on them; they killed a very large but unknown
+number, they captured the boats, made the soldiers prisoners, whom they
+brought alive to the place where His Majesty was." This done they
+proceeded on their way to the region opposite Herakleopolis, to continue
+the battle. Again the soldiers of Piānkhi attacked the troops of the
+allies, and defeated and routed them utterly, and captured their boats
+on the river. A large number of the enemy succeeded in escaping, and
+landed on the west bank of the river at Per-pek. At dawn these were
+attacked by Piānkhi's troops, who slew large numbers of them, and
+[captured] many horses; the remainder, utterly terror-stricken, fled
+northwards, carrying with them the news of the worst defeat which they
+had ever experienced.
+
+Nemart, one of the rebel princes, fled up the river in a boat, and
+landed near the town of Un (Hermopolis), wherein he took refuge. The
+Nubians promptly beleaguered the town with such rigour that no one could
+go out of it or come in. Then they reported their action to Piānkhi, and
+when he had read their report, he growled like a panther, and said, "Is
+it possible that they have permitted any of the Northmen to live and
+escape to tell the tale of his flight, and have not killed them to the
+very last man? I swear by my life, and by my love for Rā, and by the
+grace which Father Amen hath bestowed upon me, that I will myself sail
+down the river, and destroy what the enemy hath done, and I will make
+him to retreat from the fight for ever." Piānkhi also declared his
+intention of stopping at Thebes on his way down the river, so that he
+might assist at the Festival of the New Year, and might look upon the
+face of the god Amen in his shrine at Karnak and, said he, "After that I
+will make the Lands of the North to taste my fingers." When the soldiers
+in Egypt heard of their lord's wrath, they attacked Per-Metchet
+(Oxyrrhynchus), and they "overran it like a water-flood"; a report of
+the success was sent to Piānkhi, but he was not satisfied. Then they
+attacked Ta-tehen (Tehnah?), which was filled with northern soldiers.
+The Nubians built a tower with a battering ram and breached the walls,
+and they poured into the town and slew every one they found. Among the
+dead was the son of the rebel prince Tafnekht. This success was also
+reported to Piānkhi, but still he was not satisfied. Het-Benu was also
+captured, and still he was not satisfied.
+
+In the middle of the summer Piānkhi left Napata (Gebel Barkal) and
+sailed down to Thebes, where he celebrated the New Year Festival. From
+there he went down the river to Un (Hermopolis), where he landed and
+mounted his war chariot; he was furiously angry because his troops had
+not destroyed the enemy utterly, and he growled at them like a panther.
+Having pitched his camp to the south-west of the city, he began to
+besiege it. He threw up a mound round about the city, he built wooden
+stages on it which he filled with archers and slingers, and these
+succeeded in killing the people of the city daily. After three days "the
+city stank," and envoys came bearing rich gifts to sue for peace. With
+the envoys came the wife of Nemart and her ladies, who cast themselves
+flat on their faces before the ladies of Piānkhi's palace, saying, "We
+come to you, O ye royal wives, ye royal daughters, and royal sisters.
+Pacify ye for us Horus (_i.e._ the King), the Lord of the Palace, whose
+Souls are mighty, and whose word of truth is great." A break of fifteen
+lines occurs in the text here, and the words that immediately follow the
+break indicate that Piānkhi is upbraiding Nemart for his folly and
+wickedness in destroying his country, wherein "not a full-grown son is
+seen with his father, all the districts round about being filled with
+children." Nemart acknowledged his folly, and then swore fealty to
+Piānkhi, promising to give him more gifts than any other prince in the
+country. Gold, silver, lapis-lazuli, turquoise, copper, and precious
+stones of all kinds were then presented, and Nemart himself led a horse
+with his right hand, and held a sistrum made of gold and lapis-lazuli in
+his left.
+
+Piānkhi then arose and went into the temple of Thoth, and offered up
+oxen, and calves, and geese to the god, and to the Eight Gods of the
+city. After this he went through Nemart's palace, and then visited the
+stables "where the horses were, and the stalls of the young horses, and
+he perceived that they had been suffering from hunger. And he said, 'I
+swear by my own life, and by the love which I have for Rā, who reneweth
+the breath of life in my nostrils, that, in my opinion, to have allowed
+my horses to suffer hunger is the worst of all the evil things which
+thou hast done in the perversity of thy heart.'" A list was made of the
+goods that were handed over to Piānkhi, and a portion of them was
+reserved for the temple of Amen at Thebes.
+
+The next prince to submit was the Governor of Herakleopolis, and when
+he had laid before Piānkhi his gifts he said: "Homage to thee, Horus,
+mighty king, Bull, conqueror of bulls. I was in a pit in hell. I was
+sunk deep in the depths of darkness, but now light shineth on me. I had
+no friend in the evil day, and none to support me in the day of battle.
+Thou only, O mighty king, who hast rolled away the darkness that was on
+me [art my friend]. Henceforward I am thy servant, and all my
+possessions are thine. The city of Hensu shall pay tribute to thee. Thou
+art the image of Rā, and art the master of the imperishable stars. He
+was a king, and thou art a king; he perished not, and thou shalt not
+perish." From Hensu Piānkhi went down to the canal leading to the Fayyūm
+and to Illahūn and found the town gates shut in his face. The
+inhabitants, however, speedily changed their minds, and opened the gates
+to Piānkhi, who entered with his troops, and received tribute, and slew
+no one. Town after town submitted as Piānkhi advanced northwards, and
+none barred his progress until he reached Memphis, the gates of which
+were shut fast. When Piānkhi saw this he sent a message to the
+Memphites, saying: "Shut not your gates, and fight not in the city that
+hath belonged to Shu[1] for ever. He who wisheth to enter may do so, he
+who wisheth to come out may do so, and he who wisheth to travel about
+may do so. I will make an offering to Ptah and the gods of White Wall
+(Memphis). I will perform the ceremonies of Seker in the Hidden Shrine.
+I will look upon the god of his South Wall (_i.e._ Ptah), and I will
+sail down the river in peace. No man of Memphis shall be harmed, not a
+child shall cry out in distress. Look at the homes of the South! None
+hath been slain except those who blasphemed the face of the god, and
+only the rebels have suffered at the block." These pacific words of
+Piānkhi were not believed, and the people of Memphis not only kept their
+gates shut, but manned the city walls with soldiers, and they were
+foolish enough to slay a small company of Nubian artisans and boatmen
+whom they found on the quay of Memphis. Tafnekht, the rebel prince of
+Saīs, entered Memphis by night, and addressed eight thousand of his
+troops who were there, and encouraged them to resist Piānkhi. He said to
+them: "Memphis is filled with the bravest men of war in all the
+Northland, and its granaries are filled with wheat, barley, and grain of
+all kinds. The arsenal is full of weapons. A wall goeth round the city,
+and the great fort is as strong as the mason could make it. The river
+floweth along the east side, and no attack can be made there. The byres
+are full of cattle, and the treasury is well filled with gold, silver,
+copper, apparel, incense, honey, and unguents.... Defend ye the city
+till I return." Tafnekht mounted a horse and rode away to the north.
+
+[Footnote 1: The son of Khepera, or Tem, or Nebertcher.]
+
+At daybreak Piānkhi went forth to reconnoitre, and he found that the
+waters of the Nile were lapping the city walls on the north side of the
+city, where the sailing craft were tied up. He also saw that the city
+was extremely well fortified, and that there was no means whereby he
+could effect an entrance into the city through the walls. Some of his
+officers advised him to throw up a mound of earth about the city, but
+this counsel was rejected angrily by Piānkhi, for he had thought out a
+simpler plan. He ordered all his boats and barges to be taken to the
+quay of Memphis, with their bows towards the city wall; as the water
+lapped the foot of the wall, the boats were able to come quite close to
+it, and their bows were nearly on a level with the top of the wall. Then
+Piānkhi's men crowded into the boats, and, when the word of command was
+given, they jumped from the bows of the boats on to the wall, entered
+the houses built near it, and then poured into the city. They rushed
+through the city like a waterflood, and large numbers of the natives
+were slain, and large numbers taken prisoners. Next morning Piānkhi set
+guards over the temples to protect the property of the gods, then he
+went into the great temple of Ptah and reinstated the priests, and they
+purified the holy place with natron and incense, and offered up many
+offerings. When the report of the capture of Memphis spread abroad,
+numerous local chiefs came to Piānkhi, and did homage, and gave him
+tribute.
+
+From Memphis he passed over to the east bank of the Nile to make an
+offering to Temu of Heliopolis. He bathed his face in the water of the
+famous "Fountain of the Sun," he offered white bulls to Rā at
+Shaiqaem-Anu, and he went into the great temple of the Sun-god. The
+chief priest welcomed him and blessed him; "he performed the ceremonies
+of the Tuat chamber, he girded on the _seteb_ garment, he censed
+himself, he was sprinkled with holy water, and he offered (?) flowers in
+the chamber in which the stone, wherein the spirit of the Sun-god abode
+at certain times, was preserved. He went up the step leading to the
+shrine to look upon Rā, and stood there. He broke the seal, unbolted and
+opened the doors of the shrine, and looked upon Father Rā in Het-benben.
+He paid adoration to the two Boats of Rā. (Mātet and Sektet), and then
+closed the doors of the shrine and sealed them with his own seal."
+Piānkhi returned to the west bank of the Nile, and pitched his camp at
+Kaheni, whither came a number of princes to tender their submission and
+offer gifts to him. After a time it was reported to Piānkhi that
+Tafnekht, the head of the rebellion, had laid waste his town, burnt his
+treasury and his boats, and had entrenched himself at Mest with the
+remainder of his army. Thereupon Piānkhi sent troops to Mest, and they
+slew all its inhabitants. Then Tafnekht sent an envoy to Piānkhi asking
+for peace, and he said, "Be at peace [with me]. I have not seen thy face
+during the days of shame. I cannot resist thy fire, the terror of thee
+hath conquered me. Behold, thou art Nubti,[1] the Governor of the South,
+and Menth,[2] the Bull with strong arms. Thou didst not find thy servant
+in any town towards which thou hast turned thy face. I went as far as
+the swamps of the Great Green (_i.e._ the Mediterranean), because I was
+afraid of thy Souls, and because thy word is a fire that worketh evil
+for me. Is not the heart of Thy Majesty cooled by reason of what thou
+hast done unto me? Behold, I am indeed a most wretched man. Punish me
+not according to my abominable deeds, weigh them not in a balance as
+against weights; thy punishment of me is already threefold. Leave the
+seed, and thou shalt find it again in due season. Dig not up the young
+root which is about to put forth shoots. Thy Ka and the terror of thee
+are in my body, and the fear of thee is in my bones. I have not sat in
+the house of drinking beer, and no one hath brought to me the harp. I
+have only eaten the bread which hunger demanded, and I have only drunk
+the water needed [to slake] my thirst. From the day in which thou didst
+hear my name misery hath been in my bones, and my head hath lost its
+hair. My apparel shall be rags until Neith[3] is at peace with me. Thou
+hast brought on me the full weight of misery; O turn thou thy face
+towards me, for, behold, this year hath separated my Ka from me. Purge
+thy servant of his rebellion. Let my goods be received into thy
+treasury, gold, precious stones of all kinds, and the finest of my
+horses, and let these be my indemnity to thee for everything. I beseech
+thee to send an envoy to me quickly, so that he may make an end of the
+fear that is in my heart. Verily I will go into the temple, and in his
+presence I will purge myself, and swear an oath of allegiance to thee by
+the God." And Piānkhi sent to him General Puarma and General
+Petamennebnesttaui, and Tafnekht loaded them with gold, and silver, and
+raiment, and precious stones, and he went into the temple and took an
+oath by the God that he would never again disobey the king, or make war
+on a neighbour, or invade his territory without Piānkhi's knowledge. So
+Piānkhi was satisfied and forgave him. After this the town of
+Crocodilopolis tendered its submission, and Piānkhi was master of all
+Egypt. Then two Governors of the South and two Governors of the North
+came and smelt the ground before Piānkhi, and these were followed by all
+the kings and princes of the North, "and their legs were [weak] like
+those of women." As they were uncircumcised and were eaters of fish they
+could not enter the king's palace; only one, Nemart, who was
+ceremonially pure, entered the palace. Piānkhi was now tired of
+conquests, and he had all the loot which he had collected loaded on his
+barges, together with goods from Syria and the Land of the God, and he
+sailed up the river towards Nubia. The people on both banks rejoiced at
+the sight of His Majesty, and they sang hymns of praise to him as he
+journeyed southwards, and acclaimed him as the Conqueror of Egypt. They
+also invoked blessings on his father and mother, and wished him long
+life. When he returned to Gebel Barkal (Napata) he had the account of
+his invasion and conquest of Egypt cut upon a large grey granite stele
+about 6 feet high and 4 feet 8 inches wide, and set up in his temple,
+among the ruins of which it was discovered accidentally by an Egyptian
+officer who was serving in the Egyptian Sūdān in 1862.
+
+[Footnote 1: The war-god of Ombos in Upper Egypt.]
+
+[Footnote 2: The war-god of Hermonthis in Upper Epypt.]
+
+[Footnote 3: The chief goddess of Saïs, the city of Tafnekht.]
+
+
+
+
+                               CHAPTER IX
+
+                       AUTOBIOGRAPHICAL LITERATURE
+
+
+Attention has already been called to the very great importance of the
+autobiographies of the military and administrative officials of the
+Pharaohs, and a selection of them must now be given. They are, in many
+cases, the only sources of information which we possess about certain
+wars and about the social conditions of the periods during which they
+were composed, and they often describe events about which official
+Egyptian history is altogether silent. Most of these autobiographies are
+found cut upon the walls of tombs, and, though according to modern
+notions their writers may seem to have been very conceited, and their
+language exaggerated and bombastic, the inscriptions bear throughout the
+impress of truth, and the facts recorded in them have therefore especial
+value. The narratives are usually simple and clear, and as long as they
+deal with matters of fact they are easily understood, but when the
+writers describe their own personal characters and their moral
+excellences their meaning is sometimes not plain. Such autobiographies
+are sometimes very useful in settling the chronology of a doubtful
+period of history, and as an example of such may be quoted the
+autobiography of Ptah-shepses, preserved in the British Museum. This
+distinguished man was born in the reign of Menkaurā, the builder of the
+Third Pyramid at Gīzah, and he was educated with the king's children,
+being a great favourite of the king himself. The next king, Shepseskaf,
+gave him to wife Maātkhā, his eldest daughter, in order to keep him
+about the Court. Under the succeeding kings Userkaf and Sahurā he was
+advanced to great honour, and he became so great a favourite of the
+next king, Neferari-karā, that he was allowed to kiss the king's foot
+instead of the ground on which it rested when he did homage. He was
+promoted to further honours by the next king, Neferefrā, and he lived to
+see Userenrā ascend the throne. Thus Ptah-shepses lived under eight
+kings, and his inscription makes it possible to arrange their reigns in
+correct chronological order.
+
+
+                       THE AUTOBIOGRAPHY OF UNA
+
+This inscription was found cut in hieroglyphs upon a slab of limestone
+fixed in Una's tomb at Abydos; it is now in the Egyptian Museum in
+Cairo. It reads:
+
+The Duke, the Governor of the South, the judge belonging to Nekhen,
+prince of Nekheb, the _smer uat_ vassal of Osiris Khenti Amenti, Una,
+saith: "I was a child girded with a girdle under the Majesty of King
+Teta. My rank was that of overseer of tillage (?), and I was deputy
+inspector of the estates of Pharaoh.... I was chief of the _teb_ chamber
+under the Majesty of Pepi. His Majesty gave me the rank of _smer_ and
+deputy priest of his pyramid--town. Whilst I held the rank of ... His
+Majesty made me a 'judge belonging to Nekhen.' His heart was more
+satisfied with me than with any other of his servants. Alone I heard
+every kind of private case, there being with me only the Chief Justice
+and the Governor of the town ... in the name of the king, of the royal
+household, and of the Six Great Houses. The heart of the king was more
+satisfied with me than with any other of his high officials, or any of
+his nobles, or any of his servants. I asked the Majesty of [my] Lord to
+permit a white stone sarcophagus to be brought for me from Raau.[1] His
+Majesty made the keeper of the royal seal, assisted by a body of
+workmen, bring this sarcophagus over from Raau in a barge, and he came
+bringing with it in a large boat, which was the property of the king,
+the cover of the sarcophagus, the slabs for the door, and the slabs for
+the setting of the stele, and a pair of stands for censers (?), and a
+tablet for offerings. Never before was the like of this done for any
+servant. [He did this for me] because I was perfect in the heart of His
+Majesty, because I was acceptable to the heart of His Majesty, and
+because the heart of His Majesty was satisfied with me.
+
+[Footnote 1: On the east bank, opposite Memphis,]
+
+"Behold, I was 'judge belonging to Nekhen' when His Majesty made me a
+_smer uāt_, and overseer of the estates of Pharaoh, and ... of the four
+overseers of the estate of Pharaoh who were there. I performed my duties
+in such a way as to secure His Majesty's approval, both when the Court
+was in residence and when it was travelling, and in appointing officials
+for duty. I acted in such a way that His Majesty praised me for my work
+above everything. During the secret inquiry which was made in the king's
+household concerning the Chief Wife Amtes, His Majesty made me enter to
+hear the case by myself. There was no Chief Justice there, and no Town
+Governor, and no nobleman, only myself, and this was because I was able
+and acceptable to the heart of His Majesty, and because the heart of His
+Majesty was filled with me. I did the case into writing, I alone, with
+only one judge belonging to Nekhen, and yet my rank was only that of
+overseer of the estates of Pharaoh. Never before did a man of my rank
+hear the case of a secret of the royal household, and His Majesty only
+made me hear it because I was more perfect to the heart of His Majesty
+than any officer of his, or any nobleman of his, or any servant of his.
+
+"His Majesty had to put down a revolt of the Āamu dwellers on the
+sand.[1] His Majesty collected an army of many thousands strong in the
+South everywhere, beyond Abu (Elephantine) and northwards of
+Aphroditopolis, in the Northland (Delta) everywhere, in both halves of
+the region, in Setcher, and in the towns like Setcher, in Arthet of the
+Blacks, in Matcha of the Blacks, in Amam of the Blacks, in Uauat of the
+Blacks, in Kaau of the Blacks, and in the Land of Themeh. His Majesty
+sent me at the head of this army. Behold, the dukes, the royal
+seal-bearers, the _smer uats_ of the palace, the chiefs, the governors
+of the forts (?) of the South and the North, the _smeru_, the masters of
+caravans, the overseers of the priests of the South and North, and the
+overseers of the stewards, were commanding companies of the South and
+the North, and of the forts and towns which they ruled, and of the
+Blacks of these countries, but it was I who planned tactics for them,
+although my rank was only that of an overseer of the estates of Pharaoh
+of.... No one quarrelled with his fellow, no one stole the food or the
+sandals of the man on the road, no one stole bread from any town, and no
+one stole a goat from any encampment of people. I despatched them from
+North Island, the gate of Ihetep, the Uārt of Heru-neb-Maāt. Having this
+rank ... I investigated (?) each of these companies (or regiments);
+never had any servant investigated (?) companies in this way before.
+This army returned in peace, having raided the Land of the dwellers on
+sand. This army returned in peace, having thrown down the fortresses
+thereof. This army returned in peace, having cut down its fig-trees and
+vines. This army returned in peace, having set fire [to the temples] of
+all its gods. This army returned in peace, having slain the soldiers
+there in many tens of thousands. This army returned in peace, bringing
+back with it vast numbers of the fighting men thereof as living
+prisoners. His Majesty praised me for this exceedingly. His Majesty sent
+me to lead this army five times, to raid the Land of the dwellers on
+sand, whensoever they rebelled with these companies. I acted in such a
+way that His Majesty praised me exceedingly. When it was reported that
+there was a revolt among the wild desert tribes of the Land of Shert[2]
+... I set out with these warriors in large transports, and sailed until
+I reached the end of the high land of Thest, to the north of the Land of
+the dwellers on sand, and when I had led the army up I advanced and
+attacked the whole body of them, and I slew every rebel among them.
+
+[Footnote 1: _i.e._ the nomads on the Marches of the Eastern Desert.]
+
+[Footnote 2: A part of Syria (?).]
+
+"I was the ... of the Palace, and bearer of the [royal] sandals, when
+His Majesty the King of the South and North, Merenrā, my ever living
+Lord, made me Duke and Governor of the South land beyond Abu
+(Elephantine) and of the district north of Aphroditopolis, because I was
+perfect to the heart of His Majesty, because I was acceptable to the
+heart of His Majesty, and because the heart of His Majesty was satisfied
+with me. I was ... [of the Palace], and sandal-bearer when His Majesty
+praised me for displaying more watchfulness (or attention) at Court in
+respect of the appointment of officials for duty than any of his
+princes, or nobles, or servants. Never before was this rank bestowed on
+any servant. I performed the duties of Governor of the South to the
+satisfaction [of every one]. No one complained of (or quarrelled with)
+his neighbour; I carried out work of every kind. I counted everything
+that was due to the Palace in the South twice, and all the labour that
+was due to the Palace in the South I counted twice. I served the office
+of Prince, ruling as a Prince ought to rule in the South; the like of
+this was never before done in the South. I acted in such a way that His
+Majesty praised me for it. His Majesty sent me to the Land of Abhat to
+bring back a sarcophagus, "the lord of the living one," with its cover,
+and a beautiful and magnificent pyramidion for the Queen's pyramid
+[which is called] Khānefer Merenrā. His Majesty sent me to Abu to bring
+back a granite door and its table for offerings, with slabs of granite
+for the stele door and its framework, and to bring back granite doors
+and tables for offerings for the upper room in the Queen's pyramid,
+Khānefer Merenrā. I sailed down the Nile to the pyramid Khānefer Merenrā
+with six lighters, and three barges, and three floats(?), accompanied by
+one war boat. Never before had any [official] visited Abhat and Abu with
+[only] one war boat since kings have reigned. Whensoever His Majesty
+gave an order for anything to be done I carried it out thoroughly
+according to the order which His Majesty gave concerning it.
+
+"His Majesty sent me to Het-nub to bring back a great table for
+offerings of _rutt_ stone (quartzite sandstone?) of Het-nub. I made this
+table for offerings reach him in seventeen days. It was quarried in
+Het-nub, and I caused it to float down the river in a lighter. I cut out
+the planks for him in acacia wood, sixty cubits long and thirty cubits
+broad; they were put together in seventeen days in the third month
+(May-June) of the Summer Season. Behold, though there was no water in
+the basins (?) it arrived at the pyramid Khānefer Merenrā in peace. I
+performed the work throughout in accordance with the order which the
+Majesty of my Lord had given to me. His Majesty sent me to excavate five
+canals in the South, and to make three lighters, and four barges of the
+acacia wood of Uauat. Behold, the governors of Arthet, Uauat, and Matcha
+brought the wood for them, and I finished the whole of the work in one
+year. [When] they were floated they were loaded with huge slabs of
+granite for the pyramid Khānefer Merenrā; moreover, all of them were
+passed through these five canals ... because I ascribed more majesty,
+and praise (?), and worship to the Souls of the King of the South and
+North, Merenrā, the ever living, than to any of the gods.... I carried
+out everything according to the order which his divine Ka gave me.
+
+"I was a person who was beloved by his father, and praised by his
+mother, and gracious to his brethren, I the Duke, a real Governor[1] of
+the South, the vassal of Osiris, Una."
+
+[Footnote 1: _i.e._ his title was not honorary.]
+
+
+                     THE AUTOBIOGRAPHY OF HERKHUF
+
+This inscription is cut in hieroglyphs upon a slab of stone, which was
+originally in the tomb of Herkhuf at Aswân, and is now in the Egyptian
+Museum in Cairo and upon parts of the walls of his tomb. Herkhuf was a
+Duke, a _smer uat_, a Kher-heb priest, a judge belonging to Nekhen, the
+Lord of Nekheb, a bearer of the royal seal, the shēkh of the caravans,
+and an administrator of very high rank in the South. All these titles,
+and the following lines, together with prayers for offerings, are cut
+above the door of his tomb. He says:
+
+"I came this day from my town. I descended from my nome. I builded a
+house and set up doors. I dug a lake and I planted sycamore trees. The
+King praised me. My father made a will in my favour. I am perfect.... [I
+am a person] who is beloved by his father, praised by his mother, whom
+all his brethren loved. I gave bread to the hungry man, raiment to the
+naked, and him who had no boat I ferried over the river. O ye living men
+and women who are on the earth, who shall pass by this tomb in sailing
+down or up the river, and who shall say, 'A thousand bread-cakes and a
+thousand vessels of beer to the lord of this tomb,' I will offer them
+for you in Khert Nefer (the Other World). I am a perfect spirit,
+equipped [with spells], and a Kher-heb priest whose mouth hath
+knowledge. If any young man shall come into this tomb as if it were his
+own property I will seize him like a goose, and the Great God shall pass
+judgment on him for it. I was a man who spoke what was good, and
+repeated what was loved. I never uttered any evil word concerning
+servants to a man of power, for I wished that I might stand well with
+the Great God. I never gave a decision in a dispute between brothers
+which had the effect of robbing a son of the property of his father."
+
+Herkhuf, the Duke, the _smer uat_, the chamberlain, the Judge belonging
+to Nekhen, the Lord of Nekheb, bearer of the royal seal, the _smer uat_,
+the Kher-heb priest, the governor of the caravans, the member of council
+for the affairs of the South, the beloved of his Lord, Herkhuf,[1] who
+bringeth the things of every desert to his Lord, who bringeth the
+offering of royal apparel, governor of the countries of the South, who
+setteth the fear of Horus in the lands, who doeth what his lord
+applaudeth, the vassal of Ptah-seker, saith:
+
+[Footnote 1: Some titles are here repeated.]
+
+"His Majesty Merenrā, my Lord, sent me with my father Ara, the _smer
+uat_ and Kher-heb priest, to the land of Amam to open up a road into
+this country. I performed the journey in seven months. I brought back
+gifts of all kinds from that place, making beautiful the region (?);
+there was very great praise to me for it. His Majesty sent me a second
+time by myself. I started on the road of Abu (Elephantine), I came back
+from Arthet, Mekher, Terres, Artheth, in a period of eight months. I
+came back and I brought very large quantities of offerings from this
+country. Never were brought such things to this land. I came back from
+the house of the Chief of Setu and Arthet, having opened up these
+countries. Never before had any _smer_ or governor of the caravan who
+had appeared in the country of Amam opened up a road. Moreover, His
+Majesty sent me a third time to Amam. I started from ... on the Uhat
+road, and I found the Governor of Amam was then marching against the
+Land of Themeh, to fight the Themeh, in the western corner of the sky. I
+set out after him to the Land of Themeh, and made him to keep the peace,
+whereupon he praised all the gods for the King (of Egypt). [Here follow
+some broken lines.] I came back from Amam with three hundred asses laden
+with incense, ebony, _heknu_, grain, panther skins, ivory, ...
+boomerangs, and valuable products of every kind. When the Chief of
+Arthet, Setu, and Uauat saw the strength and great number of the
+warriors of Amam who had come back with me to the Palace, and the
+soldiers who had been sent with me, this chief brought out and gave to
+me bulls, and sheep, and goats. And he guided me on the roads of the
+plains of Arthet, because I was more perfect, and more watchful (or
+alert) than any other _smer_ or governor of a caravan who had ever been
+despatched to Amam. And when the servant (_i.e._ Herkhuf) was sailing
+down the river to the capital (or Court) the king made the duke, the
+_smer uat,_ the overseer of the bath, Khuna (or Una) sail up the river
+with boats loaded with date wine, _mesuq_ cakes, bread-cakes, and
+beer."[1]
+
+[Footnote 1: Herkhuf's titles are here repeated.]
+
+Herkhuf made a fourth journey into the Sūdān, and when he came back he
+reported his successes to the new king, Pepi II, and told him that among
+other remarkable things he had brought back from Amam a dancing dwarf,
+or pygmy. The king then wrote a letter to Herkhuf and asked him to send
+the dwarf to him in Memphis. The text of this letter Herkhuf had cut on
+the front of his tomb, and it reads thus: Royal seal. The fifteenth day
+of the third month of the Season Akhet (Sept.-Oct.) of the second year.
+Royal despatch to the _smer uat_, the Kher-heb priest, the governor of
+the caravan, Herkhuf. I have understood the words of this letter which
+thou hast made to the king in his chamber to make him to know that thou
+hast returned in peace from Amam, together with the soldiers who were
+with thee. Thou sayest in this thy letter that there have been brought
+back by thee great and beautiful offerings of all kinds, which Hathor,
+the Lady of Ammaau, hath given to the divine Ka of the King of the South
+and North, Neferkarā, the everliving, for ever. Thou sayest in this thy
+letter that there hath been brought back by thee [also] a pygmy (or
+dwarf) who can dance the dance of the god, from the Land of the Spirits,
+like the pygmy whom the seal-bearer of the god Baurtet brought back from
+Punt in the time of Assa. Thou sayest to [my] Majesty, "The like of him
+hath never been brought back by any other person who hath visited Amam."
+Behold, every year thou performest what thy Lord wisheth and praiseth.
+Behold, thou passest thy days and thy nights meditating about doing what
+thy Lord ordereth, and wisheth, and praiseth. And His Majesty will
+confer on thee so many splendid honours, which shall give renown to thy
+grandson for ever, that all the people shall say when they have heard
+what [my] Majesty hath done for thee, "Was there ever anything like this
+that hath been done for the _smer uat_ Herkhuf when he came back from
+Amam because of the sagacity (or attention) which he displayed in doing
+what his Lord commanded, and wished for, and praised?" Come down the
+river at once to the Capital. Bring with thee this pygmy whom thou hast
+brought from the Land of the Spirits, alive, strong, and healthy, to
+dance the dance of the god, and to cheer and gratify the heart of the
+King of the South and North, Neferkarā, the everliving. When he cometh
+down with thee in the boat, cause trustworthy men to be about him on
+both sides of the boat, to prevent him from falling into the water. When
+he is asleep at night cause trustworthy men to sleep by his side on his
+bedding. See [that he is there] ten times [each] night. [My] Majesty
+wisheth to see this pygmy more than any offering of the countries of Ba
+and Punt. If when thou arrivest at the Capital, this pygmy who is with
+thee is alive, and strong, and in good health, [My] Majesty will confer
+upon thee a greater honour than that which was conferred upon the bearer
+of the seal Baurtet in the time of Assa, and as great is the wish of
+[My] Majesty to see this pygmy orders have been brought to the _smer_,
+the overseer of the priests, the governor of the town ... to arrange
+that rations for him shall be drawn from every station of supply, and
+from every temple without....
+
+
+                 THE AUTOBIOGRAPHY OF AMENI AMENEMHĀT
+
+This inscription is cut in hieroglyphs on the doorposts of the tomb of
+Ameni at Beni-hasan in Upper Egypt. It is dated in the forty-third year
+of the reign of Usertsen I, a king of the twelfth dynasty, about 2400
+B.C. After giving the date and a list of his titles, Ameni says:
+
+"I followed my Lord when he sailed to the South to overthrow his enemies
+in the four countries of Nubia. I sailed to the south as the son of a
+duke, and as a bearer of the royal seal, and as a captain of the troops
+of the Nome of Mehetch, and as a man who took the place of his aged
+father, according to the favour which he enjoyed in the king's house and
+the love that was his at Court. I passed through Kash in sailing to the
+South. I set the frontier of Egypt further southwards, I brought back
+offerings, and the praise of me reached the skies. His Majesty set out
+and overthrew his enemies in the vile land of Kash. I returned,
+following him as an alert official. There was no loss among my soldiers.
+[And again] I sailed to the South to fetch gold ore for the Majesty of
+the King of the South, the King of the North, Kheperkarā (Usertsen I),
+the ever living. I sailed to the south with the Erpā and Duke, the
+eldest son of the king, of his body Ameni.[1] I sailed to the south with
+a company of four hundred chosen men from my troops; they returned in
+safety, none of them having been lost. I brought back the gold which I
+was expected to bring, and I was praised for it in the house of the
+king; the prince [Ameni] praised God for me. [And again] I sailed to the
+south to bring back gold ore to the town of Qebti (Coptos) with the
+Erpā, the Duke, the governor of the town, and the chief officer of the
+Government, Usertsen, life, strength, health [be to him!]. I sailed to
+the south with a company of six hundred men, every one being a mighty
+man of war of the Nome of Mehetch. I returned in peace, with all my
+soldiers in good health (or safe), having performed everything which I
+had been commanded to do. I was a man who was of a conciliatory
+disposition, one whose love [for his fellows] was abundant, and I was a
+governor who loved his town. I passed [many] years as governor of the
+Mehetch Nome. All the works (_i.e._ the forced labour) due to the palace
+were performed under my direction. The overseers of the chiefs of the
+districts of the herdsmen of the Nome of Mehetch gave me three thousand
+bulls, together with their gear for ploughing, and I was praised because
+of it in the king's house every year of making [count] of the cattle. I
+took over all the products of their works to the king's house, and there
+were no liabilities against me in any house of the king. I worked the
+Nome of Mehetch to its farthest limit, travelling frequently [through
+it]. No peasant's daughter did I harm, no widow did I wrong, no field
+labourer did I oppress, no herdsman did I repulse. I did not seize the
+men of any master of five field labourers for the forced labour
+(corvée). There was no man in abject want during the period of my rule,
+and there was no man hungry in my time. When years of hunger came, I
+rose up and had ploughed all the fields of the Nome of Mehetch, as far
+as it extended to the south and to the north, [thus] keeping alive its
+people, and providing the food thereof, and there was no hungry man
+therein. I gave to the widow as to the woman who possessed a husband. I
+made no distinction between the elder and the younger in whatsoever I
+gave. When years of high Nile floods came, the lords (_i.e._ the
+producers) of wheat and barley, the lords of products of every kind, I
+did not cut off (or deduct) what was due on the land [from the years of
+low Nile floods], I Ameni, the vassal of Horus, the Smiter of the
+Rekhti,[2] generous of hand, stable of feet, lacking avarice because of
+his love for his town, learned in traditions (?), who appeareth at the
+right moment, without thought of guile, the vassal of Khnemu, highly
+favoured in the king's house, who boweth before ambassadors, who
+performeth the behests of the nobles, speaker of the truth, who judgeth
+righteously between two litigants, free from the word of deceit, skilled
+in the methods of the council chamber, who discovereth the solution of a
+difficult question, Ameni.
+
+[Footnote 1: He afterwards reigned as Amenemhāt II.]
+
+[Footnote 2: Titles of Ameni repeated.]
+
+
+                    THE AUTOBIOGRAPHY OF THETHA
+
+This inscription is cut in hieroglyphs upon a large rectangular slab of
+limestone now preserved in the British Museum (No. 100). It belongs to
+the period of the eleventh dynasty, when texts of the kind are very
+rare, and was made in the reign of Uahānkh, or Antef. It reads:
+
+Thetha, the servant in truth of the Horus Uahānkh, the King of the
+South, the King of the North, the son of Rā, Antef, the doer of
+beneficent acts, living like Rā for ever, beloved by him from the bottom
+of his heart, holder of the chief place in the house of his lord, the
+great noble of his heart, who knoweth the matters of the heart of his
+lord, who attendeth him in all his goings, one in heart with His Majesty
+in very truth, the leader of the great men of the house of the king, the
+bearer of the royal seal in the seat of confidential affairs, keeping
+close the counsel of his lord more than the chiefs, who maketh to
+rejoice the Horus (_i.e._ the king) through what he wisheth, the
+favourite of his Lord, beloved by him as the mouth of the seal, the
+president of the place of confidential affairs, whom his lord loveth,
+the mouth of the seal, the chief after the king, the vassal, saith:
+
+I was the beloved one of his Lord, I was he with whom he was well
+pleased all day and every day. I passed a long period of my life [that
+is] years, under the Majesty of my Lord, the Horus, Uahānkh, the King of
+the South and North, the son of the Sun, Antef. Behold, this country was
+subject unto him in the south as far as Thes, and in the north as far as
+Abtu of Then (Abydos of This). Behold, I was in the position of body
+servant of his, and was an actual chief under him. He magnified me, and
+he made my position to be one of great prominence, and he set me in the
+place beloved (?) for the affairs of his heart, in his palace. Because
+of the singleness [of my heart] he appointed me to be a bearer of the
+royal seal, and the deputy of the registrary (?). [I] selected the good
+things of all kinds of the offerings brought to the Majesty of my Lord,
+from the South and from the North land whensoever a taxing was made, and
+I made him to rejoice at the assessment which was made everywhere
+throughout the country. Now His Majesty had been afraid that the
+tribute, which was brought to His Majesty, my Lord, from the princes who
+were the overlords of the Red Country (Lower Egypt), would dwindle away
+in this country, and he had been afraid that the same would be the case
+in the other countries also. He committed to me these matters, for he
+knew that my administration was able. I rendered to him information
+about them, and because of my great knowledge of affairs never did
+anything escape that was not replaced. I was one who lived in the heart
+of his Lord, in very truth, and I was a great noble after his own heart.
+I was as cool water and fire in the house of my Lord. The shoulders of
+the great ones bent [before me]. I did not thrust myself in the train of
+the wicked, for which men are hated. I was a lover of what was good, and
+a hater of what was evil. My disposition was that of one beloved in the
+house of my Lord. I carried out every course of action in accordance
+with the urgency that was in the heart of my Lord. Moreover, in the
+matter of every affair which His Majesty caused me to follow out, if any
+official obstructed me in truth I overthrew his opposition. I neither
+resisted his order, nor hesitated, but I carried it out in very truth.
+In making any computation which he ordered, I made no mistake. I did
+not set one thing in the place of another. I did not increase the flame
+of his wrath in its strength. I did not filch property from an
+inheritance. Moreover, as concerning all that His Majesty commanded to
+set before him in respect of the royal household (or _harim_), I kept
+accounts of everything which His Majesty desired, and I gave them unto
+him, and I made satisfactory all their statements. Because of the
+greatness of my knowledge nothing ever escaped me.
+
+I made a _mekha_ boat for my town, and a _sehi_ boat, so that I might
+attend in the train of my Lord, and I was one of the number of the great
+ones on every occasion when travel or journeying had to be performed,
+and I was held in great esteem, and entreated most honourably. I
+provided my own equipment from the possessions which His Majesty, the
+Horus Uahānkh, the King of the South, the King of the North, the son of
+the Sun, Antef, who liveth like Rā for ever, gave unto me because of the
+greatness of his love for me, until he departed in peace to his horizon
+(_i.e._ the tomb). And when his son, that is to say, the Horus
+Nekhtneb-Tepnefer, the King of the South, the King of the North, the son
+of Rā, Antef, the producer of beneficent acts, who liveth for ever like
+Rā, entered his house, I followed him as his body-companion into all his
+beautiful places that rejoiced [his] heart, and because of the greatness
+of my knowledge there was never anything wanting (?). He committed to me
+and gave into my hand every duty that had been mine in the time of his
+father, and I performed it effectively under His Majesty; no matter
+connected with any duty escaped me. I lived the [remainder] of my days
+on the earth near the King, and was the chief of his body-companions. I
+was great and strong under His Majesty, and I performed everything which
+he decreed. I was one who was pleasing to his Lord all day and every
+day.
+
+
+                  THE AUTOBIOGRAPHY OF AAHMES (AMASIS),
+                           THE NAVAL OFFICER
+
+This inscription is cut in hieroglyphs on the walls of the tomb of
+Aahmes at Al-Kāb in Upper Egypt; this distinguished marine flourished in
+the reigns of the first kings of the eighteenth dynasty, about 1600 B.C.
+The text reads:
+
+The captain of the transport men, Aahmes, the son of Abana, the
+truth-speaker, saith: O all men, I will declare unto you, and will
+inform you concerning the favours that were conferred upon me. Seven
+times was I given gold in the sight of the whole land, and likewise
+slaves, both male and female, and grants of land for estates to be held
+by me in perpetuity were also made to me. Thus the name of a man bold
+and brave in his deeds shall not be extinguished in this land for ever!
+He saith:
+
+I passed my childhood in the town of Nekheb (Eileithyiaspolis, Al-Kāb).
+My father was a soldier in the army of the King of the South, the King
+of the North, Seqenn-Rā, whose word is truth; Baba was his name, and he
+was the son of Reant. I performed military service as his substitute in
+the ship called the _Bull_ in the reign of the Lord of the Two Lands,
+Nebpehtirā (Amasis I), whose word is truth. I was at that time a youth,
+and was unmarried, and I slept in the _shennu_. Afterwards I got a house
+(_i.e._ wife) for myself, and I was drafted off to a ship, the "North"
+(?), because of my bravery. Then it became my lot to follow after the
+king, life, strength, health [be to him!], on my feet whensoever he made
+a journey in his chariot. The king sat down (_i.e._ besieged) before the
+city of Hetuārt (Avaris), and it was my lot whilst I was on my two feet
+to do a deed of bravery in the presence of His Majesty, whereupon I was
+made an officer in the vessel [called] _Khā-em-Mennefer._ The king was
+fighting on the arm of the river of Avaris [called] Patchetku, and I
+rose up and engaged in the fight, and I brought back a hand.[1] The
+royal herald proclaimed the matter, and the king gave me the gift of
+gold [which was awarded] for bravery. The fighting was renewed at this
+place (_i.e._ Avaris), and I again joined in the fight, and I brought
+back a hand; and the king gave me the gift of gold [which was awarded]
+for bravery a second time.
+
+[Footnote 1: He had cut it off from a vanquished foe.]
+
+Then the king fought a battle in Egypt, to the south of this place, and
+I made prisoner a man and brought him back alive; I went down into the
+water[1] and brought him along on the road to the town, being firmly
+bound, and I crossed the water with him in a boat. The royal herald
+proclaimed [this act], and indeed I was rewarded with a double portion
+of the gold [which is awarded] for bravery. Then the king captured
+Avaris, and I brought back prisoners from the town, one man and three
+women, in all four persons. His Majesty gave these to me for slaves.
+Then His Majesty sat down before (_i.e._ besieged) Sharhana[2] in the
+fifth year, and captured it. I brought back from thence two persons,
+women, and one hand. And the king gave me the gift of gold [awarded] for
+bravery, as well as the two prisoners for slaves.
+
+[Footnote 1: The water of the arm of the Nile.]
+
+[Footnote 2: The Syrian town mentioned in Joshua xix. 6.]
+
+Now after His Majesty had smitten the Mentiu of Satet[1], he sailed up
+the river to Khenthennefer to crush the Antiu of Sti[2], and His Majesty
+overthrew them completely, and slew very many of them. I rose up and
+made three prisoners, viz. two men, alive, and three hands. And the king
+rewarded me with a double portion of gold, and he gave me the two
+prisoners to be my slaves. Returning His Majesty sailed down the river.
+His heart was expanded with the bravery of strength, for he had [now]
+conquered the Lands of the South [as well as] the Lands of the North.
+[Then as for] Aatti, the accursed one, who came from the South, his
+destiny came upon him, and he perished. The gods of the South laid their
+hands upon him, and His Majesty found him in Thenttaāmu (?). His Majesty
+brought him back bound alive, and with him were all his people loaded
+with fetters. I captured two of the soldiers of the enemy, and I
+brought them back, firmly fettered, from the boat of the foe Aatti. And
+the king gave me five men and parcels of land, five _stat_ [in area] in
+my city. This was likewise done for the sailors, one and all. Then that
+vanquished foe came, Tetaān (the accursed one!) was his name, and he had
+gathered together round about himself men with hearts hostile [to the
+king]. His Majesty smote him and his accursed servants, and they ceased
+to exist. His Majesty gave me three men and a parcel of land five _stat_
+[in area] in my town.
+
+[Footnote 1: Tribes of the Eastern Desert (?).]
+
+[Footnote 2: The tribes of the Nubian Desert.]
+
+I transported the King of the South, the King of the North, Tcheserkarā
+(Amenhetep I), whose word is truth, when he sailed up the river to Kash
+(Cush, Nubia) to extend towards the south the frontiers of Egypt. His
+Majesty captured that accursed Anti of Nubia in the midst of his
+accursed bowmen; he was brought back, fettered by the neck, and they
+could not escape. [They were] deported, and were not allowed [to remain]
+upon [their] own land, and they became as if they existed not. And
+behold, I was at the head of our bowmen! I fought with all my strength
+and might, and His Majesty saw my bravery. I brought back two hands and
+carried them to His Majesty. And the king went and raided men, women,
+and cattle, and I rose up and captured a prisoner and brought him alive
+to His Majesty. I brought back His Majesty from Khnemet-heru,[1] and the
+king gave me a gift of gold. I brought back alive two women whom I had
+captured in addition to those I had already carried to His Majesty, and
+the king appointed me to be "Āhatiu-en-Heq" (_i.e._ "Warrior of the
+Princes," or "Crown-warrior"). I transported the King of the South, the
+King of the North, Āakheperkarā, whose word is truth, when he sailed up
+the river to Khent-hen-nefer, to put down the rebellion in Khet land,
+and to put an end to the incursions of the people of Asemt. I fought
+with great bravery in his presence in the troubled water during the
+towing (?) of the fighting barges over the rapids(?), and the king made
+me the "Captain of the Transport." His Majesty, life, strength, health
+[be to him!] ... raged like a panther, he shot his first arrow, [which]
+remained in the neck of the vanquished foe ... [the enemies] were
+helpless before the flaming serpent on his crown; [thus] were they made
+in the hour of defeat and slaughter, and their slaves were brought back
+prisoners alive. Returning His Majesty sailed down the river having all
+the mountains and deserts in his hand. And that accursed Anti of Nubia
+was hung up head downwards, at the prow of the boat of His Majesty, and
+[then] placed on the ground in the Apts (_i.e._ Karnak). After these
+things the king set out on an expedition against Rethenu (Northern
+Syria), to avenge himself on foreign lands. His Majesty went forth
+against Neharina, where he found that the wretched enemy had set his
+warriors in battle array. His Majesty defeated them with great
+slaughter, and those who were captured alive and brought back by him
+from his wars could not be counted. And behold, I was the captain of our
+soldiers, and His Majesty saw my deeds of might. I brought out of the
+fight a chariot with its horses, and he who had been driving it was
+fettered prisoner inside it, and I carried them to His Majesty, who gave
+me a gift of gold, a twofold portion. Then I waxed old, and I arrived at
+a great age, and the favours [bestowed upon] me were as [many as those]
+at the beginning [of my life] ... a tomb in the mountain which I myself
+have made.
+
+[Footnote 1: The "Upper Pool," site unknown.]
+
+
+                 THE AUTOBIOGRAPHY OF AAHMES (AMASIS),
+                          SURNAMED PEN-NEKHEB
+
+This inscription is cut in hieroglyphs upon the walls of the tomb of
+Aahmes at Al-Kāb in Upper Egypt. Aahmes was a contemporary of Aahmes the
+transport officer, and served under several of the early kings of the
+eighteenth dynasty. The text reads:
+
+The Erpā, the Duke, the bearer of the seal, the man who took prisoners
+with his own hands, Aahmes, saith: I accompanied the King of the South,
+the King of the North, Nebpehtirā (Amasis I), whose word is truth, and I
+captured for him in Tchah (Syria) one prisoner alive and one hand. I
+accompanied the King of the South, the King of the North, Tcheserkarā,
+whose word is truth, and I captured for him in Kash (Nubia) one prisoner
+alive. On another occasion I captured for him three hands to the north
+of Aukehek. I accompanied the King of the South, the King of the North,
+whose word is truth, and I captured for him two prisoners alive, in
+addition to the three other prisoners who were alive, and who escaped
+(?) from me in Kash, and were not counted by me. And on another occasion
+I laboured for him, and I captured for him in the country of Neherina
+(Mesopotamia) twenty-one hands, one horse, and one chariot. I
+accompanied the King of the South, the King of the North, Āakheperenrā,
+whose word is law, and I brought away as tribute a very large number of
+the Shasu[1] alive, but I did not count them. I accompanied the Kings of
+the South, the Kings of the North, [those great] gods, and I was with
+them in the countries of the South and North, and in every place where
+they went, namely, King Nebpehtirā (Amasis I), King Tcheserkarā
+(Amenhetep I), Āakheperkarā (Thothmes I), Āakheperenrā (Thothmes II),
+and this beneficent god Menkheperrā[2] (Thothmes III), who is endowed
+with life for ever. I have reached a good old age, I have lived with
+kings, I have enjoyed favours under their Majesties, and affection hath
+been shown to me in the Palace, life, strength, health [be to them!].
+The divine wife, the chief royal wife Maātkarā, whose word is truth,
+showed several favours to me. I held in my arms her eldest daughter, the
+Princess Neferurā, whose word is law, when she was a nursling, I the
+bearer of the royal seal, who captured my prisoners, Aahmes, who am
+surnamed Pen-Nekheb, did this. I was never absent from the king at the
+time of fighting, beginning with Nebpehtirā (Amasis I), and continuing
+until the reign of Menkheperrā (Thothmes III). Tcheserkarā (Amenhetep I)
+gave me in gold two rings, two collars, one armlet, one dagger, one
+fan, and one pectoral (?). Āakheperkarā (Thothmes I) gave me in gold
+four hand rings, four collars, one armlet, six flies, three lions, two
+axe-heads. Āakheperenrā gave me in gold four hand rings, six collars,
+three armlets (?), one plaque, and in silver two axe-heads.
+
+[Footnote 1: The nomads of the Syrian desert.]
+
+[Footnote 2: The titles, King of the North, King of the South, and the
+words, "whose word is truth" occur with each name; they are omitted in
+the translation.]
+
+
+                 THE AUTOBIOGRAPHY OF TEHUTI, THE ERPĀ
+
+The autobiographies given hitherto are those of soldiers, sailors, and
+officials who in the performance of their duties travelled in Nubia, the
+Egyptian Sūdān, the Eastern Sūdān, the Red Sea Littoral, Sinai, and
+Western Asia. The following autobiography is that of one of the great
+nobles, who in the eighteenth dynasty assisted in carrying out the great
+building schemes of Queen Hātshepset and Thothmes III. Tehuti was an
+hereditary chief (_erpā_), and a Duke, and the Director of the
+Department of the Government in which all the gold and silver that were
+brought to Thebes as tribute were kept, and he controlled the
+distribution of the same in connection with the Public Works Department.
+The text begins with the words of praise to Amen-Rā for the life of
+Hātshepset and of Thothmes III, thus: "Thanks be to Amen-[Rā, the King
+of the Gods], and praise be to His Majesty when he riseth in the eastern
+sky for the life, strength, and health of the King of the South, the
+King of the North, Maātkarā (Hātshepset), and of the King of the South,
+the King of the North, Menkheperrā (Thothmes III), who are endowed with
+life, stability, serenity, and health like Rā for ever. I performed the
+office of chief mouth (_i.e._ director), giving orders. I directed the
+artificers who were engaged on the work of the great boat of the head of
+the river [called] Userhatamen. It was inlaid (or overlaid) with the
+very best gold of the mountains, the splendour of which illumined all
+Egypt, and it was made by the King of the South, the King of the North,
+Maātkarā,[1] in connection with the monuments which he made for his
+father Amen-Rā, Lord of the Thrones of the Two Lands, who is endowed
+with life like Rā for ever. I performed the office of chief mouth,
+giving orders. I directed the artificers who were engaged on the work of
+the God-house, the horizon of the god, and on the work of the great
+throne, which was [made] of the very best silver-gold[2] of the
+mountains, and of perfect work to last for ever, which was made by
+Maātkarā in connection with the monuments which he made for his father
+Amen-Rā, &c. I performed the office of chief mouth, giving orders. I
+directed the artificers who were engaged on the work of the shrine (?)
+of Truth, the framework of the doors of which was of silver-gold, made
+by Maātkarā, &c. I performed the office of chief mouth, giving orders. I
+directed the artificers who were engaged on the works of
+Tcheser-Tcheseru,[3] the Temple of Millions of Years, the great doors of
+which were made of copper inlaid with figures in silver-gold, which was
+made by Maātkarā, &c. I performed the office of chief mouth, giving
+orders. I directed the artificers who were engaged on the work of
+Khākhut, the great sanctuary of Amen, his horizon in Amen-tet, whereof
+all the doors [were made] of real cedar wood inlaid (or overlaid) with
+bronze, made by Maātkarā, &c. I performed the office of chief mouth,
+giving orders. I directed the artificers who were engaged on the works
+of the House of Amen, it shall flourish to all eternity! whereof the
+pavement was inlaid with blocks of gold and silver, and its beauties
+were like unto those of the horizon of heaven, made by Maātkarā, &c. I
+performed the office of chief mouth, giving orders. I directed the
+artificers who were engaged on the work of the great shrine, which was
+made of ebony from Kenset (Nubia), with a broad, high base, having
+steps, made of translucent alabaster [from the quarry] of Het-nub, made
+by Maātkarā, &c. I performed the office of chief mouth, giving orders. I
+directed the artificers who were engaged on the works of the Great House
+of the god, which was plated with silver in which figures were inlaid
+in gold--its splendour lighted up the faces of all who beheld it--made
+by Maātkarā, &c. I performed the office of chief mouth, giving orders. I
+directed the artificers who were engaged on the work of the great broad,
+high doors of the temple of Karnak, which were covered with plates of
+copper inlaid with figures in silver-gold, made by Maātkarā, &c. I
+performed the office of chief mouth, giving orders. I directed the
+artificers who were engaged on the work of the holy necklaces and
+pectorals, and on the large talismans of the great sanctuary, which were
+made of silver-gold and many different kinds of precious stones, made by
+Maātkarā, &c. I performed the office of chief mouth, giving orders. I
+directed the artificers who were engaged on the works in connection with
+the two great obelisks, [each of which] was one hundred and eight cubits
+in height (about 162 feet) and was plated with silver-gold, the
+brilliance whereof filled all Egypt, made by Maātkarā, &c. I performed
+the office of chief mouth, giving orders. I directed the artificers who
+were engaged on the work of the holy gate [called] "Amen-shefit," which
+was made of a single slab of copper, and of the images (?) that belonged
+thereto, made by Maātkarā, &c. I directed the artificers who were
+engaged on the work of the altar-stands of Amen. These were made of an
+incalculable quantity of silver-gold, set with precious stones, by
+Maātkarā, &c. I directed the artificers who were engaged on the work of
+the store-chests, which were plated with copper and silver-gold and
+inlaid with precious stones, made by Maātkarā, &c. I directed the
+artificers who were engaged on the works of the Great Throne, and the
+God-house, which is built of granite and shall last like the firmly
+fixed pillars of the sky, made by Maātkarā, &c.
+
+[Footnote 1: This queen frequently ascribed to herself male attributes.]
+
+[Footnote 2: _i.e._ that kind of gold which is found in its natural
+state alloyed with silver.]
+
+[Footnote 3: The "Holy of Holies," the name of Hātshepset's temple at
+Dēr al-Baharī.]
+
+And as for the wonderful things, and all the products of all the
+countries, and the best of the wonderful products of Punt, which His
+Majesty presented to Amen, Lord of the Apts, for the life, strength, and
+health of His Majesty, and with which he filled the house of this holy
+god, for Amen had given him Egypt because he knew that he would rule it
+wisely (?), behold, it was I who registered them, because I was of
+strict integrity. My favour was permanent before [His Majesty], it never
+diminished, and he conferred more distinctions on me than on any other
+official about him, for he knew my integrity in respect of him. He knew
+that I carried out works, and that I covered my mouth (_i.e._ held my
+tongue) concerning the affairs of his palace. He made me the director of
+his palace, knowing that I was experienced in affairs. I held the seal
+of the Two Treasuries, and of the store of all the precious stones of
+every kind that were in the God-house of Amen in the Apts,[1] which were
+filled up to their roofs with the tribute paid to the god. Such a thing
+never happened before, even from the time of the primeval god. His
+Majesty commanded to be made a silver-gold ... for the Great Hall of the
+festivals. [The metal] was weighed by the _heqet_ measure for Amen,
+before all the people, and it was estimated to contain 88-1/2 _heqet_
+measures, which were equal to 8592-1/2 _teben_.[2] It was offered to the
+god for the life, strength, and health of Maātkarā, the ever living. I
+received the _sennu_ offerings which were made to Amen-Rā, Lord of the
+Apts; these things, all of them, took place in very truth, and I
+exaggerate not. I was vigilant, and my heart was perfect in respect of
+my lord, for I wish to rest in peace in the mountain of the
+spirit-bodies who are in the Other World (Khert-Neter). I wish my memory
+to be perpetuated on the earth. I wish my soul to live before the Lord
+of Eternity. I wish that the doorkeepers of the gates of the Tuat (Other
+World) may not repulse my soul, and that it may come forth at the call
+of him that shall lay offerings in my tomb, that it may have bread in
+abundance and ale in full measure, and that it may drink of the water
+from the source of the river. I would go in and come out like the
+Spirits who do what the gods wish, that my name may be held in good
+repute by the people who shall come in after years, and that they may
+praise me at the two seasons (morning and evening) when they praise the
+god of my city.
+
+[Footnote 1: The temples of Karnak and Luxor.]
+
+[Footnote 2: The _teben_ = 90.959 grammes.]
+
+
+                   THE AUTOBIOGRAPHY OF THAIEMHETEP,
+                        THE DAUGHTER OF HERĀNKH
+
+This remarkable inscription is found on a stele which is preserved in
+the British Museum (No. 1027), and which was made in the ninth year of
+King Ptolemy Philopator Philadelphus (71 B.C.). The text opens with a
+prayer to all the great gods of Memphis for funerary offerings, and
+after a brief address to her husband's colleagues, Thaiemhetep describes
+in detail the principal incidents of her life, and gives the dates of
+her birth, death, &c., which are rarely found on the funerary stelæ of
+the older period. Thaiemhetep was an important member of the semi-royal,
+great high-priestly family of Memphis, and her funerary inscription
+throws much light on the theology of the Ptolemaic Period.
+
+[Illustration: The Autobiography of Thaiemhetep, the daughter of
+Herānkh.]
+
+1. SUTEN-TA-HETEP,[1] may Seker-Osiris, at the head of the House of the
+KA of Seker, the great god in Rāqet; and Hap-Asar (Serapis), at the head
+of Amentet, the king of the gods, King of Eternity and Governor of
+everlastingness; and Isis, the great Lady, the mother of the god, the
+eye of Rā, the Lady of heaven, the mistress of all the gods; and
+Nephthys, the divine sister of Horus, the 2. avenger of his father, the
+great god in Rāqetit; and Anubis, who is on his hill, the dweller in the
+chamber of embalmment, at the head of the divine hall; and all the gods
+and goddesses who dwell in the mountain of Amentet the beautiful of
+Hetkaptah (Memphis), give the offerings that come forth at the word,
+beer, and bread, and oxen, and geese, and incense, and unguents, and
+suits of apparel, and good things of all kinds upon their altars, to the
+KA of 3. the Osiris, the great princess, the one who is adorned, the
+woman who is in the highest favour, the possessor of pleasantness,
+beautiful of body, sweet of love in the mouth of every man, who is
+greatly praised by her kinsfolk, the youthful one, excellent of
+disposition, always ready to speak her words of sweetness, whose counsel
+is excellent, Thaiemhetep, whose word (or voice) is truth, the beloved
+daughter of the royal kinsman, the priest of Ptah, libationer of the
+gods of 4. White Wall (Memphis), priest of Menu (or Amsu), the Lord of
+Senut (Panopolis), and of Khnemu, the Lord of Smen-Heru (Ptolemaīs),
+priest of Horus, the Lord of Sekhem (Letopolis), chief of the mysteries
+in Aat-Beqt, chief of the mysteries in Sekhem, and in It, and in
+Khā-Hap; the daughter of the beautiful sistrum bearer of Ptah, the great
+one of his South Wall, the Lord of Ānkh-taui, Herānkh, 5. she saith:
+
+"Hail, all ye judges and all ye men of learning, and all ye high
+officials, and all ye nobles, and all ye people, when ye enter into this
+tomb, come ye, I pray, and hearken unto what befell me.
+
+"The ninth day of the fourth month [2] of the season Akhet of the ninth
+year under the Majesty of the King of the Two Lands, the god Philopator,
+Philadelphus, Osiris the Young, the Son of Rā, the lord of the Crowns of
+the South and of the North, Ptolemy, the ever living, beloved of Ptah
+and Isis, 6. [was] the day whereon I was born.
+
+"On the ... day of the third month [3] of the season Shemu of the
+twenty-third year under the Majesty of this same Lord of the Two Lands,
+my father gave me to wife to the priest of Ptah, the scribe of the
+library of divine books, the priest of the Tuat Chamber, [4] the
+libationer of the gods of the Wall, the superintendent of the priests of
+the gods and goddesses of the North and South, the two eyes of the King
+of Upper Egypt, the two ears of the King of Lower Egypt, the second of
+the king in raising up the Tet pillar, [5] the staff of the king [when]
+brought into the temples, 7. the Erpā in the throne chamber of Keb, the
+Kher-heb (precentor) in the seat of Thoth, the repeater (or herald) of
+the tillage of the Ram-god, who turneth aside the Utchat (sacred eye),
+who approacheth the Utchat by the great Ram of gold (?), who seeth the
+setting of the great god [who] is born when it is fettered, the
+Ur-kherp-hem,[6] Pa-sher-en-Ptah, the son of a man who held like
+offices, Peta-Bast, whose word (or voice) is truth, born of 8. the great
+decorated sistrum bearer and tambourine woman of Ptah, the great one of
+his South Wall, the Lord of Ānkh-taui, whose word (or voice) is truth.
+
+"And the heart of the Ur-kherp-hem rejoiced in her exceedingly. I bore
+to him a child three times, but I did not bear a man child besides these
+three daughters. And I and the Ur-kherp-hem prayed to 9. the Majesty of
+this holy god, who [worketh] great wonders and bestoweth happiness (?),
+who giveth a son to him that hath one not, and Imhetep, the son of Ptah,
+hearkened unto our words, and he accepted his prayers. And the Majesty
+of this god came unto this Ur-kherp-hem during [his] sleep, and said
+unto him, 10. 'Let there be built a great building in the form of a
+large hall [for the lord of] Ānkh-taui, in the place where his body is
+wrapped up (or concealed), and in return for this I will give thee a man
+child.' And the Ur-kherp-hem woke up out of his sleep after these
+[words], and he smelt the ground before this holy god. And he laid them
+(_i.e._ the words) before the priests, 11. and the chief of the
+mysteries, and the libationers, and the artisans of the House of Gold,
+at one time, and he despatched them to make the building perfect in the
+form of a large, splendid funerary hall. And they did everything
+according as he had said. And he performed the ceremony of 'Opening the
+Mouth' for this holy god, and he made to him a great offering of the
+beautiful offerings of every kind, and he bestowed upon him sculptured
+images 12. for the sake of this god, and he made happy their hearts with
+offerings of all kinds in return for this [promise].
+
+"Then I conceived a man child, and I brought him forth on the fifteenth
+day of the third month[7] of the season Shemu of the sixth year, at the
+eighth hour of the day, under the Majesty of the Queen, the Lady of the
+Two Lands, Cleopatra, Life, Strength, Health [be to her!], 13. [the day]
+of the festival of 'things on the altar' of this holy god, Imhetep, the
+son of Ptah, his form being like unto that of the son of Him that is
+south of his wall (_i.e._ Ptah), great rejoicings on account of him were
+made by the inhabitants of White Wall (Memphis), and there were given to
+him his name of Imhetep and the surname of Peta-Bast, and all the people
+rejoiced in him. 14.
+
+"The sixteenth day of the second month[8] of the season Pert of the
+tenth year was the day on which I died. My husband, the priest and
+divine father of Ptah, the priest of Osiris, Lord of Rastau, the priest
+of the King of the South, the King of the North, the Lord of the Two
+Lands, Ptolemy, whose word is truth, the chief of the mysteries of the
+House of Ptah, the chief of the mysteries of heaven, earth, and the
+Other World, the chief of the mysteries of Rastau, the chief of the
+mysteries of Rāqet, the Ur-kherp-hem, Pa-sher-en-Ptah, placed me in
+Am-urtet, 15. he performed for me all the rites and ceremonies which are
+[performed] for the dead who are buried in a fitting manner, he had me
+made into a beautiful mummy, and caused me to be laid to rest in his
+tomb behind Rāqet.
+
+"Hail, brother, husband, friend! O Ur-kherp-hem, cease not to drink, to
+eat, to drink wine, 16. to enjoy the love of women, and to pass thy days
+happily; follow thy heart (or desire) day and night. Set not sorrow in
+thy heart, for oh, are the years [which we pass] so many on the earth
+[that we should do this]? For Amentet is a land where black darkness
+cannot be pierced by the eye, and it is a place of restraint (or misery)
+for him that dwelleth therein. The holy ones [who are there] sleep in
+their forms. They wake not 17. up to look upon their friends, they see
+not their fathers [and] their mothers, and their heart hath no desire
+for their wives [and] their children. The living water of the earth is
+for those who are on it, stagnant water is for me. It cometh 18. to him
+that is upon the earth. Stagnant is the water which is for me. I know
+not the place wherein I am. Since I arrived at this valley of the dead I
+long for running water. I say, 'Let not my attendant remove the pitcher
+from the stream.' 19. O that one would turn my face to the north wind on
+the bank of the stream, and I cry out for it to cool the pain that is in
+my heart. He whose name is 'Arniau'[9] calleth everyone to him, and they
+come to him with quaking hearts, and they are terrified through their
+fear of him. 20. By him is no distinction made between gods and men,
+with him princes are even as men of no account. His hand is not turned
+away from all those who love him, for he snatcheth away the babe from
+his mother's [breast] even as he doth the aged man. He goeth about on
+his way, and all men fear him, and [though] they make supplication
+before him, he turneth not his face away from them. Useless is it to
+make entreaty to him, 21. for he hearkeneth not unto him that maketh
+supplication unto him, and even though he shall present unto him
+offerings and funerary gifts of all kinds, he will not regard them.
+
+"Hail, all ye who arrive in this funeral mountain, present ye unto me
+offerings, cast incense into the flame and pour out libations at every
+festival of Amentet."
+
+The scribe and sculptor, the councillor, the chief of the mysteries of
+the House of Shent in Tenen, the priest of Horus, Imhetep, the son of
+the priest Khā-Hap, whose word (or voice) is truth, cut this
+inscription.
+
+[Footnote 1: These words mean, "The king gives an offering," and the
+formula is as old at least as the fourth dynasty. It is obvious that the
+king could not make a funerary gift to every one who died, but the words
+are always found in funerary texts down to the latest times.]
+
+[Footnote 2: October-November.]
+
+[Footnote 3: May-June.]
+
+[Footnote 4: The Hall of Offerings in the tomb.]
+
+[Footnote 5: The raising of the Tet pillar was an important ceremony,
+which was performed at the annual miracle-play of Osiris; it symbolised
+resurrection.]
+
+[Footnote 6: This was the official title of the high-priest of Memphis.]
+
+[Footnote 7: May-June.]
+
+[Footnote 8: December--January.]
+
+[Footnote 9: The great Death-god.]
+
+
+
+
+                                CHAPTER X
+
+                      TALES OF TRAVEL AND ADVENTURE
+
+
+                           THE STORY OF SANEHAT
+
+The text of this very interesting story is found written in the hieratic
+character upon papyri which are preserved in Berlin. The narrative
+describes events which are said to have taken place under one of the
+kings of the twelfth dynasty, and it is very possible that the
+foundation of this story is historical. The hero is himself supposed to
+relate his own adventures thus:
+
+The Erpā, the Duke, the Chancellor of the King of the North, the _smer
+uati_, the judge, the Āntchmer of the marches, the King in the lands of
+the Nubians, the veritable royal kinsman loving him, the member of the
+royal bodyguard, Sanehat, saith: I am a member of the bodyguard of his
+lord, the servant of the King, and of the house of Neferit, the feudal
+chieftainess, the Erpāt princess, the highly favoured lady, the royal
+wife of Usertsen, whose word is truth in Khnemetast, the royal daughter
+of Amenemhāt, whose word is truth in Qanefer. On the seventh day of the
+third month of the season Akhet, in the thirtieth year [of his reign],
+the god drew nigh to his horizon, and the King of the South, the King of
+the North, Sehetepabrā,[1] ascended into heaven, and was invited to the
+Disk, and his divine members mingled with those of him that made him.
+The King's House was in silence, hearts were bowed down in sorrow, the
+two Great Gates were shut fast, the officials sat motionless, and the
+people mourned.
+
+[Footnote 1: _i.e._ Amenemhāt II.]
+
+Now behold [before his death] His Majesty had despatched an army to the
+Land of the Themehu, under the command of his eldest son, the beautiful
+god Usertsen. And he went and raided the desert lands in the south, and
+captured slaves from the Thehenu (Libyans), and he was at that moment
+returning and bringing back Libyan slaves and innumerable beasts of
+every kind. And the high officers of the Palace sent messengers into the
+western country to inform the King's son concerning what had taken place
+in the royal abode. And the messengers found him on the road, and they
+came to him by night and asked him if it was not the proper time for him
+to hasten his return, and to set out with his bodyguard without letting
+his army in general know of his departure. They also told him that a
+message had been sent to the princes who were in command of the soldiers
+in his train not to proclaim [the matter of the King's death] to any one
+else.
+
+Sanehat continues: When I heard his voice speaking I rose up and fled.
+My heart was cleft in twain, my arms dropped by my side, and trembling
+seized all my limbs. I ran about distractedly, hither and thither,
+seeking a hiding-place. I went into the thickets in order to find a
+place wherein I could travel without being seen. I made my way upstream,
+and I decided not to appear in the Palace, for I did not know but that
+deeds of violence were taking place there. And I did not say, "Let life
+follow it," but I went on my way to the district of the Sycamore. Then I
+came to the Lake (or Island) of Seneferu, and I passed the whole day
+there on the edge of the plain. On the following morning I continued my
+journey, and a man rose up immediately in front of me on the road, and
+he cried for mercy; he was afraid of me. When the night fell I walked
+into the village of Nekau, and I crossed the river in an _usekht_ boat
+without a rudder, by the help of the wind from the west. And I travelled
+eastwards of the district of Aku, by the pass of the goddess Herit, the
+Lady of the Red Mountain. Then I allowed my feet to take the road
+downstream, and I travelled on to Anebuheq, the fortress that had been
+built to drive back the Satiu (nomad marauders), and to hold in check
+the tribes that roamed the desert. I crouched down in the scrub during
+the day to avoid being seen by the watchmen on the top of the fortress.
+I set out again on the march, when the night fell, and when daylight
+fell on the earth I arrived at Peten, and I rested myself by the Lake of
+Kamur. Then thirst came upon me and overwhelmed me. I suffered torture.
+My throat was burnt up, and I said, "This indeed is the taste of death."
+But I took courage, and collected my members (_i.e._ myself), for I
+heard the sounds that are made by flocks and herds. Then the Satiu of
+the desert saw me, and the master of the caravan who had been in Egypt
+recognised me. And he rose up and gave me some water, and he warmed milk
+[for me], and I travelled with the men of his caravan, and thus I passed
+through one country after the other [in safety]. I avoided the land of
+Sunu and I journeyed to the land of Qetem, where I stayed for a year and
+a half.
+
+And Āmmuiansha, the Shēkh of Upper Thennu, took me aside and said unto
+me, "Thou wilt be happy with me, for thou wilt hear the language of
+Egypt." Now he said this because he knew what manner of man I was, for
+he had heard the people of Egypt who were there with him bear testimony
+concerning my character. And he said unto me, "Why and wherefore hast
+thou come hither? Is it because the departure of King Sehetepabrā from
+the Palace to the horizon hath taken place, and thou didst not know what
+would be the result of it?" Then I spake unto him with words of deceit,
+saying, "I was among the soldiers who had gone to the land of Themeh. My
+heart cried out, my courage failed me utterly, it made me follow the
+ways over which I fled. I hesitated, but felt no regret. I did not
+hearken unto any evil counsel, and my name was not heard on the mouth of
+the herald. How I came to be brought into this country I know not; it
+was, perhaps, by the Providence of God."
+
+And Āmmuiansha said unto me, "What will become of the land without that
+beneficent god the terror of whom passed through the lands like the
+goddess Sekhmet in a year of pestilence?" Then I made answer unto him,
+saying, "His son shall save us. He hath entered the Palace, and hath
+taken possession of the heritage of his father. Moreover, he is the god
+who hath no equal, and no other can exist beside him, the lord of
+wisdom, perfect in his plans, of good will when he passeth decrees, and
+one cometh forth and goeth in according to his ordinance. He reduced
+foreign lands to submission whilst his father [sat] in the Palace
+directing him in the matters which had to be carried out. He is mighty
+of valour, he slayeth with his sword, and in bravery he hath no compeer.
+One should see him attacking the nomads of the desert, and pouncing upon
+the robbers of the highway! He beateth down opposition, he smiteth arms
+helpless, his enemies cannot be made to resist him. He taketh vengeance,
+he cleaveth skulls, none can stand up before him. His strides are long,
+he slayeth him that fleeth, and he who turneth his back upon him in
+flight never reacheth his goal. When attacked his courage standeth firm.
+He attacketh again and again, and he never yieldeth. His heart is bold
+when he seeth the battle array, he permitteth none to sit down behind.
+His face is fierce [as] he rusheth on the attacker. He rejoiceth when he
+taketh captive the chief of a band of desert robbers. He seizeth his
+shield, he raineth blows upon him, but he hath no need to repeat his
+attack, for he slayeth his foe before he can hurl his spear at him.
+Before he draweth his bow the nomads have fled, his arms are like the
+souls of the Great Goddess. He fighteth, and if he reacheth his object
+of attack he spareth not, and he leaveth no remnant. He is beloved, his
+pleasantness is great, he is the conqueror, and his town loveth him more
+than herself; she rejoiceth in him more than in her god, and men throng
+about him with rejoicings. He was king and conqueror before his birth,
+and he hath worn his crowns since he was born. He hath multiplied
+births, and he it is whom God hath made to be the joy of this land,
+which he hath ruled, and the boundaries of which he hath enlarged. He
+hath conquered the Lands of the South, shall he not conquer the Lands of
+the North? He hath been created to smite the hunters of the desert, and
+to crush the tribes that roam the sandy waste...." Then the Shēkh of
+Upper Thennu said unto me, "Assuredly Egypt is a happy country in that
+it knoweth his vigour. Verily, as long as thou tarriest with me I will
+do good unto thee."
+
+And he set me before his children, and he gave me his eldest daughter to
+wife, and he made me to choose for myself a very fine territory which
+belonged to him, and which lay on the border of a neighbouring country,
+and this beautiful region was called Aa. In it there are figs, and wine
+is more abundant than water. Honey is plentiful, oil existeth in large
+quantities, and fruits of every kind are on the trees thereof. Wheat,
+barley, herds of cattle, and flocks of sheep and goats are there in
+untold numbers. And the Shēkh showed me very great favour, and his
+affection for me was so great that he made me Shēkh of one of the best
+tribes in his country. Bread-cakes were made for me each day, and each
+day wine was brought to me with roasted flesh and wild fowl, and the
+wild creatures of the plain that were caught were laid before me, in
+addition to the game which my hunting dogs brought in. Food of all kinds
+was made for me, and milk was prepared for me in various ways. I passed
+many years in this manner, and my children grew up into fine strong men,
+and each one of them ruled his tribe. Every ambassador on his journey to
+and from Egypt visited me. I was kind to people of every class. I gave
+water to the thirsty man. I suppressed the highway robber. I directed
+the operations of the bowmen of the desert, who marched long distances
+to suppress the hostile Shēkhs, and to reduce their power, for the Shēkh
+of Thennu had appointed me General of his soldiers many years before
+this. Every country against which I marched I terrified into submission.
+I seized the crops by the wells, I looted the flocks and herds, I
+carried away the people and their slaves who ate their bread, I slew the
+men there. Through my sword and bow, and through my well-organised
+campaigns, I was highly esteemed in the mind of the Shēkh, and he loved
+me, for he knew my bravery, and he set me before his children when he
+saw the bravery of my arms.
+
+Then a certain mighty man of valour of Thennu came and reviled me in my
+tent; he was greatly renowned as a man of war, and he was unequalled in
+the whole country, which he had conquered. He challenged me to combat,
+being urged to fight by the men of his tribe, and he believed that he
+could conquer me, and he determined to take my flocks and herds as
+spoil. And the Shēkh took counsel with me about the challenge, and I
+said, "I am not an acquaintance of his, and I am by no means a friend of
+his. Have I ever visited him in his domain or entered his door, or
+passed through his compound? [Never!] He is a man whose heart becometh
+full of evil thoughts, whensoever he seeth me, and he wisheth to carry
+out his fell design and plunder me. He is like a wild bull seeking to
+slay the bull of a herd of tame cattle so that he may make the cows his
+own. Or rather he is a mere braggart who wisheth to seize the property
+which I have collected by my prudence, and not an experienced warrior.
+Or rather he is a bull that loveth to fight, and that loveth to make
+attacks repeatedly, fearing that otherwise some other animal will prove
+to be his equal. If, however, his heart be set upon fighting, let him
+declare [to me] his intention. Is God, Who knoweth everything, ignorant
+of what he hath decided to do?"
+
+And I passed the night in stringing my bow, I made ready my arrows of
+war, I unsheathed my dagger, and I put all my weapons in order. At
+daybreak the tribes of the land of Thennu came, and the people who lived
+on both sides of it gathered themselves together, for they were greatly
+concerned about the combat, and they came and stood up round about me
+where I stood. Every heart burned for my success, and both men and women
+uttered cries (or exclamations), and every heart suffered anxiety on my
+behalf, saying, "Can there exist possibly any man who is a mightier
+fighter and more doughty as a man of war than he?" Then mine adversary
+grasped his shield, and his battle-axe, and his spears, and after he had
+hurled his weapons at me, and I had succeeded in avoiding his short
+spears, which arrived harmlessly one after the other, he became filled
+with fury, and making up his mind to attack me at close quarters he
+threw himself upon me. And I hurled my javelin at him, which remained
+fast in his neck, and he uttered a long cry and fell on his face, and I
+slew him with his own weapons. And as I stood upon his back I shouted
+the cry of victory, and every Āamu man (_i.e._ Asiatic) applauded me,
+and I gave thanks to Menthu;[1] and the slaves of my opponent mourned
+for their lord. And the Shēkh Āmmuiansha took me in his arms and
+embraced me. I carried off his (_i.e._ the opponent's) property. I
+seized his cattle as spoil, and what he meditated doing to me I did unto
+him. I took possession of the contents of his tent, I stripped his
+compound, I became rich, I increased my store of goods, and I added
+greatly to the number of my cattle.
+
+[Footnote 1: The War-god of Thebes.]
+
+Thus did God prosper the man who made Him his support. Thus that day was
+washed (_i.e._ satisfied) the heart of the man who was compelled to make
+his escape from his own into another country. Thus that day the
+integrity of the man who was once obliged to take to flight as a
+miserable fugitive was proven in the sight of all the Court. Once I was
+a wanderer wandering about hungry, and now I can give bread to my
+neighbours. Once I had to flee naked from my country, and now I am the
+possessor of splendid raiment, and of apparel made of the finest byssus.
+Once I was obliged to do my own errands and to fetch and carry for
+myself, and now I am the master of troops of servants. My house is
+beautiful, my estate is spacious, and my name is repeated in the Great
+House. O Lord of the gods, who hath ordered my goings, I will offer
+propitiatory offerings unto Thee: I beseech Thee to restore me to Egypt,
+and O be Thou pleased most graciously to let me once again look upon the
+spot where my mind dwelleth for hours [at a time]! How great a boon
+would it be for me to cleanse my body in the land of my birth! Let, I
+pray, a period of happiness attend me, and may God give me peace. May He
+dispose events in such a way that the close of the career of the man who
+hath suffered misery, whose heart hath seen sorrow, who hath wandered
+into a strange land, may be happy. Is He not at peace with me this day?
+Surely He shall hearken to him that is afar off.... Let the King of
+Egypt be at peace with me, and may I live upon his offerings. Let me
+salute the Mistress of the Land (_i.e._ the Queen) who is in his palace,
+and let me hear the greetings of her children. O would that my members
+could become young again! For now old age is stealing on me. Infirmity
+overtaketh me. Mine eyes refuse to see, my hands fall helpless, my knees
+shake, my heart standeth still, the funerary mourners approach and they
+will bear me away to the City of Eternity, wherein I shall become a
+follower of Nebertcher. She will declare to me the beauties of her
+children, and they shall traverse it with me.
+
+Behold now, the Majesty of the King of Egypt, Kheperkarā, whose word is
+truth, having spoken concerning the various things that had happened to
+me, sent a messenger to me bearing royal gifts, such as he would send to
+the king of a foreign land, with the intention of making glad the heart
+of thy servant now [speaking], and the princes of his palace made me to
+hear their salutations. And here is a copy of the document, which was
+brought to thy servant [from the King] instructing him to return to
+Egypt.
+
+"The royal command of the Horus, Ānkh-mestu, Lord of Nekhebet and
+Uatchet, Ānkh-mestu, King of the South, King of the North, Kheperkarā,
+the son of Rā, Amenemhāt, the everliving, to my follower Sanehat. This
+royal order is despatched unto thee to inform thee. Thou hast travelled
+about everywhere, in one country after another, having set out from
+Qetem and reached Thennu, and thou hast journeyed from place to place at
+thine own will and pleasure. Observe now, what thou hast done [unto
+others, making them to obey thee], shall be done unto thee. Make no
+excuses, for they shall be set aside; argue not with [my] officials, for
+thy arguments shall be refuted. Thy heart shall not reject the plans
+which thy mind hath formulated. Thy Heaven (_i.e._ the Queen), who is in
+the Palace, is stable and flourishing at this present time, her head is
+crowned with the sovereignty of the earth, and her children are in the
+royal chambers of the Palace. Lay aside the honours which thou hast,
+and thy life of abundance (or luxury), and journey to Egypt. Come and
+look upon thy native land, the land where thou wast born, smell the
+earth (_i.e._ do homage) before the Great Gate, and associate with the
+nobles thereof. For at this time thou art beginning to be an old man,
+and thou canst no longer produce sons, and thou hast [ever] in thy mind
+the day of [thy] burial, when thou wilt assume the form of a servant [of
+Osiris]. The unguents for thine embalmment on the night [of
+mummification] have been set apart for thee, together with thy mummy
+swathings, which are the work of the hands of the goddess Tait. Thy
+funerary procession, which will march on the day of thy union with the
+earth, hath been arranged, and there are prepared for thee a gilded
+mummy-case, the head whereof is painted blue, and a canopy made of
+_mesket_ wood. Oxen shall draw thee [to the tomb], the wailing women
+shall precede thee, the funerary dances shall be performed, those who
+mourn thee shall be at the door of thy tomb, the funerary offerings
+dedicated to thee shall be proclaimed, sacrifices shall be offered for
+thee with thy oblations, and thy funerary edifice shall be built in
+white stone, side by side with those of the princes and princesses. Thy
+death must not take place in a foreign land, the Āamu folk shall not
+escort thee [to thy grave], thou shalt not be placed in the skin of a
+ram when thy burial is effected; but at thy burial there shall be ...
+and the smiting of the earth, and when thou departest lamentations shall
+be made over thy body."
+
+When this royal letter reached me I was standing among the people of my
+tribe, and when it had been read to me I threw myself face downwards on
+the ground, and bowed until my head touched the dust, and I clasped the
+document reverently to my breast. Then [I rose up] and walked to and fro
+in my abode, rejoicing and saying, "How can these things possibly be
+done to thy servant who is now speaking, whose heart made him to fly
+into foreign lands [where dwell] peoples who stammer in their speech?
+Assuredly it is a good and gracious thought [of the King] to deliver me
+from death [here], for thy Ka (_i.e._ double) will make my body to end
+[its existence] in my native land."
+
+Here is a copy of the reply that was made by the servant of the Palace,
+Sanehat, to the above royal document:
+
+"In peace the most beautiful and greatest! Thy KA knoweth of the flight
+which thy servant, who is now speaking, made when he was in a state of
+ignorance, O thou beautiful god, Lord of Egypt, beloved of Rā, favoured
+of Menthu, the Lord of Thebes. May Amen-Rā, lord of the thrones of the
+Two Lands, and Sebek, and Rā, and Horus, and Hathor, and Tem and his
+Company of the Gods, and Neferbaiu, and Semsuu, and Horus of the East,
+and Nebt-Amehet, the goddess who is joined to thy head, and the
+Tchatchau gods who preside over the Nile flood, and Menu, and
+Heru-khenti-semti, and Urrit, the Lady of Punt, and Nut, and Heru-ur
+(Haroeris), and Rā, and all the gods of Tamera (Egypt), and of the
+Islands of the Great Green Sea (_i.e._ Mediterranean), bestow upon thee
+a full measure of their good gifts, and grant life and serenity to thy
+nostrils, and may they grant unto thee an eternity which hath no limit,
+and everlastingness which hath no bounds! May thy fear penetrate and
+extend into all countries and mountains, and mayest thou be the
+possessor of all the region which the sun encircleth in his course. This
+is the prayer which thy servant who now speaketh maketh on behalf of his
+lord who hath delivered him from Ament.
+
+"The lord of knowledge who knoweth men, the Majesty of the Setepsa abode
+(_i.e._ the Palace), knoweth well that his servant who is now speaking
+was afraid to declare the matter, and that to repeat it was a great
+thing. The great god (_i.e._ the King), who is the counterpart of Rā,
+hath done wisely in what he hath done, and thy servant who now speaketh
+hath meditated upon it in his mind, and hath made himself to conform to
+his plans. Thy Majesty is like unto Horus, and the victorious might of
+thine arms hath conquered the whole world. Let thy Majesty command that
+Maka [chief of] the country of Qetma, and Khentiaaush [chief of]
+Khent-Keshu, and Menus [chief of] the lands of the Fenkhu, be brought
+hither, and these Governors will testify that these things have come to
+pass at the desire of thy KA (_i.e._ double), and that Thenu doth not
+speak words of overboldness to thee, and that she is as [obedient as]
+thy hunting dogs. Behold, the flight, which thy servant who is now
+speaking made, was made by him as the result of ignorance; it was not
+wilful, and I did not decide upon it after careful meditation. I cannot
+understand how I could ever have separated myself from my country. It
+seemeth to me now to have been the product of a dream wherein a man who
+is in the swamps of the Delta imagineth himself to be in Abu
+(Elephantine, or Syene), or of a man who whilst standing in fertile
+fields imagineth himself to be in the deserts of the Sūdān. I fear
+nothing and no man can make with truth [accusations] against me. I have
+never turned my ear to disloyal plottings, and my name hath never been
+in the mouth of the crier [of the names of proscribed folk]; though my
+members quaked, and my legs shook, my heart guided me, and the God who
+ordained this flight of mine led me on. Behold, I am not a stiff-necked
+man (or rebel), nay, I held in honour [the King], for I knew the land of
+Egypt and that Rā hath made thy fear to exist everywhere in Egypt, and
+the awe of thee to permeate every foreign land. I beseech thee to let me
+enter my native land. I beseech thee to let me return to Egypt. Thou art
+the apparel of the horizon. The Disk (_i.e._ the Sun) shineth at thy
+wish. One drinketh the water of the river Nile at thy pleasure. One
+breatheth the air of heaven when thou givest the word of command. Thy
+servant who now speaketh will transfer the possessions which he hath
+gotten in this land to his kinsfolk. And as for the embassy of thy
+Majesty which hath been despatched to the servant who now speaketh, I
+will do according to thy Majesty's desire, for I live by the breath
+which thou givest, O thou beloved of Rā, Horus, and Hathor, and thy holy
+nostrils are beloved of Menthu, Lord of Thebes; mayest thou live for
+ever!"
+
+And I tarried one day in the country of Aa in order to transfer my
+possessions to my children. My eldest son attended to the affairs of the
+people of my settlement, and the men and women thereof (_i.e._ the
+slaves), and all my possessions were in his hand, and all my children,
+and all my cattle, and all my fruit trees, and all my palm plantations
+and groves. Then thy servant who is now speaking set out on his journey
+and travelled towards the South. When I arrived at Heruuatu, the captain
+of the frontier patrol sent a messenger to inform the Court of my
+arrival. His Majesty sent a courteous overseer of the servants of the
+Palace, and following him came large boats laden with gifts from the
+King for the soldiers of the desert who had escorted me and guided me to
+the town of Heruuatu. I addressed each man among them by name and every
+toiler had that which belonged to him. I continued my journey, the wind
+bore me along, food was prepared for me and drink made ready for me, and
+the best of apparel (?), until I arrived at Athettaui.[1] On the morning
+of the day following my arrival, five officials came to me, and they
+bore me to the Great House, and I bowed low until my forehead touched
+the ground before him. And the princes and princesses were standing
+waiting for me in the _umtet_ chamber, and they advanced to meet me and
+to receive me, and the _smeru_ officials conducted me into the hall, and
+led me to the privy chamber of the King, where I found His Majesty
+[seated] upon the Great Throne in the _umtet_ chamber of silver-gold. I
+arrived there, I raised myself up after my prostrations, and I knew not
+that I was in his presence. Then this god (_i.e._ the King) spake unto
+me harshly, and I became like unto a man who is confounded in the
+darkness; my intelligence left me, my limbs quaked, my heart was no
+longer in my body, and I knew not whether I was dead or alive. Then His
+Majesty said unto one of his high officials, "Raise him, and let him
+speak unto me." And His Majesty said unto me, "Thou hast come then! Thou
+hast smitten foreign lands and thou hast travelled, but now weakness
+hath vanquished thee, thou hast become old, and the infirmities of thy
+body are many. The warriors of the desert shall not escort thee [to thy
+grave] ... wilt thou not speak and declare thy name?" And I was afraid
+to contradict him, and I answered him about these matters like a man
+who was stricken with fear. Thus did my Lord speak to me.
+
+[Footnote: 1 A fortified town a little to the south of Memphis.]
+
+And I answered and said, "The matter was not of my doing, for, behold,
+it was done by the hand of God; bodily terror made me to flee according
+to what was ordained. But, behold, I am here in thy presence! Thou art
+life. Thy Majesty doeth as thou pleasest." And the King dismissed the
+royal children, and His Majesty said unto the Queen, "Look now, this is
+Sanehat who cometh in the guise of an Asiatic, and who hath turned
+himself into a nomad warrior of the desert." And the Queen laughed a
+loud hearty laugh, and the royal children cried out with one voice
+before His Majesty, saying, "O Lord King, this man cannot really be
+Sanehat"; and His Majesty said, "It is indeed!"
+
+Then the royal children brought their instruments of music, their
+_menats_ and their sistra, and they rattled their sistra, and they
+passed backwards and forwards before His Majesty, saying, "Thy hands
+perform beneficent acts, O King. The graces of the Lady of Heaven rest
+[upon thee]. The goddess Nubt giveth life to thy nostrils, and the Lady
+of the Stars joineth herself to thee, as thou sailest to the South
+wearing the Crown of the North, and to the North wearing the Crown of
+the South. Wisdom is stablished in the mouth of Thy Majesty, and health
+is on thy brow. Thou strikest terror into the miserable wretches who
+entreat thy mercy. Men propitiate thee, O Lord of Egypt, [as they do]
+Rā, and thou art acclaimed with cries of joy like Nebertcher. Thy horn
+conquereth, thine arrow slayeth, [but] thou givest breath to him that is
+afflicted. For our sakes graciously give a boon to this traveller
+Sanehat, this desert warrior who was born in Tamera (Egypt). He fled
+through fear of thee, and he departed to a far country because of his
+terror of thee. Doth not the face that gazeth on thine blench? Doth not
+the eye that gazeth into thine feel terrified?" Then His Majesty said,
+"Let him fear not, and let him not utter a sound of fear. He shall be a
+_smer_ official among the princes of the palace, he shall be a member of
+the company of the _shenit_ officials. Get ye gone to the refectory of
+the palace, and see to it that rations are provided for him."
+
+Thereupon I came forth from the privy chamber of the King, and the royal
+children clasped my hands, and we passed on to the Great Door, and I was
+lodged in the house of one of the King's sons, which was beautifully
+furnished. In it there was a bath, and it contained representations of
+the heavens and objects from the Treasury. And there [I found] apparel
+made of royal linen, and myrrh of the finest quality which was used by
+the King, and every chamber was in charge of officials who were
+favourites of the King, and every officer had his own appointed duties.
+And [there] the years were made to slide off my members. I cut and
+combed my hair, I cast from me the dirt of a foreign land, together with
+the apparel of the nomads who live in the desert. I arrayed myself in
+apparel made of fine linen, I anointed my body with costly ointments, I
+slept upon a bedstead [instead of on the ground], I left the sand to
+those who dwelt on it, and the crude oil of wood wherewith they anoint
+themselves. I was allotted the house of a nobleman who had the title of
+_smer_, and many workmen laboured upon it, and its garden and its groves
+of trees were replanted with plants and trees. Rations were brought to
+me from the palace three or four times each day, in additions to the
+gifts which the royal children gave me unceasingly. And the site of a
+stone pyramid among the pyramids was marked out for me. The
+surveyor-in-chief to His Majesty chose the site for it, the director of
+the funerary designers drafted the designs and inscriptions which were
+to be cut upon it, the chief of the masons of the necropolis cut the
+inscriptions, and the clerk of the works in the necropolis went about
+the country collecting the necessary funerary furniture. I made the
+building to flourish, and provided everything that was necessary for its
+upkeep. I acquired land round about it. I made a lake for the
+performance of funerary ceremonies, and the land about it contained
+gardens, and groves of trees, and I provided a place where the people on
+the estate might dwell similar to that which is provided for a _smeru_
+nobleman of the first rank. My statue, which was made for me by His
+Majesty, was plated with gold, and the tunic thereof was of silver-gold.
+Not for any ordinary person did he do such things. May I enjoy the
+favour of the King until the day of my death shall come!
+
+Here endeth the book; [given] from its beginning to its end, as it hath
+been found in writing.
+
+
+              THE STORY OF THE EDUCATED PEASANT KHUENANPU
+
+The text of this most interesting story is written in the hieratic
+character on papyri which are preserved in the British Museum and in the
+Royal Library at Berlin. It is generally thought that the story is the
+product of the period that immediately followed the twelfth dynasty.
+
+Once upon a time there lived a man whose name was Khuenanpu, a peasant
+of Sekhet-hemat,[1] and he had a wife whose name was Nefert. This
+peasant said to this wife of his, "Behold, I am going down into Egypt in
+order to bring back food for my children. Go thou and measure up the
+grain which remaineth in the granary, [and see how many] measures [there
+are]." Then she measured it, and there were eight measures. Then this
+peasant said unto this wife of his, "Behold, two measures of grain shall
+be for the support of thyself and thy children, but of the other six
+thou shalt make bread and beer whereon I am to live during the days on
+which I shall be travelling." And this peasant went down into Egypt,
+having laden his asses with _aaa_ plants, and _retmet_ plants, and soda
+and salt, and wood of the district of ..., and _aunt_ wood of the Land
+of Oxen,[2] and skins of panthers and wolves, and _neshau_ plants, and
+_anu_ stones, and _tenem_ plants, and _kheperur_ plants, and _sahut_,
+and _saksut_ seeds (?), and _masut_ plants, and _sent_ and _abu_ stones,
+and _absa_ and _anba_ plants, and doves and _naru_ and _ukes_ birds, and
+_tebu, uben_ and _tebsu_ plants, and _kenkent_ seeds, and the plant
+"hair of the earth," and _anset_ seeds, and all kinds of beautiful
+products of the land of Sekhet-hemat. And when this peasant had marched
+to the south, to Hensu,[3] and had arrived at the region of Perfefa, to
+the north of Metnat, he found a man standing on the river bank whose
+name was Tehutinekht, who was the son of a man whose name was Asri; both
+father and son were serfs of Rensi, the son of Meru the steward. When
+this man Tehutinekht saw the asses of this peasant, of which his heart
+approved greatly, he said, "Would that I had any kind of god with me to
+help me to seize for myself the goods of this peasant!" Now the house of
+this Tehutinekht stood upon the upper edge of a sloping path along the
+river bank, which was narrow and not wide. It was about as wide as a
+sheet of linen cloth, and upon one side of it was the water of the
+stream, and on the other was a growing crop. Then this Tehutinekht said
+unto his slave, "Run and bring me a sheet of linen out of my house"; and
+it was brought to him immediately. Then he shook out the sheet of linen
+over the narrow sloping path in such a way that its upper edge touched
+the water, and the fringed edge the growing crop. And when this peasant
+was going along the public path, this Tehutinekht said unto him, "Be
+careful, peasant, wouldst thou walk upon my clothes?" And this peasant
+said, "I will do as thou pleasest; my way is good." And when he turned
+to the upper part of the path, this Tehutinekht said, "Is my corn to
+serve as a road for thee, O peasant?" Then this peasant said, "My way is
+good. The river-bank is steep, and the road is covered up with thy corn,
+and thou hast blocked up the path with thy linen garment. Dost thou
+really intend not to let us pass? Hath it come to pass that he dareth to
+say such a thing?" [At that moment] one of the asses bit off a large
+mouthful of the growing corn, and this Tehutinekht said, "Behold, thy
+ass is eating my corn! Behold, he shall come and tread it out." Then
+this peasant said, "My way is good. Because one side of the road was
+made impassable [by thee], I led my ass to the other side (?), and now
+thou hast seized my ass because he bit off a large mouthful of the
+growing corn. However, I know the master of this estate, which belongeth
+to Rensi, the son of Meru. There is no doubt that he hath driven every
+robber out of the whole country, and shall I be robbed on his estate?"
+And this Tehutinekht said, "Is not this an illustration of the proverb
+which the people use, 'The name of the poor man is only mentioned
+because of his master?' It is I who speak to thee, but it is the steward
+[Rensi, the son of Meru] of whom thou art thinking." Then Tehutinekht
+seized a cudgel of green tamarisk wood, and beat cruelly with it every
+part of the peasant's body, and took his asses from him and carried them
+off into his compound. And this peasant wept and uttered loud shrieks of
+pain because of what was done to him. And this Tehutinekht said, "Howl
+not so loudly, peasant, or verily [thou shalt depart] to the domain of
+the Lord of Silence."[4] Then this peasant said, "Thou hast beaten me,
+and robbed me of my possessions, and now thou wishest to steal even the
+very complaint that cometh out of my mouth! Lord of Silence indeed! Give
+me back my goods. Do not make me to utter complaints about thy fearsome
+character."
+
+And this peasant spent ten whole days in making entreaties to this
+Tehutinekht [for the restoration of his goods], but Tehutinekht paid no
+attention to them whatsoever. At the end of this time this peasant set
+out on a journey to the south, to the city of Hensu, in order to lay his
+complaint before Rensi, the son of Meru, the steward, and he found him
+just as he was coming forth from the door in the courtyard of his house
+which opened on the river bank, to embark in his official boat on the
+river. And this peasant said, "I earnestly wish that it may happen that
+I may make glad thy heart with the words which I am going to say!
+Peradventure thou wilt allow some one to call thy confidential servant
+to me, in order that I may send him back to thee thoroughly well
+informed as to my business." Then Rensi, the son of Meru, the steward,
+caused his confidential servant to go to this peasant, who sent him back
+to him thoroughly well informed as to his business. And Rensi, the son
+of Meru, the steward, made inquiries about this Tehutinekht from the
+officials who were immediately connected with him, and they said unto
+him, "Lord, the matter is indeed only one that concerneth one of the
+peasants of Tehutinekht who went [to do business] with another man near
+him instead of with him. And, as a matter of fact, [officials like
+Tehutinekht] always treat their peasants in this manner whensoever they
+go to do business with other people instead of with them. Wouldst thou
+trouble thyself to inflict punishment upon Tehutinekht for the sake of a
+little soda and a little salt? [It is unthinkable.] Just let Tehutinekht
+be ordered to restore the soda and the salt and he will do so
+[immediately]." And Rensi, the son of Meru, the steward, held his peace;
+he made no answer to the words of these officials, and to this peasant
+he made no reply whatsoever.
+
+And this peasant came to make his complaint to Rensi, the son of Meru,
+the steward, and on the first occasion he said, "O my lord steward,
+greatest one of the great ones, guide of the things that are not and of
+these that are, when thou goest down into the Sea of Truth,[5] and dost
+sail thereon, may the attachment (?) of thy sail not tear away, may thy
+boat not drift (?), may no accident befall thy mast, may the poles of
+thy boat not be broken, mayest thou not run aground when thou wouldst
+walk on the land, may the current not carry thee away, mayest thou not
+taste the calamities of the stream, mayest thou never see a face of
+fear, may the timid fish come to thee, and mayest thou obtain fine, fat
+waterfowl. O thou who art the father of the orphan, the husband of the
+widow, the brother of the woman who hath been put away by her husband,
+and the clother of the motherless, grant that I may place thy name in
+this land in connection with all good law. Guide in whom there is no
+avarice, great man in whom there is no meanness, who destroyest
+falsehood and makest what is true to exist, who comest to the word of my
+mouth, I speak that thou mayest hear. Perform justice, O thou who art
+praised, to whom those who are most worthy of praise give praise. Do
+away the oppression that weigheth me down. Behold, I am weighted with
+sorrow, behold, I am sorely wronged. Try me, for behold, I suffer
+greatly."
+
+[Footnote 1: A district to the west of Cairo now known as Wādi
+an-Natrūn.]
+
+[Footnote 2: The Oasis of Farāfrah.]
+
+[Footnote 3: The Khānēs of the Hebrews and Herakleopolis of the Greeks,
+the modern Ahnās al-Madīnah.]
+
+[Footnote 4: _i.e._ Osiris. This was a threat to kill the peasant.]
+
+[Footnote 5: The name of a lake in the Other World; see _Book of the
+Dead_, Chap. 17, l. 24.]
+
+Now this peasant spake these words in the time of the King of the South,
+the King of the North, Nebkaurā, whose word is truth. And Rensi, the son
+of Meru, the steward, went into the presence of His Majesty, and said,
+"My Lord, I have found one of these peasants who can really speak with
+true eloquence. His goods have been stolen from him by an official who
+is in my service, and behold, he hath come to lay before me a complaint
+concerning this." His Majesty said unto Rensi, the son of Meru, the
+steward, "If thou wouldst see me in a good state of health, keep him
+here, and do not make any answer at all to anything which he shall say,
+so that he may continue to speak. Then let that which he shall say be
+done into writing, and brought unto us, so that we may hear it. Take
+care that his wife and his children have food to live upon, and see that
+one of these peasants goeth to remove want from his house. Provide food
+for the peasant himself to live upon, but thou shalt make the provision
+in such a way that the food may be given to him without letting him know
+that it is thou who hast given it to him. Let the food be given to his
+friends and let them give it to him." So there were given unto him four
+bread-cakes and two pots of beer daily. These were provided by Rensi,
+the son of Meru, the steward, and he gave them to a friend, and it was
+this friend who gave them to the peasant. And Rensi, the son of Meru,
+the steward, sent instructions to the governor of [the Oasis of]
+Sekhet-hemat to supply the wife of the peasant with daily rations, and
+there were given unto her regularly the bread-cakes that were made from
+three measures of corn.
+
+Then this peasant came a second time to lay his complaint [before
+Rensi], and he found him as he was coming out from the ..., and he said,
+"O steward, my lord, the greatest of the great, thou richest of the
+rich, whose greatness is true greatness, whose riches are true riches,
+thou rudder of heaven, thou pole of the earth, thou measuring rope for
+heavy weights (?)! O rudder, slip not, O pole, topple not, O measuring
+rope, make no mistake in measuring! The great lord taketh away from her
+that hath no master (or owner), and stealeth from him that is alone [in
+the world]. Thy rations are in thy house--a pot of beer and three
+bread-cakes. What dost thou spend in satisfying those who depend upon
+thee? Shall he who must die die with his people? Wilt thou be a man of
+eternity (_i.e._ wilt thou live for ever?) Behold, are not these things
+evils, namely, the balance that leaneth side-ways, the pointer of the
+balance that doth not show the correct weight, and an upright and just
+man who departeth from his path of integrity? Observe! the truth goeth
+badly with thee, being driven out of her proper place, and the officials
+commit acts of injustice. He who ought to estimate a case correctly
+giveth a wrong decision. He who ought to keep himself from stealing
+committeth an act of robbery. He who should be strenuous to arrest the
+man who breaketh the word (_i.e._ Law) in its smallest point, is himself
+guilty of departing therefrom. He who should give breath stifleth him
+that could breathe. The land that ought to give repose driveth repose
+away. He who should divide in fairness hath become a robber. He who
+should blot out the oppressor giveth him the command to turn the town
+into a waste of water. He who should drive away evil himself committeth
+acts of injustice."
+
+Then Rensi, the son of Meru, the steward, said [to the peasant], "Doth
+thy case appear in thy heart so serious that I must have my servant
+[Tchutinekht] seized on thy account?" This peasant said, "He who
+measureth the heaps of corn filcheth from them for himself, and he who
+filleth [the measure] for others robbeth his neighbours. Since he who
+should carry out the behests of the Law giveth the order to rob, who is
+to repress crime? He who should do away with offences against the Law
+himself committeth them. He who should act with integrity behaveth
+crookedly. He who doeth acts of injustice is applauded. When wilt thou
+find thyself able to resist and to put down acts of injustice? [When]
+the ... cometh to his place of yesterday the command cometh: 'Do a
+[good] deed in order that one may do a [good] deed [to thee],' that is
+to say, 'Give thanks unto everyone for what he doeth.' This is to drive
+back the bolt before it is shot, and to give a command to the man who is
+already overburdened with orders. Would that a moment of destruction
+might come, wherein thy vines should be laid low, and thy geese
+diminished, and thy waterfowl be made few in number! [Thus] it cometh
+that the man who ought to see clearly hath become blind, and he who
+ought to hear distinctly hath become deaf, and he who ought to be a just
+guide hath become one who leadeth into error. Observe! thou art strong
+and powerful. Thine arm is able to do deeds of might, and [yet] thy
+heart is avaricious. Compassion hath removed itself from thee. The
+wretched man whom thou hast destroyed crieth aloud in his anguish. Thou
+art like unto the messenger of the god Henti (the Crocodile-god). Set
+not out [to do evil] for the Lady of the Plague (_i.e._ Sekhmet).... As
+there is nothing between thee and her for a certain purpose, so there is
+nothing against thee and her. If thou wilt not do it [then] she will not
+show compassion. The beggar hath the powerful owner of possessions (or
+revenues) robbed, and the man who hath nothing hath the man who hath
+secreted [much] stolen goods. To steal anything at all from the beggar
+is an absolute crime on the part of the man who is not in want, and [if
+he doth this] shall his action not be inquired into? Thou art filled
+full with thy bread, and art drunken with thy beer, and thou art rich
+[beyond count]. When the face of the steersman is directed to what is in
+front of him, the boat falleth out of its course, and saileth
+whithersoever it pleaseth. When the King [remaineth] in his house, and
+when thou workest the rudder, acts of injustice take place round about
+thee, complaints are widespread, and the loss (?) is very serious. And
+one saith, 'What is taking place?' Thou shouldst make thyself a place of
+refuge [for the needy]. Thy quay should be safe. But observe! Thy town
+is in commotion. Thy tongue is righteous, make no mistake [in judgment].
+The abominable behaviour of a man is, as it were, [one of] his members.
+Speak no lies thyself, and take good heed that thy high officials do
+not do so. Those who assess the dues on the crops are like unto a ...,
+and to tell lies is very dear to their hearts. Thou who hast knowledge
+of the affairs of all the people, dost thou not understand my
+circumstances? Observe, thou who relievest the wants of all who have
+suffered by water, I am on the path of him that hath no boat. O thou who
+bringest every drowning man to land, and who savest the man whose boat
+hath foundered, art thou going to let me perish?"
+
+And this peasant came a third time to lay his complaint [before Rensi],
+and he said, "O my Lord Rensi, the steward! Thou art Rā, the lord of
+heaven with thy great chiefs. The affairs of all men [are ruled by
+thee]. Thou art like the water-flood. Thou art Hep (the Nile-god) who
+maketh green the fields, and who maketh the islands that are deserts to
+become productive. Exterminate the robber, be thou the advocate of those
+who are in misery, and be not towards the petitioner like the
+water-flood that sweepeth him away. Take heed to thyself likewise, for
+eternity cometh, and behave in such a way that the proverb,
+'Righteousness (or truth) is the breath of the nostrils,' may be
+applicable unto thee. Punish those who are deserving of punishment, and
+then these shall be like unto thee in dispensing justice. Do not the
+small scales weigh incorrectly? Doth not the large balance incline to
+one side? In such cases is not Thoth merciful? When thou doest acts of
+injustice thou becomest the second of these three, and if these be
+merciful thou also mayest be merciful. Answer not good with evil, and do
+not set one thing in the place of another. Speech flourisheth more than
+the _senmit_ plants, and groweth stronger than the smell of the same.
+Make no answer to it whilst thou pourest out acts of injustice, to make
+to grow apparel, which three ... will cause him to make. [If] thou
+workest the steering pole against the sail (?), the flood shall gather
+strength against the doing of what is right. Take good heed to thyself
+and set thyself on the mat (?) on the look-out place. The equilibrium of
+the earth is maintained by the doing of what is right. Tell not lies,
+for thou art a great man. Act not in a light manner, for thou art a man
+of solid worth. Tell not lies, for thou art a pair of scales. Make no
+mistake [in thy weighing], for thou art a correct reckoner (?). Observe!
+Thou art all of a piece with the pair of scales. If they weigh
+incorrectly, thou also shalt act falsely. Let not the boat run aground
+when thou art working the steering pole ... the look-out place. When
+thou hast to proceed against one who hath carried off something, take
+thou nothing, for behold, the great man ceaseth to be a great man when
+he is avaricious. Thy tongue is the pointer of the scales; thy heart is
+the weight; thy lips are the two arms of the scales. If thou coverest
+thy face so as not to see the doer of violent deeds, who is there [left]
+to repress lawless deeds? Observe! Thou art like a poor man for the man
+who washeth clothes, who is avaricious and destroyeth kindly feeling
+(?). He who forsaketh the friend who endoweth him for the sake of his
+client is his brother, who hath come and brought him a gift. Observe!
+Thou art a ferryman who ferriest over the stream only the man who
+possesseth the proper fare, whose integrity is well attested (?).
+Observe! Thou art like the overseer of a granary who doth not at once
+permit to pass him that cometh empty. Observe! Thou art among men like a
+bird of prey that liveth upon weak little birds. Observe! Thou art like
+the cook whose sole joy is to kill, whom no creature escapeth. Observe!
+Thou art like a shepherd who is careless about the loss of his sheep
+through the rapacious crocodile; thou never countest [thy sheep]. Would
+that thou wouldst make evil and rapacious men to be fewer! Safety hath
+departed from [every] town throughout the land. Thou shouldst hear, but
+most assuredly thou hearest not! Why hast thou not heard that I have
+this day driven back the rapacious man? When the crocodile pursueth....
+How long is this condition of thine to last? Truth which is concealed
+shall be found, and falsehood shall perish. Do not imagine that thou art
+master of to-morrow, which hath not yet come, for the evils which it may
+bring with it are unknown."
+
+And behold, when this peasant had said these things to Rensi, the son
+of Meru, the steward, at the entrance to the hall of the palace, Rensi
+caused two men with leather whips to seize him, and they beat him in
+every member of his body. Then this peasant said: "The son of Meru hath
+made a mistake. His face is blind in respect of what he seeth, he is
+deaf in respect of what he heareth, and he is forgetting that which he
+ought to remember. Observe! Thou art like unto a town that hath no
+governor, and a community that hath no chief, and a ship that hath no
+captain, and a body of men who have no guide. Observe! Thou art like a
+high official who is a thief, a governor of a town who taketh [bribes],
+and the overseer of a province who hath been appointed to suppress
+robbery, but who hath become the captain of those who practise it."
+
+And this peasant came a fourth time to lay his complaint before Rensi,
+and he met him as he was coming out from the door of the temple of the
+god Herushefit, and said, "O thou who art praised, the god Herushefit,
+from whose house thou comest forth, praiseth thee. When well-doing
+perisheth, and there is none who seeketh to prevent its destruction,
+falsehood maketh itself seen boldly in the land. If it happen that the
+ferry-boat is not brought for thee to cross the stream in, how wilt thou
+be able to cross the stream? If thou hast to cross the stream in thy
+sandals, is thy crossing pleasant? Assuredly it is not! What man is
+there who continueth to sleep until it is broad daylight? [This habit]
+destroyeth the marching by night, and the travelling by day, and the
+possibility of a man profiting by his good luck, in very truth. Observe!
+One cannot tell thee sufficiently often that 'Compassion hath departed
+from thee.' And behold, how the oppressed man whom thou hast destroyed
+complaineth! Observe! Thou art like unto a man of the chase who would
+satisfy his craving for bold deeds, who determineth to do what he
+wisheth, to spear the hippopotamus, to shoot the wild bull, to catch
+fish, and to catch birds in his nets. He who is without hastiness will
+not speak without due thought. He whose habit is to ponder deeply will
+not be light-minded. Apply thy heart earnestly and thou shalt know the
+truth. Pursue diligently the course which thou hast chosen, and let him
+that heareth the plaintiff act rightly. He who followeth a right course
+of action will not treat a plaintiff wrongly. When the arm is brought,
+and when the two eyes see, and when the heart is of good courage, boast
+not loudly in proportion to thy strength, in order that calamity may not
+come unto thee. He who passeth by [his] fate halteth between two
+opinions. The man who eateth tasteth [his food], the man who is spoken
+to answereth, the man who sleepeth seeth visions, but nothing can resist
+the presiding judge when he is the pilot of the doer [of evil]. Observe,
+O stupid man, thou art apprehended. Observe, O ignorant man, thou art
+freely discussed. Observe, too, that men intrude upon thy most private
+moments. Steersman, let not thy boat run aground. Nourisher [of men],
+let not men die. Destroyer [of men], let not men perish. Shadow, let not
+men perish through the burning heat. Place of refuge, let not the
+crocodile commit ravages. It is now four times that I have laid my
+complaint before thee. How much more time shall I spend in doing this?"
+
+This peasant came a fifth time to make his complaint, and said, "O my
+lord steward, the fisherman with a _khut_ instrument ..., the fisherman
+with a ... killeth _i_-fish, the fisherman with a harpoon speareth the
+_āubbu_ fish, the fisherman with a _tchabhu_ instrument catcheth the
+_paqru_ fish, and the common fishermen are always drawing fish from the
+river. Observe! Thou art even as they. Wrest not the goods of the poor
+man from him. The helpless man thou knowest him. The goods of the poor
+man are the breath of his life; to seize them and carry them off from
+him is to block up his nostrils. Thou art committed to the hearing of a
+case and to the judging between two parties at law, so that thou mayest
+suppress the robber; but, verily, what thou doest is to support the
+thief. The people love thee, and yet thou art a law-breaker. Thou hast
+been set as a dam before the man of misery, take heed that he is not
+drowned. Verily, thou art like a lake to him, O thou who flowest
+quickly."
+
+This peasant came the sixth time to lay his complaint [before Rensi],
+and said, "O my lord steward ... who makest truth to be, who makest
+happiness (or, what is good) to be, who destroyest [all evil]; thou art
+like unto the satiety that cometh to put an end to hunger, thou art like
+unto the raiment that cometh to do away nakedness; thou art like unto
+the heavens that become calm after a violent storm and refresh with
+warmth those who are cold; thou art like unto the fire that cooketh that
+which is raw, and thou art like unto the water that quencheth the
+thirst. Yet look round about thee! He who ought to make a division
+fairly is a robber. He who ought to make everyone to be satisfied hath
+been the cause of the trouble. He who ought to be the source of healing
+is one of those who cause sicknesses. The transgressor diminisheth the
+truth. He who filleth well the right measure acteth rightly, provided
+that he giveth neither too little nor too much. If an offering be
+brought unto thee, do thou share it with thy brother (or neighbour), for
+that which is given in charity is free from after-thought (?). The man
+who is dissatisfied induceth separation, and the man who hath been
+condemned bringeth on schisms, even before one can know what is in his
+mind. When thou hast arrived at a decision delay not in declaring it.
+Who keepeth within him that which he can eject?... When a boat cometh
+into port it is unloaded, and the freight thereof is landed everywhere
+on the quay. It is [well] known that thou hast been educated, and
+trained, and experienced, but behold, it is not that thou mayest rob
+[the people]. Nevertheless thou dost [rob them] just as other people do,
+and those who are found about thee are thieves (?). Thou who shouldst be
+the most upright man of all the people art the greatest transgressor in
+the whole country. [Thou art] the wicked gardener who watereth his plot
+of ground with evil deeds in order to make his plot to tell lies, so
+that he may flood the town (or estate) with evil deeds (or calamities)."
+
+This peasant came the seventh time in order to lay his complaint [before
+Rensi], and said, "O my lord steward, thou art the steering pole of the
+whole land, and the land saileth according to thy command. Thou art the
+second (or counterpart) of Thoth, who judgeth impartially. My lord,
+permit thou a man to appeal to thee in respect of his cause which is
+righteous. Let not thy heart fight against it, for it is unseemly for
+thee to do so; [if thou doest this] thou of the broad face wilt become
+evil-hearted. Curse not the thing that hath not yet taken place, and
+rejoice not over that which hath not yet come to pass. The tolerant
+judge rejoiceth in showing kindness, and he withholdeth all action
+concerning a decision that hath been given, when he knoweth not what
+plan was in the heart. In the case of the judge who breaketh the Law,
+and overthroweth uprightness, the poor man cannot live [before him], for
+the judge plundereth him, and the truth saluteth him not. But my body is
+full, and my heart is overloaded, and the expression thereof cometh
+forth from my body by reason of the condition of the same. [When] there
+is a breach in the dam the water poureth out through it: even so is my
+mouth opened and it uttereth speech. I have now emptied myself, I have
+poured out what I had to pour out, I have unburdened my body, I have
+finished washing my linen. What I had to say before thee is said, my
+misery hath been fully set out before thee; now what hast thou to say in
+excuse (or apology)? Thy lazy cowardice hath been the cause of thy sin,
+thine avarice hath rendered thee stupid, and thy gluttony hath been
+thine enemy. Thinkest thou that thou wilt never find another peasant
+like unto me? If he hath a complaint to make thinkest thou that he will
+not stand, if he is a lazy man, at the door of his house? He whom thou
+forcest to speak will not remain silent. He whom thou forcest to wake up
+will not remain asleep. The faces which thou makest keen will not remain
+stupid. The mouth which thou openest will not remain closed. He whom
+thou makest intelligent will not remain ignorant. He whom thou
+instructest will not remain a fool. These are they who destroy evils.
+These are the officials, the lords of what is good. These are the
+crafts-folk who make what existeth. These are they who put on their
+bodies again the heads that have been cut off."
+
+This peasant came the eighth time to lay his complaint [before Rensi],
+and said, "O my lord steward, a man falleth because of covetousness. The
+avaricious man hath no aim, for his aim is frustrated. Thy heart is
+avaricious, which befitteth thee not. Thou plunderest, and thy plunder
+is no use to thee. And yet formerly thou didst permit a man to enjoy
+that to which he had good right! Thy daily bread is in thy house, thy
+belly is filled, grain overfloweth [in thy granaries], and the overflow
+perisheth and is wasted. The officials who have been appointed to
+suppress acts of injustice have been rapacious robbers, and the
+officials who have been appointed to stamp out falsehood have become
+hiding-places for those who work iniquity. It is not fear of thee that
+hath driven me to make my complaint to thee, for thou dost not
+understand my mind (or heart). The man who is silent and who turneth
+back in order to bring his miserable state [before thee] is not afraid
+to place it before thee, and his brother doth not bring [gifts] from the
+interior of [his quarter]. Thy estates are in the fields, thy food is on
+[thy] territory, and thy bread is in the storehouse, yet the officials
+make gifts to thee and thou seizest them. Art thou not then a robber?
+Will not the men who plunder hasten with thee to the divisions of the
+fields? Perform the truth for the Lord of Truth, who possesseth the real
+truth. Thou writing reed, thou roll of papyrus, thou palette, thou
+Thoth, thou art remote from acts of justice. O Good One, thou art still
+goodness. O Good One, thou art truly good. Truth endureth for ever. It
+goeth down to the grave with those who perform truth, it is laid in the
+coffin and is buried in the earth; its name is never removed from the
+earth, and its name is remembered on earth for good (or blessing). That
+is the ordinance of the word of God. If it be a matter of a hand-balance
+it never goeth askew; if it be a matter of a large pair of scales, the
+standard thereof never inclineth to one side. Whether it be I who come,
+or another, verily thou must make speech, but do not answer whether thou
+speakest to one who ought to hold his peace, or whether thou seizest one
+who cannot seize thee. Thou art not merciful, thou art not considerate.
+Thou hast not withdrawn thyself, thou hast not gone afar off. But thou
+hast not in any way given in respect of me any judgment in accordance
+with the command, which came forth from the mouth of Rā himself, saying,
+'Speak the truth, perform the truth, for truth is great, mighty, and
+everlasting. When thou performest the truth thou wilt find its virtues
+(?), and it will lead thee to the state of being blessed (?). If the
+hand-balance is askew, the pans of the balance, which perform the
+weighing, hang crookedly, and a correct weighing cannot be carried out,
+and the result is a false one; even so the result of wickedness is
+wickedness.'"
+
+This peasant came the ninth time to lay his complaint [before Rensi],
+and said, "The great balance of men is their tongues, and all the rest
+is put to the test by the hand balance. When thou punishest the man who
+ought to be punished, the act telleth in thy favour. [When he doeth not
+this] falsehood becometh his possession, truth turneth away from before
+him, his goods are falsehood, truth forsaketh him, and supporteth him
+not. If falsehood advanceth, she maketh a mistake, and goeth not over
+with the ferry-boat [to the Island of Osiris]. The man with whom
+falsehood prevaileth hath no children and no heirs upon the earth. The
+man in whose boat falsehood saileth never reacheth land, and his boat
+never cometh into port. Be not heavy, but at the same time do not be too
+light. Be not slow, but at the same time be not too quick. Rage not at
+the man who is listening to thee. Cover not over thy face before the man
+with whom thou art acquainted. Make not blind thy face towards the man
+who is looking at thee. Thrust not aside the suppliant as thou goest
+down. Be not indolent in making known thy decision. Do [good] unto him
+that will do [good] unto thee. Hearken not unto the cry of the mob, who
+say, 'A man will assuredly cry out when his case is really righteous.'
+There is no yesterday for the indolent man, there is no friend for the
+man who is deaf to [the words of] truth, and there is no day of
+rejoicing for the avaricious man. The informer becometh a poor man, and
+the poor man becometh a beggar, and the unfriendly man becometh a dead
+person. Observe now, I have laid my complaint before thee, but thou wilt
+not hearken unto it; I shall now depart, and make my complaint against
+thee to Anubis."
+
+Then Rensi, the son of Meru, the steward, caused two of his servants to
+go and bring back the peasant. Now this peasant was afraid, for he
+believed that he would be beaten severely because of the words which he
+had spoken to him. And this peasant said, "This is [like] the coming of
+the thirsty man to salt tears, and the taking of the mouth of the
+suckling child to the breast of the woman that is dry. That the sight of
+which is longed for cometh not, and only death approacheth."
+
+Then Rensi, the son of Meru, the steward, said, "Be not afraid, O
+peasant, for behold, thou shalt dwell with me." Then this peasant swore
+an oath, saying, "Assuredly I will eat of thy bread, and drink of thy
+beer for ever." Then Rensi, the son of Meru, the steward, said, "Come
+hither, however, so that thou mayest hear thy petitions"; and he caused
+to be [written] on a roll of new papyrus all the complaints which this
+peasant had made, each complaint according to its day. And Rensi, the
+son of Meru, the steward, sent the papyrus to the King of the South, the
+King of the North, Nebkaurā, whose word is truth, and it pleased the
+heart of His Majesty more than anything else in the whole land. And His
+Majesty said, "Pass judgment on thyself, O son of Meru." And Rensi, the
+son of Meru, the steward, despatched two men to bring him back. And he
+was brought back, and an embassy was despatched to Sekhet Hemat.... Six
+persons, besides ... his grain, and his millet, and his asses, and his
+dogs.... [The remaining lines are mutilated, but the words which are
+visible make it certain that Tehutinekht the thief was punished, and
+that he was made to restore to the peasant everything which he had
+stolen from him.]
+
+
+            THE JOURNEY OF THE PRIEST UNU-AMEN INTO SYRIA
+           TO BUY CEDAR WOOD TO MAKE A NEW BOAT FOR AMEN-RĀ
+
+The text of this narrative is written in the hieratic character upon a
+papyrus preserved in St. Petersburg; it gives an excellent description
+of the troubles that befell the priest Unu-Amen during his journey into
+Syria in the second half of the eleventh century before Christ. The text
+reads:
+
+On the eighteenth day of the third month of the season of the
+Inundation, of the fifth year, Unu-Amen, the senior priest of the Hait
+chamber of the house of Amen, the Lord of the thrones of the Two Lands,
+set out on his journey to bring back wood for the great and holy Boat of
+Amen-Rā, the King of the Gods, which is called "User-hat," and floateth
+on the canal of Amen. On the day wherein I arrived at Tchān (Tanis or
+Zoan), the territory of Nessubanebtet (_i.e._ King Smendes) and
+Thent-Amen, I delivered unto them the credentials which I had received
+from Amen-Rā, the King of the Gods, and when they had had my letters
+read before them, they said, "We will certainly do whatsoever Amen-Rā,
+the King of the Gods, our Lord, commandeth." And I lived in that place
+until the fourth month of the season of the Inundation, and I abode in
+the palace at Zoan. Then Nessubanebtet and Thent-Amen despatched me with
+the captain of the large ship called Menkabuta, and I set sail on the
+sea of Kharu (Syria) on the first day of the fourth month of the Season
+of the Inundation. I arrived at Dhir, a city of Tchakaru, and Badhilu,
+its prince, made his servants bring me bread-cakes by the ten thousand,
+and a large jar of wine, and a leg of beef. And a man who belonged to
+the crew of my boat ran away, having stolen vessels of gold that weighed
+five _teben_, and four vessels of silver that weighed twenty _teben_,
+and silver in a leather bag that weighed eleven _teben_; thus he stole
+five _teben_ of gold and thirty-one _teben_ of silver.
+
+On the following morning I rose up, and I went to the place where the
+prince of the country was, and I said unto him, "I have been robbed in
+thy port. Since thou art the prince of this land, and the leader
+thereof, thou must make search and find out what hath become of my
+money. I swear unto thee that the money [once] belonged to Amen-Rā, King
+of the Gods, the Lord of the Two Lands; it belonged to Nessubanebtet, it
+belonged to my lord Her-Heru, and to the other great kings of Egypt, but
+it now belongeth to Uartha, and to Makamāru, and to Tchakar-Bāl, Prince
+of Kepuna (Byblos)." And he said unto me, "Be angry or be pleased, [as
+thou likest], but, behold, I know absolutely nothing about the matter of
+which thou speakest unto me. Had the thief been a man who was a subject
+of mine, who had gone down into thy ship and stolen thy money, I would
+in that case have made good thy loss from the moneys in my own treasury,
+until such time as it had been found out who it was that robbed thee,
+and what his name was, but the thief who hath robbed thee belongeth to
+thine own ship. Yet tarry here for a few days, and stay with me, so that
+I may seek him out." So I tarried there for nine days, and my ship lay
+at anchor in his port. And I went to him and I said unto him, "Verily
+thou hast not found my money, [but I must depart] with the captain of
+the ship and with those who are travelling with him." ... [The text here
+is mutilated, but from the fragments of the lines that remain it seems
+clear that Unu-Amen left the port of Dhir, and proceeded in his ship to
+Tyre. After a short stay there he left Tyre very early one morning and
+sailed to Kepuna (Byblos), so that he might have an interview with the
+governor of that town, who was called Tchakar-Bāl. During his interview
+with Tchakar-Bāl the governor of Tyre produced a bag containing thirty
+_teben_ of silver, and Unu-Amen promptly seized it, and declared that he
+intended to keep it until his own money which had been stolen was
+returned to him. Whilst Unu-Amen was at Byblos he buried in some secret
+place the image of the god Amen and the amulets belonging to it, which
+he had brought with him to protect him and to guide him on his way. The
+name of this image was "Amen-ta-mat." The text then proceeds in a
+connected form thus:]
+
+And I passed nineteen days in the port of Byblos, and the governor
+passed his days in sending messages to me each day, saying, "Get thee
+gone out of my harbour." Now on one occasion when he was making an
+offering to his gods, the god took possession of a certain young chief
+of his chiefs, and he caused him to fall into a fit of frenzy, and the
+young man said, "Bring up the god.[1] Bring the messenger who hath
+possession of him. Make him to set out on his way. Make him to depart
+immediately." Now the man who had been seized with the fit of divine
+frenzy continued to be moved by the same during the night. And I found a
+certain ship, which was bound for Egypt, and when I had transferred to
+it all my property, I cast a glance at the darkness, saying, "If the
+darkness increaseth I will transfer the god to the ship also, and not
+permit any other eye whatsoever to look upon him." Then the
+superintendent of the harbour came unto me, saying, "Tarry thou here
+until to-morrow morning, according to the orders of the governor." And I
+said unto him, "Art not thou thyself he who hath passed his days in
+coming to me daily and saying, 'Get thee gone out of my harbour?' Dost
+thou not say, 'Tarry here,' so that I may let the ship which I have
+found [bound for Egypt] depart, when thou wilt again come and say,
+'Haste thee to be gone'?"
+
+[Footnote 1: _i.e._ the figure of Amen-ta-mat.]
+
+And the superintendent of the harbour turned away and departed, and told
+the governor what I had said. And the governor sent a message to the
+captain of the ship bound for Egypt, saying, "Tarry till the morning;
+these are the orders of the governor." And when the morning had come,
+the governor sent a messenger, who took me to the place where offerings
+were being made to the god in the fortress wherein the governor lived on
+the sea coast. And I found him seated in his upper chamber, and he was
+reclining with his back towards an opening in the wall, and the waves of
+the great Syrian sea were rolling in from seawards and breaking on the
+shore behind him. And I said unto him, "The grace of Amen [be with
+thee]!" And he said unto me, "Including this day, how long is it since
+thou camest from the place where Amen is?" And I said unto him, "Five
+months and one day, including to-day." And he said unto me, "Verily if
+that which thou sayest is true, where are the letters of Amen which
+ought to be in thy hand? Where are the letters of the high priest of
+Amen which ought to be in thy hand?"
+
+And I said unto him, "I gave them to Nessubanebtet and Thent-Amen." Then
+was he very angry indeed, and he said unto me, "Verily, there are
+neither letters nor writings in thy hands for us! Where is the ship made
+of acacia wood which Nessubanebtet gave unto thee? Where are his Syrian
+sailors? Did he not hand thee over to the captain of the ship so that
+after thou hadst started on thy journey they might kill thee and cast
+thee into the sea? Whose permission did they seek to attack the god? And
+indeed whose permission were they seeking before they attacked thee?"
+This is what he said unto me.
+
+And I said unto him, "The ship [wherein I sailed] was in very truth an
+Egyptian ship, and it had a crew of Egyptian sailors who sailed it on
+behalf of Nessubanebtet. There were no Syrian sailors placed on board of
+it by him." He said unto me, "I swear that there are twenty ships lying
+in my harbour, the captains of which are in partnership with
+Nessubanebtet. And as for the city of Sidon, whereto thou wishest to
+travel, I swear that there are there ten thousand other ships, the
+captains of which are in partnership with Uarkathar, and they are sailed
+for the benefit of his house." At this grave moment I held my peace. And
+he answered and said unto me, "On what matter of business hast thou come
+hither?" And I said unto him, "The matter concerning which I have come
+is wood for the great and holy Boat of Amen-Rā, the King of the Gods.
+What thy father did [for the god], and what thy father's father did for
+him, do thou also." That was what I said unto him. And he said unto me,
+"They certainly did do work for it (_i.e._ the boat). Give me a gift for
+my work for the boat, and then I also will work for it. Assuredly my
+father and my grandfather did do the work that was demanded of them,
+and Pharaoh, life, strength, and health be to him! caused six ships
+laden with the products of Egypt to come hither, and the contents
+thereof were unloaded into their storehouses. Now, thou must most
+certainly cause some goods to be brought and given to me for myself."
+
+Then he caused to be brought the books which his father had kept day by
+day, and he had them read out before me, and it was found that one
+thousand _teben_ of silver of all kinds were [entered] in his books. And
+he said unto me, "If the Ruler of Egypt had been the lord of my
+possessions, and if I had indeed been his servant, he would never have
+had silver and gold brought [to pay my father and my father's father]
+when he told them to carry out the commands of Amen. The instructions
+which they (_i.e._ Pharaoh) gave to my father were by no means the
+command of one who was their king. As for me, I am assuredly not thy
+servant, and indeed I am not the servant of him that made thee to set
+out on thy way. If I were to cry out now, and to shout to the cedars of
+Lebanon, the heavens would open, and the trees would be lying spread out
+on the sea-shore. I ask thee now to show me the sails which thou hast
+brought to carry thy ships which shall be loaded with thy timber to
+Egypt. And show me also the tackle with which thou wilt transfer to thy
+ships the trees which I shall cut down for thee for.... [Unless I make
+for thee the tackle] and the sails of thy ships, the tops will be too
+heavy, and they will snap off, and thou wilt perish in the midst of the
+sea, [especially if] Amen uttereth his voice in the sky,[1] and he
+unfettereth Sutekh[2] at the moment when he rageth. Now Amen hath
+assumed the overlordship of all lands, and he hath made himself their
+master, but first and foremost he is the overlord of Egypt, whence thou
+hast come. Excellent things have come forth from Egypt, and have reached
+even unto this place wherein I am; and moreover, knowledge (or learning)
+hath come forth therefrom, and hath reached even unto this place
+wherein I am. But of what use is this beggarly journey of thine which
+thou hast been made to take?"
+
+[Footnote 1: _i.e._ if there is thunder.]
+
+[Footnote 2: Here the Storm-god.]
+
+And I said unto him, "What a shameful thing [to say]! It is not a
+beggarly journey whereon I have been despatched by those among whom I
+live. And besides, assuredly there is not a single boat that floateth
+that doth not belong to Amen. To him belong the sea and the cedars of
+Lebanon, concerning which thou sayest, 'They are my property.' In
+Lebanon groweth [the wood] for the Boat Amen-userhat, the lord of boats.
+Amen-Rā, the King of the Gods, spake and told Her-Heru, my lord, to send
+me forth; and therefore he caused me to set out on my journey together
+with this great god.[1] Now behold, thou hast caused this great god to
+pass nine and twenty days here in a boat that is lying at anchor in thy
+harbour, for most assuredly thou didst know that he was resting here.
+Amen is now what he hath always been, and yet thou wouldst dare to stand
+up and haggle about the [cedars of] Lebanon with the god who is their
+lord! And as concerning what thou hast spoken, saying, 'The kings of
+Egypt in former times caused silver and gold to be brought [to my father
+and father's father, thou art mistaken].' Since they had bestowed upon
+them life and health, they would never have caused gold and silver to be
+brought to them; but they might have caused gold and silver to be
+brought to thy fathers instead of life and health. And Amen-Rā, the King
+of the Gods, is the Lord of life and health. He was the god of thy
+fathers, and they served him all their lives, and made offerings unto
+him, and indeed thou thyself art a servant of Amen. If now thou wilt say
+unto Amen, 'I will perform thy commands, I will perform thy commands,'
+and wilt bring this business to a prosperous ending, thou shalt live,
+thou shalt be strong, thou shalt be healthy, and thou shalt rule thy
+country to its uttermost limits wisely and well, and thou shalt do good
+to thy people. But take good heed that thou lovest not the possessions
+of Amen-Rā, the King of the Gods, for the lion loveth the things that
+belong unto him. And now, I pray thee to allow my scribe to be summoned
+to me, and I will send him to Nessubanebtet and Thent-Amen, the local
+governors whom Amen hath appointed to rule the northern portion of his
+land, and they will send to me everything which I shall tell them to
+send to me, saying, 'Let such and such a thing be brought,' until such
+time as I can make the journey to the South (_i.e._ to Egypt), when I
+will have thy miserable dross brought to thee, even to the uttermost
+portion thereof, in very truth." That was what I said unto him.
+
+[Footnote 1: _i.e._ the figure of Amen already referred to.]
+
+And he gave my letter into the hand of his ambassador. And he loaded up
+on a ship wood for the fore part and wood for the hind part [of the Boat
+of Amen], and four other trunks of cedar trees which had been cut down,
+in all seven trunks, and he despatched them to Egypt. And his ambassador
+departed to Egypt, and he returned to me in Syria in the first month of
+the winter season (November-December). And Nessubanebtet and Thent-Amen
+sent to me five vessels of gold, five vessels of silver, ten pieces of
+byssus, each sufficiently large to make a suit of raiment, five hundred
+rolls of fine papyrus, five hundred hides of oxen, five hundred ropes,
+twenty sacks of lentils, and thirty vessels full of dried fish. And for
+my personal use they sent to me five pieces of byssus, each sufficiently
+large to make a suit of raiment, a sack of lentils, and five vessels
+full of dried fish. Then the Governor was exceedingly glad and rejoiced
+greatly, and he sent three hundred men and three hundred oxen [to
+Lebanon] to cut down the cedar trees, and he appointed overseers to
+direct them. And they cut down the trees, the trunks of which lay there
+during the whole of the winter season. And when the third month of the
+summer season had come, they dragged the tree trunks down to the
+sea-shore. And the Governor came out of his palace, and took up his
+stand before the trunks, and he sent a message to me, saying, "Come."
+Now as I was passing close by him, the shadow of his umbrella fell upon
+me, whereupon Pen-Amen, an officer of his bodyguard, placed himself
+between him and me, saying, "The shadow of Pharaoh, life, strength, and
+health, be to him! thy Lord, falleth upon thee."[1] And the Governor
+was wroth with Pen-Amen, and he said, "Let him alone." Therefore I
+walked close to him.
+
+[Footnote 1: Pen-Amen means to say that as the shadow of the Governor
+had fallen upon the Egyptian, Unu-Amen was henceforth his servant. The
+shadow of a man was supposed to carry with it some of the vital power
+and authority of the man.]
+
+And the Governor answered and said unto me, "Behold, the orders [of
+Pharaoh] which my fathers carried out in times of old, I also have
+carried out, notwithstanding the fact that thou hast not done for me
+what thy fathers were wont to do for me. However, look for thyself, and
+take note that the last of the cedar trunks hath arrived, and here it
+lieth. Do now whatsoever thou pleaseth with them, and take steps to load
+them into ships, for assuredly they are given to thee as a gift. I beg
+thee to pay no heed to the terror of the sea voyage, but if thou
+persistest in contemplating [with fear] the sea voyage, thou must also
+contemplate [with fear] the terror of me [if thou tarriest here].
+Certainly I have not treated thee as the envoys of Khā-em-Uast[1] were
+treated here, for they were made to pass seventeen (or fifteen) years in
+this country, and they died here."[2]
+
+[Footnote 1: Otherwise known as Rameses IX, a king of the twentieth
+dynasty.]
+
+[Footnote 2: _i.e._ they were kept prisoners in Syria until their
+death.]
+
+Then the Governor spake to the officer of his bodyguard, saying, "Lay
+hands on him, and take him to see the tombs wherein they lie." And I
+said unto him, "Far be it from me to look upon such [ill-omened] things!
+As concerning the messengers of Khā-em-Uast, the men whom he sent unto
+thee as ambassadors were merely [officials] of his, and there was no god
+with his ambassadors, and so thou sayest, 'Make haste to look upon thy
+colleagues.' Behold, wouldst thou not have greater pleasure, and
+shouldst thou not [instead of saying such things] cause to be made a
+stele whereon should be said by thee:
+
+"Amen-Rā, the King of the Gods, sent to me Amen-ta-mat, his divine
+ambassador, together with Unu-Amen, his human ambassador, in quest of
+trunks of cedar wood for the Great and Holy Boat of Amen-Rā, the King
+of the Gods. And I cut down cedar trees, and I loaded them into ships. I
+provided the ships myself, and I manned them with my own sailors, and I
+made them to arrive in Egypt that they might bespeak [from the god for
+me] ten thousand years of life, in addition to the span of life which
+was decreed for me. And this petition hath been granted.
+
+"[And wouldst thou not rather] that, after the lapse of time, when
+another ambassador came from the land of Egypt who understood this
+writing, he should utter thy name which should be on the stele, and pray
+that thou shouldst receive water in Amentet, even like the gods who
+subsist?"
+
+And he said unto me, "These words which thou hast spoken unto me are of
+a certainty a great testimony." And I said unto him, "Now, as concerning
+the multitude of words which thou hast spoken unto me: As soon as I
+arrive at the place where the First Prophet (_i.e._ Her-Heru) of Amen
+dwelleth, and he knoweth [how thou hast] performed the commands of the
+God [Amen], he will cause to be conveyed to thee [a gift of] certain
+things." Then I walked down to the beach, to the place where the trunks
+of cedar had been lying, and I saw eleven ships [ready] to put out to
+sea; and they belonged to Tchakar-Bāl. [And the governor sent out an
+order] saying, "Stop him, and do not let any ship with him on board
+[depart] to the land of Egypt." Then I sat myself down and wept. And the
+scribe of the Governor came out to me, and said unto me, "What aileth
+thee?" And I said unto him, "Consider the _kashu_ birds that fly to
+Egypt again and again! And consider how they flock to the cool water
+brooks! Until the coming of whom must I remain cast aside hither?
+Assuredly thou seest those who have come to prevent my departure a
+second time."
+
+Then [the scribe] went away and told the Governor what I had said; and
+the Governor shed tears because of the words that had been repeated to
+him, for they were full of pain. And he caused the scribe to come out to
+me again, and he brought with him two skins [full] of wine and a goat.
+And he caused to be brought out to me Thentmut, an Egyptian singing
+woman who lived in his house, and he said to her, "Sing to him, and let
+not the cares of his business lay hold upon his heart." And to me he
+sent a message, saying, "Eat and drink, and let not business lay hold
+upon thy heart. Thou shalt hear everything which I have to say unto thee
+to-morrow morning."
+
+And when the morning had come, he caused [the inhabitants of the town]
+to be assembled on the quay, and having stood up in their midst, he said
+to the Tchakaru, "For what purpose have ye come hither?" And they said
+unto him, "We have come hither seeking for the ships which have been
+broken and dashed to pieces, that is to say, the ships which thou didst
+despatch to Egypt, with our unfortunate fellow-sailors in them." And he
+said unto them, "I know not how to detain the ambassador of Amen in my
+country any longer. I beg of you to let me send him away, and then do ye
+pursue him, and prevent him [from escaping]." And he made me embark in a
+ship, and sent me forth from the sea-coast, and the winds drove me
+ashore to the land of Alasu (Cyprus?). And the people of the city came
+forth to slay me, and I was dragged along in their midst to the place
+where their queen Hathaba lived; and I met her when she was coming forth
+from one house to go into another. Then I cried out in entreaty to her,
+and I said unto the people who were standing about her, "Surely there
+must be among you someone who understandeth the language of Egypt." And
+one of them said, "I understand the speech [of Egypt]." Then I said unto
+him, "Tell my Lady these words: I have heard it said far from here, even
+in the city of [Thebes], the place where Amen dwelleth, that wrong is
+done in every city, and that only in the land of Alasu (Cyprus?) is
+right done. And yet wrong is done here every day!" And she said, "What
+is it that thou really wishest to say?" I said unto her, "Now that the
+angry sea and the winds have cast me up on the land wherein thou
+dwellest, thou wilt surely not permit these men who have received me to
+slay me! Moreover, I am an ambassador of Amen. And consider carefully,
+for I am a man who will be searched for every day. And as for the
+sailors of Byblos whom they wish to kill, if their lord findeth ten of
+thy sailors he will assuredly slay them." Then she caused her people to
+be called off me, and they were made to stand still, and she said unto
+me, "Lie down and sleep...." [The rest of the narrative is wanting].
+
+
+
+
+                              CHAPTER XI
+
+                              FAIRY TALES
+
+
+One of the most interesting tales that have come down to us in Egyptian
+dress is the tale commonly called the "Tale of the Two Brothers." It is
+found written in the hieratic character upon a papyrus preserved in the
+British Museum (D'Orbiney, No. 10,183), and the form which the story has
+there is that which was current under the nineteenth dynasty, about 1300
+B.C. The two principal male characters in the story, Anpu and Bata, were
+originally gods, but in the hands of the Egyptian story-teller they
+became men, and their deeds were treated in such a way as to form an
+interesting fairy story. It is beyond the scope of this little book to
+treat of the mythological ideas that underlie certain parts of the
+narrative, and we therefore proceed to give a rendering of this very
+curious and important "fairy tale."
+
+[Illustration: A Page of the Hieratic Text of the Tale of Two Brothers.]
+
+It is said that there were two brothers, [the children] of one mother
+and of one father; the name of the elder was Anpu, and Bata was the name
+of the younger. Anpu had a house and a wife, and Bata lived with him
+like a younger brother. It was Bata who made the clothes; he tended and
+herded his cattle in the fields, he ploughed the land, he did the hard
+work during the time of harvest, and he kept the account of everything
+that related to the fields. And Bata was a most excellent farmer, and
+his like there was not in the whole country-side; and behold, the power
+of the God was in him. And very many days passed during which Anpu's
+young brother tended his flocks and herds daily, and he returned to his
+house each evening loaded with field produce of every kind. And when he
+had returned from the fields, he set [food] before his elder brother,
+who sat with his wife drinking and eating, and then Bata went out to the
+byre and [slept] with the cattle. On the following morning as soon as it
+was day, Bata took bread-cakes newly baked, and set them before Anpu,
+who gave him food to take with him to the fields. Then Bata drove out
+his cattle into the fields to feed, and [as] he walked behind them they
+said unto him, "The pasturage is good in such and such a place," and he
+listened to their voices, and took them where they wished to go. Thus
+the cattle in Bata's charge became exceedingly fine, and their calves
+doubled in number, and they multiplied exceedingly. And when it was the
+season for ploughing Anpu said unto Bata, "Come, let us get our teams
+ready for ploughing the fields, and our implements, for the ground hath
+appeared,[1] and it is in the proper condition for the plough. Go to the
+fields and take the seed-corn with thee to-day, and at daybreak
+to-morrow we will do the ploughing"; this is what he said to him. And
+Bata did everything which Anpu had told him to do. The next morning, as
+soon as it was daylight, the two brothers went into the fields with
+their teams and their ploughs, and they ploughed the land, and they were
+exceedingly happy as they ploughed, from the beginning of their work to
+the very end thereof.
+
+[Footnote 1: _i.e._ the waters of the Inundation had subsided, leaving
+the ground visible.]
+
+Now when the two brothers had been living in this way for a considerable
+time, they were in the fields one day [ploughing], and Anpu said to
+Bata, "Run back to the farm and fetch some [more] seed corn." And Bata
+did so, and when he arrived there he found his brother's wife seated
+dressing her hair. And he said to her, "Get up and give me some seed
+corn that I may hurry back to the fields, for Anpu ordered me not to
+loiter on the way." Anpu's wife said to him, "Go thyself to the grain
+shed, and open the bin, and take out from it as much corn as thou
+wishest; I could fetch it for thee myself, only I am afraid that my hair
+would fall down on the way." Then the young man went to the bin, and
+filled a very large jar full of grain, for it was his desire to carry
+off a large quantity of seed corn, and he lifted up on his shoulders the
+pot, which was filled full of wheat and barley, and came out of the shed
+with it. And Anpu's wife said to him, "How much grain hast thou on thy
+shoulders?" And Bata said to her, "Three measures of barley and two
+measures of wheat, in all five measures of grain; that is what I have on
+my shoulders." These were the words which he spake to her. And she said
+to him, "How strong thou art! I have been observing thy vigorousness day
+by day." And her heart inclined to him, and she entreated him to stay
+with her, promising to give him beautiful apparel if he would do so.
+Then the young man became filled with fury like a panther of the south
+because of her words, and when she saw how angry he was she became
+terribly afraid. And he said to her, "Verily thou art to me as my
+mother, and thy husband is as my father, and being my elder brother he
+hath provided me with the means of living. Thou hast said unto me what
+ought not to have been said, and I pray thee not to repeat it. On my
+part I shall tell no man of it, and on thine thou must never declare the
+matter to man or woman." Then Bata took up his load on his shoulders,
+and departed to the fields. And when he arrived at the place where his
+elder brother was they continued their ploughing and laboured diligently
+at their work.
+
+And when the evening was come the elder brother returned to his house.
+And having loaded himself with the products of the fields, Bata drove
+his flocks and herds back to the farm and put them in their enclosures.
+
+And behold, Anpu's wife was smitten with fear, because of the words
+which she had spoken to Bata, and she took some grease and a piece of
+linen, and she made herself to appear like a woman who had been
+assaulted, and who had been violently beaten by her assailant, for she
+wished to say to her husband, "Thy young brother hath beaten me sorely."
+And when Anpu returned in the evening according to his daily custom, and
+arrived at his house, he found his wife lying on the ground in the
+condition of one who had been assaulted with violence. She did not
+[appear to] pour water over his hands according to custom, she did not
+light a light before him; his house was in darkness, and she was lying
+prostrate and sick. And her husband said unto her, "Who hath been
+talking to thee?" And she said unto him, "No one hath been talking to me
+except thy young brother. When he came to fetch the seed corn he found
+me sitting alone, and he spake words of love to me, and he told me to
+tie up my hair. But I would not listen to him, and I said to him, 'Am I
+not like thy mother? Is not thy elder brother like thy father?' Then he
+was greatly afraid, and he beat me to prevent me from telling thee about
+this matter. Now, if thou dost not kill him I shall kill myself, for
+since I have complained to thee about his words, when he cometh back in
+the evening what he will do [to me] is manifest."
+
+Then the elder brother became like a panther of the southern desert with
+wrath. And he seized his dagger, and sharpened it, and went and stood
+behind the stable door, so that he might slay Bata when he returned in
+the evening and came to the byre to bring in his cattle. And when the
+sun was about to set Bata loaded himself with products of the field of
+every kind, according to his custom, [and returned to the farm]. And as
+he was coming back the cow that led the herd said to Bata as she was
+entering the byre, "Verily thy elder brother is waiting with his dagger
+to slay thee; flee thou from before him"; and Bata hearkened to the
+words of the leading cow. And when the second cow as she was about to
+enter into the byre spake unto him even as did the first cow, Bata
+looked under the door of the byre, and saw the feet of his elder brother
+as he stood behind the door with his dagger in his hand. Then he set
+down his load upon the ground, and he ran away as fast as he could run,
+and Anpu followed him grasping his dagger. And Bata cried out to
+Rā-Harmakhis (the Sun-god) and said, "O my fair Lord, thou art he who
+judgeth between the wrong and the right." And the god Rā hearkened unto
+all his words, and he caused a great stream to come into being, and to
+separate the two brothers, and the water was filled with crocodiles. Now
+Anpu was on one side of the stream and Bata on the other, and Anpu
+wrung his hands together in bitter wrath because he could not kill his
+brother. Then Bata cried out to Anpu on the other bank, saying, "Stay
+where thou art until daylight, and until the Disk (_i.e._ the Sun-god)
+riseth. I will enter into judgment with thee in his presence, for it is
+he who setteth right what is wrong. I shall never more live with thee,
+and I shall never again dwell in the place where thou art. I am going to
+the Valley of the Acacia."
+
+And when the day dawned, and there was light on the earth, and
+Rā-Harmakhis was shining, the two brothers looked at each other. And
+Bata spake unto Anpu, saying, "Why hast thou pursued me in this
+treacherous way, wishing to slay me without first hearing what I had to
+say? I am thy brother, younger than thou art, and thou art as a father
+and thy wife is as a mother to me. Is it not so? When thou didst send me
+to fetch seed corn for our work, it was thy wife who said, 'I pray thee
+to stay with me,' but behold, the facts have been misrepresented to
+thee, and the reverse of what happened hath been put before thee." Then
+Bata explained everything to Anpu, and made him to understand exactly
+what had taken place between him and his brother's wife. And Bata swore
+an oath by Rā-Harmakhis, saying, "By Rā-Harmakhis, to lie in wait for me
+and to pursue me, with thy knife in thy hand ready to slay me, was a
+wicked and abominable thing to do." And Bata took [from his side] the
+knife which he used in cutting reeds, and drove it into his body, and he
+sank down fainting upon the ground. Then Anpu cursed himself with bitter
+curses, and he lifted up his voice and wept; and he did not know how to
+cross over the stream to the bank where Bata was because of the
+crocodiles. And Bata cried out to him, saying, "Behold, thou art ready
+to remember against me one bad deed of mine, but thou dost not remember
+my good deeds, or even one of the many things that have been done for
+thee by me. Shame on thee! Get thee back to thy house and tend thine own
+cattle, for I will no longer stay with thee. I will depart to the Valley
+of the Acacia. But thou shalt come to minister to me, therefore take
+heed to what I say. Now know that certain things are about to happen to
+me. I am going to cast a spell on my heart, so that I may be able to
+place it on a flower of the Acacia tree. When this Acacia is cut down my
+heart shall fall to the ground, and thou shalt come to seek for it. Thou
+shalt pass seven years in seeking for it, but let not thy heart be sick
+with disappointment, for thou shalt find it. When thou findest it, place
+it in a vessel of cold water, and verily my heart shall live again, and
+shall make answer to him that attacketh me. And thou shalt know what
+hath happened to me [by the following sign]. A vessel of beer shall be
+placed in thy hand, and it shall froth and run over; and another vessel
+with wine in it shall be placed [in thy hand], and it shall become sour.
+Then make no tarrying, for indeed these things shall happen to thee." So
+the younger brother departed to the Valley of the Acacia, and the elder
+brother departed to his house. And Anpu's hand was laid upon his head,
+and he cast dust upon himself [in grief for Bata], and when he arrived
+at his house he slew his wife, and threw her to the dogs, and he sat
+down and mourned for his young brother.
+
+And when many days had passed, Bata was living alone in the Valley of
+the Acacia, and he spent his days in hunting the wild animals of the
+desert; and at night he slept under the Acacia, on the top of the
+flowers of which rested his heart. And after many days he built himself,
+with his own hand, a large house in the Valley of the Acacia, and it was
+filled with beautiful things of every kind, for he delighted in the
+possession of a house. And as he came forth [one day] from his house, he
+met the Company of the Gods, and they were on their way to work out
+their plans in their realm. And one of them said unto him, "Hail, Bata,
+thou Bull of the gods, hast thou not been living here alone since the
+time when thou didst forsake thy town through the wife of thy elder
+brother Anpu? Behold, his wife hath been slain [by him], and moreover
+thou hast made an adequate answer to the attack which he made upon
+thee"; and their hearts were very sore indeed for Bata. Then
+Rā-Harmakhis said unto Khnemu,[1] "Fashion a wife for Bata, so that
+thou, O Bata, mayest not dwell alone." And Khnemu made a wife to live
+with Bata, and her body was more beautiful than the body of any other
+woman in the whole country, and the essence of every god was in her; and
+the Seven Hathor Goddesses came to her, and they said, "She shall die by
+the sword." And Bata loved her most dearly, and she lived in his house,
+and he passed all his days in hunting the wild animals of the desert so
+that he might bring them and lay them before her. And he said to her,
+"Go not out of the house lest the River carry thee off, for I know not
+how to deliver thee from it. My heart is set upon the flower of the
+Acacia, and if any man find it I must do battle with him for it"; and he
+told her everything that had happened concerning his heart.
+
+[Footnote 1: The god who fashioned the bodies of men.]
+
+And many days afterwards, when Bata had gone out hunting as usual, the
+young woman went out of the house and walked under the Acacia tree,
+which was close by, and the River saw her, and sent its waters rolling
+after her; and she fled before them and ran away into her house. And the
+River said, "I love her," and the Acacia took to the River a lock of her
+hair, and the River carried it to Egypt, and cast it up on the bank at
+the place where the washermen washed the clothes of Pharaoh, life,
+strength, health [be to him]! And the odour of the lock of hair passed
+into the clothing of Pharaoh. Then the washermen of Pharaoh quarrelled
+among themselves, saying, "There is an odour [as of] perfumed oil in the
+clothes of Pharaoh." And quarrels among them went on daily, and at
+length they did not know what they were doing. And the overseer of the
+washermen of Pharaoh walked to the river bank, being exceedingly angry
+because of the quarrels that came before him daily, and he stood still
+on the spot that was exactly opposite to the lock of hair as it lay in
+the water. Then he sent a certain man into the water to fetch it, and
+when he brought it back, the overseer, finding that it had an
+exceedingly sweet odour, took it to Pharaoh. And the scribes and the
+magicians were summoned into the presence of Pharaoh, and they said to
+him, "This lock of hair belongeth to a maiden of Rā-Harmakhis, and the
+essence of every god is in her. It cometh to thee from a strange land
+as a salutation of praise to thee. We therefore pray thee send
+ambassadors into every land to seek her out. And as concerning the
+ambassador to the Valley of the Acacia, we beg thee to send a strong
+escort with him to fetch her." And His Majesty said unto them, "What we
+have decided is very good," and he despatched the ambassadors.
+
+And when many days had passed by, the ambassadors who had been
+despatched to foreign lands returned to make a report to His Majesty,
+but those who had gone to the Valley of the Acacia did not come back,
+for Bata had slain them, with the exception of one who returned to tell
+the matter to His Majesty. Then His Majesty despatched foot-soldiers and
+horsemen and charioteers to bring back the young woman, and there was
+also with them a woman who had in her hands beautiful trinkets of all
+kinds, such as are suitable for maidens, to give to the young woman. And
+this woman returned to Egypt with the young woman, and everyone in all
+parts of the country rejoiced at her arrival. And His Majesty loved her
+exceedingly, and he paid her homage as the Great August One, the Chief
+Wife. And he spake to her and made her tell him what had become of her
+husband, and she said to His Majesty, "I pray thee to cut down the
+Acacia Tree and then to destroy it." Then the King caused men and bowmen
+to set out with axes to cut down the Acacia, and when they arrived in
+the Valley of the Acacia, they cut down the flower on which was the
+heart of Bata, and he fell down dead at that very moment of evil.
+
+And on the following morning when the light had come upon the earth, and
+the Acacia had been cut down, Anpu, Bata's elder brother, went into his
+house and sat down, and he washed his hands; and one gave him a vessel
+of beer, and it frothed up, and the froth ran over, and one gave him
+another vessel containing wine, and it was sour. Then he grasped his
+staff, and [taking] his sandals, and his apparel, and his weapons which
+he used in fighting and hunting, he set out to march to the Valley of
+the Acacia. And when he arrived there he went into Bata's house, and he
+found his young brother there lying dead on his bed; and when he looked
+upon his young brother he wept on seeing that he was dead. Then he set
+out to seek for the heart of Bata, under the Acacia where he was wont to
+sleep at night, and he passed three years in seeking for it but found it
+not. And when the fourth year of his search had begun, his heart craved
+to return to Egypt, and he said, "I will depart thither to-morrow
+morning"; that was what he said to himself. And on the following day he
+walked about under the Acacia all day long looking for Bata's heart, and
+as he was returning [to the house] in the evening, and was looking about
+him still searching for it, he found a seed, which he took back with
+him, and behold, it was Bata's heart. Then he fetched a vessel of cold
+water, and having placed the seed in it, he sat down according to his
+custom. And when the night came, the heart had absorbed all the water;
+and Bata [on his bed] trembled in all his members, and he looked at
+Anpu, whilst his heart remained in the vessel of water. And Anpu took up
+the vessel wherein was his brother's heart, which had absorbed the
+water. And Bata's heart ascended its throne [in his body], and Bata
+became as he had been aforetime, and the two brothers embraced each
+other, and each spake to the other.
+
+And Bata said to Anpu, "Behold, I am about to take the form of a great
+bull, with beautiful hair, and a disposition (?) which is unknown. When
+the sun riseth, do thou mount on my back, and we will go to the place
+where my wife is, and I will make answer [for myself]. Then shalt thou
+take me to the place where the King is, for he will bestow great favours
+upon thee, and he will heap gold and silver upon thee because thou wilt
+have brought me to him. For I am going to become a great and wonderful
+thing, and men and women shall rejoice because of me throughout the
+country." And on the following day Bata changed himself into the form of
+which he had spoken to his brother. Then Anpu seated himself on his back
+early in the morning, and when he had come to the place where the King
+was, and His Majesty had been informed concerning him, he looked at him,
+and he had very great joy in him. And he made a great festival, saying,
+"This is a very great wonder which hath happened"; and the people
+rejoiced everywhere throughout the whole country. And Pharaoh loaded
+Anpu with silver and gold, and he dwelt in his native town, and the King
+gave him large numbers of slaves, and very many possessions, for Pharaoh
+loved him very much, far more than any other person in the whole land.
+
+And when many days had passed by the bull went into the house of
+purification, and he stood up in the place where the August Lady was,
+and said unto her, "Look upon me, I am alive in very truth." And she
+said unto him, "Who art thou?" And he said unto her, "I am Bata. When
+thou didst cause the Acacia which held my heart to be destroyed by
+Pharaoh, well didst thou know that thou wouldst kill me. Nevertheless, I
+am alive indeed, in the form of a bull. Look at me!" And the August Lady
+was greatly afraid because of what she had said concerning her husband
+[to the King]; and the bull departed from the place of purification. And
+His Majesty went to tarry in her house and to rejoice with her, and she
+ate and drank with him; and the King was exceedingly happy. And the
+August Lady said to His Majesty, "Say these words: 'Whatsoever she saith
+I will hearken unto for her sake,' and swear an oath by God that thou
+wilt do them." And the King hearkened unto everything which she spake,
+saying, "I beseech thee to give me the liver of this bull to eat, for he
+is wholly useless for any kind of work." And the King cursed many, many
+times the request which she had uttered, and Pharaoh's heart was
+exceedingly sore thereat.
+
+On the following morning, when it was day, the King proclaimed a great
+feast, and he ordered the bull to be offered up as an offering, and one
+of the chief royal slaughterers of His Majesty was brought to slay the
+bull. And after the knife had been driven into him, and whilst he was
+still on the shoulders of the men, the bull shook his neck, and two
+drops of blood from it fell by the jambs of the doorway of His Majesty,
+one by one jamb of Pharaoh's door, and the other by the other, and they
+became immediately two mighty acacia trees, and each was of the greatest
+magnificence. Then one went and reported to His Majesty, saying, "Two
+mighty acacia trees, whereat His Majesty will marvel exceedingly, have
+sprung up during the night by the Great Door of His Majesty." And men
+and women rejoiced in them everywhere in the country, and the King made
+offerings unto them. And many days after this His Majesty put on his
+tiara of lapis-lazuli, and hung a wreath of flowers of every kind about
+his neck, and he mounted his chariot of silver-gold, and went forth from
+the Palace to see the two acacia trees. And the August Lady came
+following after Pharaoh [in a chariot drawn by] horses, and His Majesty
+sat down under one acacia, and the August Lady sat under the other. And
+when she had seated herself the Acacia spake unto his wife, saying, "O
+woman, who art full of guile, I am Bata, and I am alive even though thou
+hast entreated me evilly. Well didst thou know when thou didst make
+Pharaoh to cut down the Acacia that held my heart that thou wouldst kill
+me, and when I transformed myself into a bull thou didst cause me to be
+slain."
+
+And several days after this the August Lady was eating and drinking at
+the table of His Majesty, and the King was enjoying her society greatly,
+and she said unto His Majesty, "Swear to me an oath by God, saying, I
+will hearken unto whatsoever the August Lady shall say unto me for her
+sake; let her say on." And he hearkened unto everything which she said,
+and she said, "I entreat thee to cut down these two acacia trees, and to
+let them be made into great beams"; and the King hearkened unto
+everything which she said. And several days after this His Majesty made
+cunning wood-men to go and cut down the acacia trees of Pharaoh, and
+whilst the August Lady was standing and watching their being cut down, a
+splinter flew from one of them into her mouth, and she knew that she had
+conceived, and the King did for her everything which her heart desired.
+And many days after this happened she brought forth a man child, and one
+said to His Majesty, "A man child hath been born unto thee"; and a nurse
+was found for him and women to watch over him and tend him, and the
+people rejoiced throughout the whole land. And the King sat down to
+enjoy a feast, and he began to call the child by his name, and he loved
+him very dearly, and at that same time the King gave him the title of
+"Royal son of Kash."[1] Some time after this His Majesty appointed him
+"Erpā"[2] of the whole country. And when he had served the office of
+Erpā for many years, His Majesty flew up to heaven (_i.e._ he died). And
+the King (_i.e._ Bata) said, "Let all the chief princes be summoned
+before me, so that I may inform them about everything which hath
+happened unto me." And they brought his wife, and he entered into
+judgment with her, and the sentence which he passed upon her was carried
+out. And Anpu, the brother of the King, was brought unto His Majesty,
+and the King made him Erpā of the whole country. When His Majesty had
+reigned over Egypt for twenty years, he departed to life (_i.e._ he
+died), and his brother Anpu took his place on the day in which he was
+buried.
+
+Here endeth the book happily [in] peace.[3]
+
+[Footnote 1: _i.e._ Prince of Kash, or Viceroy of the Sūdān.]
+
+[Footnote 2: _i.e._ hereditary chief, or heir.]
+
+[Footnote 3: According to the colophon, the papyrus was written for an
+officer of Pharaoh's treasury, called Qakabu, and the scribes Herua and
+Meremaptu by Annana, the scribe, the lord of books. The man who shall
+speak [against] this book shall have Thoth for a foe!]
+
+Under the heading of this chapter may well be included the Story of the
+Shipwrecked Traveller. The text of this remarkable story is written in
+the hieratic character upon a roll of papyrus, which is preserved in the
+Imperial Library at St. Petersburg. It is probable that a layer of facts
+underlies the story, but the form in which we have it justifies us in
+assigning to it a place among the fairy stories of Ancient Egypt.
+Prefixed to the narrative of the shipwrecked traveller is the following:
+
+"A certain servant of wise understanding hath said, Let thy heart be of
+good cheer, O prince. Verily we have arrived at [our] homes. The mallet
+hath been grasped, and the anchor-post hath been driven into the ground,
+and the bow of the boat hath grounded on the bank. Thanksgivings have
+been offered up to God, and every man hath embraced his neighbour. Our
+sailors have returned in peace and safety, and our fighting men have
+lost none of their comrades, even though we travelled to the uttermost
+parts of Uauat (Nubia), and through the country of Senmut (Northern
+Nubia). Verily we have arrived in peace, and we have reached our own
+land [again]. Hearken, O prince, unto me, even though I be a poor man.
+Wash thyself, and let water run over thy fingers. I would that thou
+shouldst be ready to return an answer to the man who addresseth thee,
+and to speak to the King [from] thy heart, and assuredly thou must give
+thine answer promptly and without hesitation. The mouth of a man
+delivereth him, and his words provide a covering for [his] face. Act
+thou according to the promptings of thine heart, and when thou hast
+spoken [thou wilt have made him] to be at rest." The shipwrecked
+traveller then narrates his experiences in the following words: I will
+now speak and give thee a description of the things that [once] happened
+to me myself [when] I was journeying to the copper mines of the king. I
+went down into the sea[1] in a ship that was one hundred and fifty
+cubits (225 feet) in length, and forty cubits (60 feet) in breadth, and
+it was manned by one hundred and fifty sailors who were chosen from
+among the best sailors of Egypt. They had looked upon the sky, they had
+looked upon the land, and their hearts were more understanding than the
+hearts of lions. Now although they were able to say beforehand when a
+tempest was coming, and could tell when a squall was going to rise
+before it broke upon them, a storm actually overtook us when we were
+still on the sea. Before we could make the land the wind blew with
+redoubled violence, and it drove before it upon us a wave that was eight
+cubits (12 feet) [high]. A plank was driven towards me by it, and I
+seized it; and as for the ship, those who were therein perished, and not
+one of them escaped.
+
+[Footnote 1: The sea was the Red Sea, and the narrator must have been on
+his way to Wādī Maghārah or Sarābīt al-Khādim in the Peninsula of
+Sinai.]
+
+Then a wave of the sea bore me along and cast me up upon an island, and
+I passed three days there by myself, with none but mine own heart for a
+companion; I laid me down and slept in a hollow in a thicket, and I
+hugged the shade. And I lifted up my legs (_i.e._ I walked about), so
+that I might find out what to put in my mouth, and I found there figs
+and grapes, and all kinds of fine large berries; and there were there
+gourds, and melons, and pumpkins as large as barrels (?), and there were
+also there fish and water-fowl. There was no [food] of any sort or kind
+that did not grow in this island. And when I had eaten all I could eat,
+I laid the remainder of the food upon the ground, for it was too much
+for me [to carry] in my arms. I then dug a hole in the ground and made a
+fire, and I prepared pieces of wood and a burnt-offering for the gods.
+
+And I heard a sound [as of] thunder, which I thought to be [caused by] a
+wave of the sea, and the trees rocked and the earth quaked, and I
+covered my face. And I found [that the sound was caused by] a serpent
+that was coming towards me. It was thirty cubits (45 feet) in length,
+and its beard was more than two cubits in length, and its body was
+covered with [scales of] gold, and the two ridges over its eyes were of
+pure lapis-lazuli (_i.e._ they were blue); and it coiled its whole
+length up before me. And it opened its mouth to me, now I was lying flat
+on my stomach in front of it, and it said unto me, "Who hath brought
+thee hither? Who hath brought thee hither, O miserable one? Who hath
+brought thee hither? If thou dost not immediately declare unto me who
+hath brought thee to this island, I will make thee to know what it is to
+be burnt with fire, and thou wilt become a thing that is invisible. Thou
+speakest to me, but I cannot hear what thou sayest; I am before thee,
+dost thou not know me?" Then the serpent took me in its mouth, and
+carried me off to the place where it was wont to rest, and it set me
+down there, having done me no harm whatsoever; I was sound and whole,
+and it had not carried away any portion of my body. And it opened its
+mouth to me whilst I was lying flat on my stomach, and it said unto me,
+"Who hath brought thee thither? Who hath brought thee hither, O
+miserable one? Who hath brought thee to this island of the sea, the two
+sides of which are in the waves?"
+
+Then I made answer to the serpent, my two hands being folded humbly
+before it, and I said unto it, "I am one who was travelling to the mines
+on a mission of the king in a ship that was one hundred and fifty cubits
+long, and fifty cubits in breadth, and it was manned by a crew of one
+hundred and fifty men, who were chosen from among the best sailors of
+Egypt. They had looked upon the sky, they had looked upon the earth, and
+their hearts were more understanding than the hearts of lions. They were
+able to say beforehand when a tempest was coming, and to tell when a
+squall was about to rise before it broke. The heart of every man among
+them was wiser than that of his neighbour, and the arm of each was
+stronger than that of his neighbour; there was not one weak man among
+them. Nevertheless it blew a gale of wind whilst we were still on the
+sea and before we could make the land. A gale rose, which continued to
+increase in violence, and with it there came upon [us] a wave eight
+cubits [high]. A plank of wood was driven towards me by this wave, and I
+seized it; and as for the ship, those who were therein perished and not
+one of them escaped alive [except] myself. And now behold me by thy
+side! It was a wave of the sea that brought me to this island."
+
+And the serpent said unto me, "Have no fear, have no fear, O little one,
+and let not thy face be sad, now that thou hast arrived at the place
+where I am. Verily, God hath spared thy life, and thou hast been brought
+to this island where there is food. There is no kind of food that is not
+here, and it is filled with good things of every kind. Verily, thou
+shalt pass month after month on this island, until thou hast come to the
+end of four months, and then a ship shall come, and there shall be
+therein sailors who are acquaintances of thine, and thou shalt go with
+them to thy country, and thou shalt die in thy native town." [And the
+serpent continued,] "What a joyful thing it is for the man who hath
+experienced evil fortunes, and hath passed safely through them, to
+declare them! I will now describe unto thee some of the things that have
+happened unto me on this island. I used to live here with my brethren,
+and with my children who dwelt among them; now my children and my
+brethren together numbered seventy-five. I do not make mention of a
+little maiden who had been brought to me by fate. And a star fell [from
+heaven], and these (_i.e._ his children, and his brethren, and the
+maiden) came into the fire which fell with it. I myself was not with
+those who were burnt in the fire, and I was not in their midst, but I
+[well-nigh] died [of grief] for them. And I found a place wherein I
+buried them all together. Now, if thou art strong, and thy heart
+flourisheth, thou shalt fill both thy arms (_i.e._ embrace) with thy
+children, and thou shalt kiss thy wife, and thou shalt see thine own
+house, which is the most beautiful thing of all, and thou shalt reach
+thy country, and thou shalt live therein again together with thy
+brethren, and dwell therein."
+
+Then I cast myself down flat upon my stomach, and I pressed the ground
+before the serpent with my forehead, saying, "I will describe thy power
+to the King, and I will make him to understand thy greatness. I will
+cause to be brought unto thee the unguent and spices called _aba_, and
+_hekenu_, and _inteneb_, and _khasait_, and the incense that is offered
+up in the temples, whereby every god is propitiated. I will relate [unto
+him] the things that have happened unto me, and declare the things that
+have been seen by me through thy power, and praise and thanksgiving
+shall be made unto thee in my city in the presence of all the nobles of
+the country. I will slaughter bulls for thee, and will offer them up as
+burnt-offerings, and I will pluck feathered fowl in thine [honour]. And
+I will cause to come to thee boats laden with all the most costly
+products of the land of Egypt, even according to what is done for a god
+who is beloved by men and women in a land far away, whom they know not."
+Then the serpent smiled at me, and the things which I had said to it
+were regarded by it in its heart as nonsense, for it said unto me, "Thou
+hast not a very great store of myrrh [in Egypt], and all that thou hast
+is incense. Behold, I am the Prince of Punt, and the myrrh which is
+therein belongeth to me. And as for the _heken_ which thou hast said
+thou wilt cause to be brought to me, is it not one of the chief
+[products] of this island? And behold, it shall come to pass that when
+thou hast once departed from this place, thou shalt never more see this
+island, for it shall disappear into the waves."
+
+And in due course, even as the serpent had predicted, a ship arrived,
+and I climbed up to the top of a high tree, and I recognised those who
+were in it. Then I went to announce the matter to the serpent, but I
+found that it had knowledge thereof already. And the serpent said unto
+me, "A safe [journey], a safe [journey], O little one, to thy house.
+Thou shalt see thy children [again]. I beseech thee that my name may be
+held in fair repute in thy city, for verily this is the thing which I
+desire of thee." Then I threw myself flat upon my stomach, and my two
+hands were folded humbly before the serpent. And the serpent gave me a
+[ship-] load of things, namely, myrrh, _heken, inteneb, khasait,
+thsheps_ and _shaas_ spices, eye-paint (antimony), skins of panthers,
+great balls of incense, tusks of elephants, greyhounds, apes, monkeys,
+and beautiful and costly products of all sorts and kinds. And when I had
+loaded these things into the ship, and had thrown myself flat upon my
+stomach in order to give thanks unto it for the same, it spake unto me,
+saying, "Verily thou shalt travel to [thy] country in two months, and
+thou shalt fill both thy arms with thy children, and thou shalt renew
+thy youth in thy coffin." Then I went down to the place on the sea-shore
+where the ship was, and I hailed the bowmen who were in the ship, and I
+spake words of thanksgiving to the lord of this island, and those who
+were in the ship did the same. Then we set sail, and we journeyed on and
+returned to the country of the King, and we arrived there at the end of
+two months, according to all that the serpent had said. And I entered
+into the presence of the King, and I took with me for him the offerings
+which I had brought out of the island. And the King praised me and
+thanked me in the presence of the nobles of all his country, and he
+appointed me to be one of his bodyguard, and I received my wages along
+with those who were his [regular] servants.
+
+Cast thou thy glance then upon me [O Prince], now that I have set my
+feet on my native land once more, having seen and experienced what I
+have seen and experienced. Hearken thou unto me, for verily it is a
+good thing to hearken unto men. And the Prince said unto me, "Make not
+thyself out to be perfect, my friend! Doth a man give water to a fowl at
+daybreak which he is going to kill during the day?"
+
+Here endeth [The Story of the Shipwrecked Traveller], which hath been
+written from the beginning to the end thereof according to the text that
+hath been found written in an [ancient] book. It hath been written
+(_i.e._ copied) by Ameni-Amen-āa, a scribe with skilful fingers. Life,
+strength, and health be to him!
+
+
+
+
+                              CHAPTER XII
+
+                       EGYPTIAN HYMNS TO THE GODS
+
+
+In this chapter are given translations of Hymns that were sung in the
+temples in honour of the great gods of Egypt between 1600 B.C. and 900
+B.C., and of Hymns that were used by kings and private individuals. The
+following Hymn to Amen-Rā is found in a papyrus preserved in the
+Egyptian Museum in Cairo; the asterisk marks groups of words which are
+equivalent to our lines in poetical compositions.
+
+I. A Hymn to Amen-Rā,* the Bull, dweller in Anu, chief of all the gods,*
+the beneficent god, beloved one,* giving the warmth of life to all*
+beautiful cattle.*
+
+II. Homage to thee, Amen-Rā, Lord of the throne of Egypt.* Master of the
+Apts (Karnak).* Kamutef at the head of his fields.* The long-strider,
+Master of the Land of the South.* Lord of the Matchau (Nubians),
+Governor of Punt,* King of heaven, first-born son of earth,* Lord of
+things that are, stablisher of things (_i.e._ the universe), stablisher
+of all things.*
+
+III. One in his actions, as with the gods,* Beneficent Bull of the
+Company of the Gods (or of the Nine Gods),* Chief of all the gods,* Lord
+of Truth, father of the gods,* maker of men, creator of all animals,*
+Lord of things that are, creator of the staff of life,* Maker of the
+herbage that sustaineth the life of cattle.*
+
+IV. Power made by Ptah,* Beautiful child of love.* The gods ascribe
+praises to him.* Maker of things celestial [and] of things terrestrial,
+he illumineth Egypt,* Traverser of the celestial heights in peace.* King
+of the South, King of the North, Rā, whose word is truth, Chief of
+Egypt.* Mighty in power, lord of awe-inspiring terror,* Chief, creator
+of everything on earth,* Whose dispensations are greater than those of
+every other god.*
+
+V. The gods rejoice in his beautiful acts.* They acclaim him in the
+Great House (_i.e._ the sky).* They crown him with crowns in the House
+of Fire.* They love the odour of him,* when he cometh from Punt.*[1]
+Prince of the dew, he traverseth the lands of the Nubians.* Beautiful of
+face, [he] cometh from the Land of the God.*[2]
+
+[Footnote 1: The Southern and Eastern Sūdān.]
+
+[Footnote 2: Somaliland and Southern Arabia.]
+
+VI. The gods fall down awestruck at his feet,* when they recognise His
+Majesty their Lord.* Lord of terror, great one of victory,* Great one of
+Souls, mighty one of crowns.* He maketh offerings abundant, [and]
+createth food.* Praise be unto thee, creator of the gods.* Suspender of
+the sky, who hammered out the earth.*
+
+VII. Strong Watcher, Menu-Amen,* Lord of eternity, creator of
+everlastingness,* Lord of praises, chief of the Apts (Karnak and Luxor),
+firm of horns, beautiful of faces.*
+
+VIII. Lord of the Urrt Crown, with lofty plumes,* Whose diadem is
+beautiful, whose White Crown is high.* Mehen and the Uatchti serpents
+belong to his face.* His apparel (?) is in the Great House,* the double
+crown, the _nemes_ bandlet, and the helmet.* Beautiful of face, he
+receiveth the Atef crown.* Beloved of the South and North.* Master of
+the double crown he receiveth the _ames_ sceptre.* He is the Lord of the
+Mekes sceptre and the whip.*
+
+IX. Beautiful Governor, crowned with the White Crown,* Lord of light,
+creator of splendour,* The gods ascribe to him praises.* He giveth his
+hand to him that loveth him.* The flame destroyeth his enemies.* His eye
+overthroweth the Seba devil.* It casteth forth its spear, which pierceth
+the sky, and maketh Nak to vomit (?) what it hath swallowed.*
+
+X. Homage to thee, Rā, Lord of Truth.* Hidden is the shrine of the Lord
+of the gods.* Khepera in his boat* giveth the order, and the gods come
+into being.* [He is] Tem, maker of the Rekhit beings,* however many be
+their forms he maketh them to live,* distinguishing one kind from
+another.*
+
+XI. He heareth the cry of him that is oppressed.* He is gracious of
+heart to him that appealeth to him.* He delivereth the timid man from
+the man of violence.* He regardeth the poor man and considereth [his]
+misery.*
+
+XII. He is the lord Sa (_i.e._ Taste); abundance is his utterance.* The
+Nile cometh at his will.* He is the lord of graciousness, who is greatly
+beloved.* He cometh and sustaineth mankind.* He setteth in motion
+everything that is made.* He worketh in the Celestial Water,* making to
+be the pleasantness of the light.* The gods rejoice in [his] beauties,*
+and their hearts live when they see him.*
+
+XIII. He is Rā who is worshipped in the Apts.* He is the one of many
+crowns in the House of the Benben[1] Stone.* He is the god Ani, the lord
+of the ninth-day festival.* The festival of the sixth day and the Tenat
+festival are kept for him.* He is KING, life, strength, and health be to
+him! and the Lord of all the gods.* He maketh himself to be seen in the
+horizon,* Chief of the beings of the Other World.* His name is hidden
+from the gods who are his children,* in his name of "Amen."*[2]
+
+[Footnote 1: The Benben was the abode of the Spirit of Rā at times.]
+
+[Footnote 2: _Amen_ means "hidden."]
+
+XIV. Homage to thee, dweller in peace. Lord of joy of heart, mighty one
+of crowns,* lord of the Urrt Crown with the lofty plumes,* with a
+beautiful tiara and a lofty White Crown.* The gods love to behold thee.*
+The double crown is stablished on thy head.* Thy love passeth throughout
+Egypt.* Thou sendest out light, thou risest with [thy] two beautiful
+eyes.* The Pāt beings [faint] when thou appearest in the sky,* animals
+become helpless under thy rays.* Thy loveliness is in the southern sky,*
+thy graciousness is in the northern sky.* Thy beauties seize upon
+hearts,* thy loveliness maketh the arms weak,* thy beautiful operations
+make the hands idle,* hearts become weak at the sight of thee.*
+
+XV. [He is] the Form One, the creator of everything that is.* The One
+only, the creator of things that shall be.* Men and women proceeded from
+his two eyes. His utterance became the gods.* He is the creator of the
+pasturage wherein herds and flocks live,* [and] the staff of life for
+mankind.* He maketh to live the fish in the river,* and the geese and
+the feathered fowl of the sky.* He giveth air to the creature that is in
+the egg. He nourisheth the geese in their pens.* He maketh to live the
+water-fowl,* and the reptiles and every insect that flieth.* He
+provideth food for the mice in their holes,* he nourisheth the flying
+creatures on every bough.*
+
+XVI. Homage to thee, O creator of every one of these creatures,* the One
+only whose hands are many.* He watcheth over all those who lie down to
+sleep,* he seeketh the well-being of his animal creation,* Amen,
+establisher of every thing,* Temu-Herukhuti.* They all praise thee with
+their words,* adorations be to thee because thou restest among us,* we
+smell the earth before thee because thou hast fashioned us.*
+
+XVII. All the animals cry out, "Homage to thee."* Every country adoreth
+thee,* to the height of heaven, to the breadth of the earth,* to the
+depths of the Great Green Sea.* The gods bend their backs in homage to
+thy Majesty,* to exalt the Souls of their Creator,* they rejoice when
+they meet their begetter.* They say unto thee, "Welcome, O father of the
+fathers of all the gods,* suspender of the sky, beater out of the
+earth,* maker of things that are, creator of things that shall be,*
+KING, life, strength, and health be to thee! Chief of the gods, we
+praise thy Souls,* inasmuch as thou hast created us. Thou workest for us
+thy children,* we adore thee because thou restest among us."*
+
+XVIII. Homage to thee, O maker of everything that is.* Lord of Truth,
+father of the gods,* maker of men, creator of animals,* lord of the
+divine grain, making to live the wild animals of the mountains.* Amen,
+Bull, Beautiful Face,* Beloved one in the Apts,* great one of diadems in
+the House of the Benben Stone,* binding on the tiara in Anu (On),*
+judge of the Two Men (_i.e._ Horus and Set) in the Great Hall.*
+
+XIX. Chief of the Great Company of the gods,* One only, who hath no
+second,* President of the Apts,* Ani, President of his Company of the
+gods,* living by Truth every day,* Khuti, Horus of the East.* He hath
+created the mountains, the gold* [and] the real lapis-lazuli by his
+will,* the incense and the natron that are mixed by the Nubians,* and
+fresh myrrh for thy nostrils.* Beautiful Face, coming from the Nubians,*
+Amen-Rā, lord of the throne of Egypt,* President of the Apts,* Ani,
+President of his palace.*
+
+XX. King, One among the gods.* [His] names are so many, how many cannot
+be known.* He riseth in the eastern horizon, he setteth in the western
+horizon.*
+
+XXI. He overthroweth his enemies at dawn, when he is born each day.*
+Thoth exalteth his two eyes.* When he setteth in his splendour the gods
+rejoice in his beauties,* and the Apes _(i.e._ dawn spirits) exalt him.*
+Lord of the Sektet Boat and of the Āntet Boat,* they transport thee
+[over] Nu in peace.* Thy sailors rejoice* when they see thee
+overthrowing the Seba fiend,* [and] stabbing his limbs with the knife.*
+The flame devoureth him, his soul is torn out of his body,* the feet (?)
+of this serpent Nak are carried off.*
+
+XXII. The gods rejoice, the sailors of Rā are satisfied.* Anu
+rejoiceth,* the enemies of Temu are overthrown.* The Apts are in peace.*
+The heart of the goddess Nebt-ānkh is happy,* [for] the enemies of her
+Lord are overthrown.* The gods of Kher-āha make adorations [to him].*
+Those who are in their hidden shrines smell the earth before him,* when
+they see him mighty in his power.*
+
+XXIII. [O] Power of the gods,* [lord of] Truth, lord of the Apts,* in
+thy name of "Maker of Truth."* Lord of food, bull of offerings,* in thy
+name of "Amen-Ka-mutef,"* Maker of human beings,* maker to be of ...,
+creator of everything that is* in thy name of "Temu Khepera."*
+
+XXIV. Great Hawk, making the body festal.* Beautiful Face, making the
+breast festal,* Image ... with the lofty Mehen crown.* The two
+serpent-goddesses fly before him.* The hearts of the Pāt beings leap
+towards him.* The Hememet beings turn to him.* Egypt rejoiceth at his
+appearances.* Homage to thee, Amen-Rā, Lord of the throne of Egypt.* His
+town [Thebes] loveth him when he riseth.*
+                 HERE ENDETH * [THE HYMN] IN PEACE,*
+                    ACCORDING TO AN ANCIENT COPY.*
+
+
+The following extract is taken from a work in which the power and glory
+of Amen are described in a long series of Chapters; the papyrus in which
+it is written is in Leyden.
+
+"[He, _i.e._ Amen], driveth away evils and scattereth diseases. He is
+the physician who healeth the eye without [the use of] medicaments. He
+openeth the eyes, he driveth away inflammation (?)... He delivereth whom
+he pleaseth, even from the Tuat (the Other World). He saveth a man from
+what is ordained for him at the dictates of his heart. To him belong
+both eyes and ears, [he is] on every path of him whom he loveth. He
+heareth the petitions of him that appealeth to him. He cometh from afar
+to him that calleth [before] a moment hath passed. He maketh high
+(_i.e._ long) the life [of a man], he cutteth it short. To him whom he
+loveth he giveth more than hath been fated for him. [When] Amen casteth
+a spell on the water, and his name is on the waters, if this name of his
+be uttered the crocodile (?) hath no power. The winds are driven back,
+the hurricane is repulsed. At the remembrance of him the wrath of the
+angry man dieth down. He speaketh the gentle word at the moment of
+strife. He is a pleasant breeze to him that appealeth to him. He
+delivereth the helpless one. He is the wise (?) god whose plans are
+beneficent.... He is more helpful than millions to the man who hath set
+him in his heart. One warrior [who fighteth] under his name is better
+than hundreds of thousands. Indeed he is the beneficent strong one. He
+is perfect [and] seizeth his moment; he is irresistible.... All the gods
+are three, Amen, Rā and Ptah, and there are none like unto them. He
+whose name is hidden is Amen. Rā belongeth to him as his face, and his
+body is Ptah. Their cities are established upon the earth for ever,
+[namely,] Thebes, Anu (Heliopolis), and Hetkaptah (Memphis). When a
+message is sent from heaven it is heard in Anu, and is repeated in
+Memphis to the Beautiful Face (_i.e._ Ptah). It is done into writing, in
+the letters of Thoth (_i.e._ hieroglyphs), and despatched to the City of
+Amen (_i.e._ Thebes), with their things. The matters are answered in
+Thebes.... His heart is Understanding, his lips are Taste, his Ka is all
+the things that are in his mouth. He entereth, the two caverns are
+beneath his feet. The Nile appeareth from the hollow beneath his
+sandals. His soul is Shu, his heart is Tefnut. He is Heru-Khuti in the
+upper heaven. His right eye is day. His left eye is night. He is the
+leader of faces on every path. His body is Nu. The dweller in it is the
+Nile, producing everything that is, nourishing all that is. He breatheth
+breath into all nostrils. The Luck and the Destiny of every man are with
+him. His wife is the earth, he uniteth with her, his seed is the tree of
+life, his emanations are the grain."
+
+
+                           HYMNS TO THE SUN-GOD
+
+The following extracts from Hymns to the Sun-god and Osiris are written
+in the hieratic character upon slices of limestone now preserved in the
+Egyptian Museum in Cairo.
+
+"Well dost thou watch, O Horus, who sailest over the sky, thou child who
+proceedest from the divine father, thou child of fire, who shinest like
+crystal, who destroyest the darkness and the night. Thou child who
+growest rapidly, with gracious form, who restest in thine eye. Thou
+wakest up men who are asleep on their beds, and the reptiles in their
+nests. Thy boat saileth on the fiery Lake Neserser, and thou traversest
+the upper sky by means of the winds thereof. The two daughters of the
+Nile-god crush for thee the fiend Neka, Nubti (_i.e._ Set) pierceth him
+with his arrows. Keb seizeth (?) him by the joint of his back, Serqet
+grippeth him at his throat. The flame of this serpent that is over the
+door of thy house burneth him up. The Great Company of the Gods are
+wroth with him, and they rejoice because he is cut to pieces. The
+Children of Horus grasp their knives, and inflict very many gashes in
+him. Hail! Thine enemy hath fallen, and Truth standeth firm before thee.
+When thou again transformest thyself into Tem, thou givest thy hand to
+the Lords of Akert (_i.e._ the dead), those who lie in death give thanks
+for thy beauties when thy light falleth upon them. They declare unto
+thee what is their hearts' wish, which is that they may see thee again.
+When thou hast passed them by, the darkness covereth them, each one in
+his coffin. Thou art the lord of those who cry out (?) to thee, the god
+who is beneficent for ever. Thou art the Judge of words and deeds, the
+Chief of chief judges, who stablishest truth, and doest away sin. May he
+who attacketh me be judged rightly, behold, he is stronger than I am; he
+hath seized upon my office, and hath carried it off with falsehood. May
+it be restored to me."
+
+
+                             HYMN TO OSIRIS
+
+"[Praise be] unto thee, O thou who extendest thine arms, who liest
+asleep on thy side, who liest on the sand, the Lord of the earth, the
+divine mummy.... Thou art the Child of the Earth Serpent, of great age.
+Thy head ... and goeth round over thy feet. Rā-Khepera shineth upon thy
+body, when thou liest on thy bed in the form of Seker, so that he may
+drive away the darkness that shroudeth thee, and may infuse light in thy
+two eyes. He passeth a long period of time shining upon thee, and
+sheddeth tears over thee. The earth resteth upon thy shoulders, and its
+corners rest upon thee as far as the four pillars of heaven. If thou
+movest thyself, the earth quaketh, for thou art greater than.... [The
+Nile] appeareth out of the sweat of thy two hands. Thou breathest forth
+the air that is in thy throat into the nostrils of men; divine is that
+thing whereon they live. Through thy nostrils (?) subsist the flowers,
+the herbage, the reeds, the flags (?), the barley, the wheat, and the
+plants whereon men live. If canals are dug ... and houses and temples
+are built, and great statues are dragged along, and lands are ploughed
+up, and tombs and funerary monuments are made, they [all] rest upon
+thee. It is thou who makest them. They are upon thy back. They are more
+than can be done into writing (_i.e._ described). There is no vacant
+space on thy back, they all lie on thy back, and yet [thou sayest] not,
+"I am [over] weighted therewith. Thou art the father and mother of men
+and women, they live by thy breath, they eat the flesh of thy members.
+'Pautti' (_i.e._ Primeval God) is thy name." The writer of this hymn
+says in the four broken lines that remain that he is unable to
+understand the nature (?) of Osiris, which is hidden (?), and his
+attributes, which are sublime.
+
+
+                             HYMN TO SHU
+
+The following Hymn is found in the Magical Papyrus (Harris, No. 501),
+which is preserved in the British Museum. The text is written in the
+hieratic character, and reads:
+
+"Homage to thee, O flesh and bone of Rā, thou first-born son who didst
+proceed from his members, who wast chosen to be the chief of those who
+were brought forth, thou mighty one, thou divine form, who art endowed
+with strength as the lord of transformations. Thou overthrowest the Seba
+fiends each day. The divine boat hath the wind [behind it], thy heart is
+glad. Those who are in the Āntti Boat utter loud cries of joy when they
+see Shu, the son of Rā, triumphant, [and] driving his spear into the
+serpent fiend Nekau. Rā setteth out to sail over the heavens at dawn
+daily. The goddess Tefnut is seated on thy head, she hurleth her flames
+of fire against thy enemies, and maketh them to be destroyed utterly.
+Thou art equipped by Rā, thou art mighty through his words of power,
+thou art the heir of thy father upon his throne, and thy Doubles rest in
+the Doubles of Rā, even as the taste of what hath been in the mouth
+remaineth therein. A will hath been done into writing by the lord of
+Khemenu (Thoth), the scribe of the library of Rā-Harmakhis, in the hall
+of the divine house (or temple) of Anu (Heliopolis), stablished,
+perfected, and made permanent in hieroglyphs under the feet of
+Rā-Harmakhis, and he shall transmit it to the son of his son for ever
+and ever. Homage to thee, O son of Rā, who wast begotten by Temu
+himself. Thou didst create thyself, and thou hadst no mother. Thou art
+Truth, the lord of Truth, thou art the Power, the ruling power of the
+gods. Thou dost conduct the Eye of thy father Rā. They give gifts unto
+thee into thine own hands. Thou makest to be at peace the Great Goddess,
+when storms are passing over her. Thou dost stretch out the heavens on
+high, and dost establish them with thine own hands. Every god boweth in
+homage before thee, the King of the South, the King of the North, Shu,
+the son of RĀ, life, strength and health be to thee! Thou, O great god
+Pautti, art furnished with the brilliance of the Eye [of Rā] in
+Heliopolis, to overthrow the Seba fiends on behalf of thy father. Thou
+makest the divine Boat to sail onwards in peace. The mariners who are
+therein exult, and all the gods shout for joy when they hear thy divine
+name. Greater, yea greater (_i.e._ twice great) art thou than the gods
+in thy name of Shu, son of Rā."
+
+
+
+
+                            CHAPTER XIII
+
+                  MORAL AND PHILOSOPHICAL LITERATURE
+
+
+Side by side with the great mass of literature of a magical and
+religious character that flourished in Egypt under the Ancient Empire,
+we find that there existed also a class of writings that are remarkably
+like those contained in the Book of Proverbs, which is attributed to
+Solomon, the King of Israel, and in "Ecclesiasticus," and the "Book of
+Wisdom." The priests of Egypt took the greatest trouble to compose Books
+of the Dead and Guides to the Other World in order to help the souls of
+the dead to traverse in safety the region that lay between this world
+and the next, or Dead Land, and the high officials who flourished under
+the Pharaohs of the early dynasties drew up works, the object of which
+was to enable the living man to conduct himself in such a way as to
+satisfy his social superiors, to please his equals, and to content his
+inferiors, and at the same time to advance to honours and wealth
+himself. These works represent the experience, and shrewdness, and
+knowledge which their writers had gained at the Court of the Pharaohs,
+and are full of sound worldly wisdom and high moral excellence. They
+were written to teach young men of the royal and aristocratic classes to
+fear God, to honour the king, to do their duty efficiently, to lead
+strictly moral, if not exactly religious, lives, to treat every man with
+the respect due to his position in life, to cultivate home life, and to
+do their duty to their neighbours, both to those who were rich and those
+who were poor. The oldest Egyptian book of Moral Precepts, or Maxims, or
+Admonitions, is that of Ptah-hetep, governor of the town of Memphis, and
+high confidential adviser of the king; he flourished in the reign of
+Assa, a king of the fifth dynasty, about 3500 B.C. His work is found,
+more or less complete, in several papyri, which are preserved in the
+British Museum and in the National Library in Paris, and extracts from
+it, which were used by Egyptian pupils in the schools attached to the
+temples, and which are written upon slices of limestone, are to be seen
+in the Egyptian Museum in Cairo and elsewhere. The oldest copy of the
+work contains many mistakes, and in some places the text is
+unintelligible, but many parts of it can be translated, and the
+following extracts will illustrate the piety and moral worth, and the
+sagacity and experience of the shrewd but kindly "man of the world" who
+undertook to guide the young prince of his day. The sage begins his work
+with a lament about the evil effects that follow old age in a man--
+
+"Depression seizeth upon him every day, his eyesight faileth, his ears
+become deaf, his strength declineth, his heart hath no rest, the mouth
+becometh silent and speaketh not, the intelligence diminisheth, and it
+is impossible to remember to-day what happened yesterday. The bones are
+full of pain, the pursuit that was formerly attended with pleasure is
+now fraught with pain, and the sense of taste departeth. Old age is the
+worst of all the miseries that can befall a man. The nose becometh
+stopped up and one cannot smell at all." At this point Ptah-hetep asks,
+rhetorically, "Who will give me authority to speak? Who is it that will
+authorise me to repeat to the prince the Precepts of those who had
+knowledge of the wise counsels of the learned men of old? "In answer to
+these questions the king replies to Ptah-hetep, "Instruct thou my son in
+the words of wisdom of olden time. It is instruction of this kind alone
+that formeth the character of the sons of noblemen, and the youth who
+hearkeneth to such instruction will acquire a right understanding and
+the faculty of judging justly, and he will not feel weary of his
+duties." Immediately following these words come the "Precepts of
+beautiful speech" of Ptah-hetep, whose full titles are given, viz. the
+Erpā, the Duke, the father of the god _(i.e._ the king), the friend of
+God, the son of the king. Governor of Memphis, confidential servant of
+the king. These Precepts instruct the ignorant, and teach them to
+understand fine speech; among them are the following:
+
+"Be not haughty because of thy knowledge. Converse with the ignorant man
+as well as with him that is educated.
+
+"Do not terrify the people, for if thou dost, God will punish thee. If
+any man saith that he is going to live by these means, God will make his
+mouth empty of food. If a man saith that he is going to make himself
+powerful (or rich) thereby, saying, 'I shall reap advantage, having
+knowledge,' and if he saith, 'I will beat down the other man,' he will
+arrive at the result of being able to do nothing. Let no man terrify the
+people, for the command of God is that they shall enjoy rest.
+
+"If thou art one of a company seated to eat in the house of a man who is
+greater than thyself, take what he giveth thee [without remark]. Set it
+before thee. Look at what is before thee, but not too closely, and do
+not look at it too often. The man who rejecteth it is an ill-mannered
+person. Do not speak to interrupt when he is speaking, for one knoweth
+not when he may disapprove. Speak when he addresseth thee, and then thy
+words shall be acceptable. When a man hath wealth he ordereth his
+actions according to his own dictates. He doeth what he willeth.... The
+great man can effect by the mere lifting up of his hand what a [poor]
+man cannot. Since the eating of bread is according to the dispensation
+of God, a man cannot object thereto.
+
+"If thou art a man whose duty it is to enter into the presence of a
+nobleman with a message from another nobleman, take care to say
+correctly and in the correct way what thou art sent to say; give the
+message exactly as he said it. Take great care not to spoil it in
+delivery and so to set one nobleman against another. He who wresteth the
+truth in transmitting the message, and only repeateth it in words that
+give pleasure to all men, gentleman or common man, is an abominable
+person.
+
+"If thou art a farmer, till the field which the great God hath given
+thee. Eat not too much when thou art near thy neighbours.... The
+children of the man who, being a man of substance, seizeth [prey] like
+the crocodile in the presence of the field labourers, are cursed because
+of his behaviour, his father suffereth poignant grief, and as for the
+mother who bore him, every other woman is happier than she. A man who is
+the leader of a clan (or tribe) that trusteth him and followeth him
+becometh a god.
+
+"If thou dost humble thyself and dost obey a wise man, thy behaviour
+will be held to be good before God. Since thou knowest who are to serve,
+and who are to command, let not thy heart magnify itself against the
+latter. Since thou knowest who hath the power, hold in fear him that
+hath it....
+
+"Be diligent at all times. Do more than is commanded. Waste not the time
+wherein thou canst labour; he is an abominable man who maketh a bad use
+of his time. Lose no chance day by day in adding to the riches of thy
+house. Work produceth wealth, and wealth endureth not when work is
+abandoned.
+
+"If thou art a wise man, beget a son who shall be pleasing unto God.
+
+"If thou art a wise man, be master of thy house. Love thy wife
+absolutely, give her food in abundance, and raiment for her back; these
+are the medicines for her body. Anoint her with unguents, and make her
+happy as long as thou livest. She is thy field, and she reflecteth
+credit on her possessor. Be not harsh in thy house, for she will be more
+easily moved by persuasion than by violence. Satisfy her wish, observe
+what she expecteth, and take note of that whereon she hath fixed her
+gaze. This is the treatment that will keep her in her house; if thou
+repel her advances, it is ruin for thee. Embrace her, call her by fond
+names, and treat her lovingly.
+
+"Treat thy dependants as well as thou art able, for this is the duty of
+those whom God hath blessed.
+
+"If thou art a wise man, and if thou hast a seat in the council chamber
+of thy lord, concentrate thy mind on the business [so as to arrive at] a
+wise decision. Keep silence, for this is better than to talk overmuch.
+When thou speakest thou must know what can be urged against thy words.
+To speak in the council chamber [needeth] skill and experience.
+
+"If thou hast become a great man having once been a poor man, and hast
+attained to the headship of the city, study not to take the fullest
+advantage of thy situation. Be not harsh in respect of the grain, for
+thou art only an overseer of the food of God.
+
+"Think much, but keep thy mouth closed; if thou dost not how canst thou
+consult with the nobles? Let thy opinion coincide with that of thy lord.
+Do what he saith, and then he shall say of thee to those who are
+listening, 'This is my son.'"
+
+The above and all the other Precepts of Ptah-hetep were drawn up for the
+guidance of highly-placed young men, and have little to do with
+practical, every-day morality. But whilst the Egyptian scribes who lived
+under the Middle and New Empires were ready to pay all honour to the
+writings of an earlier age, they were not slow to perceive that the
+older Precepts did not supply advice on every important subject, and
+they therefore proceeded to write supplementary Precepts. A very
+interesting collection of such Precepts is found in a papyrus preserved
+in the Egyptian Museum, Cairo. They are generally known as the "Maxims
+of Ani," and the following examples will illustrate their scope and
+character:
+
+"Celebrate thou the festival of thy God, and repeat the celebration
+thereof in its appointed season. God is wroth with the transgressor of
+this law. Bear testimony [to Him] after thy offering....
+
+"The opportunity having passed, one seeketh [in vain] to seize another.
+
+"God will magnify the name of the man who exalteth His Souls, who
+singeth His praises, and boweth before Him, who offereth incense, and
+doeth homage [to Him] in his work.
+
+"Enter not into the presence of the drunkard, even if his acquaintance
+be an honour to thee.
+
+"Beware of the woman in the street who is not known in her native town.
+Follow her not, nor any woman who is like her. Do not make her
+acquaintance. She is like a deep stream the windings of which are
+unknown.
+
+"Go not with common men, lest thy name be made to stink."
+
+"When an inquiry is held, and thou art present, multiply not speech;
+thou wilt do better if thou holdest thy peace. Act not the part of the
+chatterer.
+
+"The sanctuary of God abhorreth noisy demonstrations. Pray thou with a
+loving heart, and let thy words be hidden (or secret). Do this, and He
+will do thy business for thee. He will hearken unto thy words, and He
+will receive thy offering.
+
+"Place water before thy father and thy mother who rest in their
+tombs.... Forget not to do this when thou art outside thy house, and as
+thou doest for them so shall thy son do for thee."
+
+"Frequent not the house where men drink beer, for the words that fall
+from thy mouth will be repeated, and it is a bad thing for thee not to
+know what thou didst really say. Thou wilt fall down, thy bones may be
+broken, and there will be no one to give thee a hand [to help thee]. Thy
+boon companions who are drinking with thee will say, 'Throw this drunken
+man out of the door.' When thy friends come to look for thee, they will
+find thee lying on the ground as helpless as a babe.
+
+"When the messenger of [death] cometh to carry thee away, let him find
+thee prepared. Alas, thou wilt have no opportunity for speech, for
+verily his terror will be before thee. Say not, 'Thou art carrying me
+off in my youth.' Thou knowest not when thy death will take place. Death
+cometh, and he seizeth the babe at the breast of his mother, as well as
+the man who hath arrived at a ripe old age. Observe this, for I speak
+unto thee good advice which thou shalt meditate upon in thy heart. Do
+these things, and thou wilt be a good man, and evils of all kinds shall
+remove themselves from thee."
+
+"Remain not seated whilst another is standing, especially if he be an
+old man, even though thy social position (or rank) be higher than his.
+
+"The man who uttereth ill-natured words must not expect to receive
+good-natured deeds.
+
+"If thou journeyest on a road [made by] thy hands each day, thou wilt
+arrive at the place where thou wouldst be.
+
+"What ought people to talk about every day? Administrators of high rank
+should discuss the laws, women should talk about their husbands, and
+every man should speak about his own affairs.
+
+"Never speak an ill-natured word to any visitor; a word dropped some day
+when thou art gossiping may overturn thy house.
+
+"If thou art well-versed in books, and hast gone into them, set them in
+thy heart; whatsoever thou then utterest will be good. If the scribe be
+appointed to any position, he will converse about his documents. The
+director of the treasury hath no son, and the overseer of the seal hath
+no heir. High officials esteem the scribe, whose hand is his position of
+honour, which they do not give to children....
+
+"The ruin of a man resteth on his tongue; take heed that thou harmest
+not thyself.
+
+"The heart of a man is [like] the store-chamber of a granary that is
+full of answers of every kind; choose thou those that are good, and
+utter them, and keep those that are bad closely confined within thee. To
+answer roughly is like the brandishing of weapons, but if thou wilt
+speak kindly and quietly thou wilt always [be loved].
+
+"When thou offerest up offerings to thy God, beware lest thou offer the
+things that are an abomination [to Him]. Chatter not [during] his
+journeyings (or processions), seek not to prolong (?) his appearance,
+disturb not those who carry him, chant not his offices too loudly, and
+beware lest thou.... Let thine eye observe his dispensations. Devote
+thyself to the adoration of his name. It is he who giveth souls to
+millions of forms, and he magnifieth the man who magnifieth him....
+
+"I gave thee thy mother who bore thee, and in bearing thee she took upon
+herself a great burden, which she bore without help from me. When after
+some months thou wast born, she placed herself under a yoke, for three
+years she suckled thee.... When thou wast sent to school to be educated,
+she brought bread and beer for thee from her house to thy master
+regularly each day. Thou art now grown up, and thou hast a wife and a
+house of thy own. Keep thine eye on thy child, and bring him up as thy
+mother brought thee up. Do nothing whatsoever that will cause her
+(_i.e._ thy mother) to suffer, lest she lift up her hands to God, and He
+hear her complaint, [and punish thee].
+
+"Eat not bread, whilst another standeth by, without pointing out to him
+the bread with thy hand....
+
+"Devote thyself to God, take heed to thyself daily for the sake of God,
+and let to-morrow be as to-day. Work thou [for him]. God seeth him that
+worketh for Him, and He esteemeth lightly the man who esteemeth Him
+lightly.
+
+"Follow not after a woman, and let her not take possession of thy heart.
+
+"Answer not a man when he is wroth, but remove thyself from him. Speak
+gently to him that hath spoken in anger, for soft words are the medicine
+for his heart.
+
+"Seek silence for thyself."
+
+
+For the study of the moral character of the ancient Egyptian, a
+document, of which a mutilated copy is found on a papyrus preserved in
+the Royal Library in Berlin, is of peculiar importance. As the opening
+lines are wanting it is impossible to know what the title of the work
+was, but because the text records a conversation that took place between
+a man who had suffered grievous misfortunes, and was weary of the world
+and of all in it, and wished to kill himself, it is generally called the
+"TALK OF A MAN WHO WAS TIRED OF LIFE WITH HIS SOUL." The general meaning
+of the document is clear. The man weary of life discusses with his soul,
+as if it were a being wholly distinct from himself, whether he shall
+kill himself or not. He is willing to do so, but is only kept from his
+purpose by his soul's observation that if he does there will be no one
+to bury him properly, and to see that the funerary ceremonies are duly
+performed. This shows that the man who was tired of life was alone in
+the world, and that all his relations and friends had either forsaken
+him, or had been driven away by him. His soul then advised him to
+destroy himself by means of fire, probably, as has been suggested,
+because the ashes of a burnt body would need no further care. The man
+accepted the advice of his soul, and was about to follow it literally,
+when the soul itself drew back, being afraid to undergo the sufferings
+inherent in such a death for the body. The man then asked his soul to
+perform for him the last rites, but it absolutely refused to do so, and
+told him that it objected to death in any form, and that it had no
+desire at all to depart to the kingdom of the dead. The soul supports
+its objection to suffer by telling the man who is tired of life that the
+mere remembrance of burial is fraught with mourning, and tears, and
+sorrow. It means that a man is torn away from his house and thrown out
+upon a hill, and that he will never go up again to see the sun. And
+after all, what is the good of burial? Take the case of those who have
+had granite tombs, and funerary monuments in the form of pyramids made
+for them, and who lie in them in great state and dignity. If we look at
+the slabs in their tombs, which have been placed there on purpose to
+receive offerings from the kinsfolk and friends of the deceased, we
+shall find that they are just as bare as are the tablets for offerings
+of the wretched people who belong to the Corvée, of whom some die on the
+banks of the canals, leaving one part of their bodies on the land and
+the other in the water, and some fall into the water altogether and are
+eaten by the fish, and others under the burning heat of the sun become
+bloated and loathsome objects. Because men receive fine burials it does
+not follow that offerings of food, which will enable them to continue
+their existence, will be made by their kinsfolk. Finally the soul ends
+its speech with the advice that represented the view of the average
+Egyptian in all ages, "Follow after the day of happiness, and banish
+care," that is to say, spare no pains in making thyself happy at all
+times, and let nothing that concerns the present or the future trouble
+thee.
+
+This advice, which is well expressed by the words which the rich man
+spake to his soul, "Take thine ease, eat, drink, and be merry" (St. Luke
+xii. 19), was not acceptable to the man who was tired of life, and he at
+once addressed to his soul a series of remarks, couched in rhythmical
+language, in which he made it clear that, so far as he was concerned,
+death would be preferable to life. He begins by saying that his name is
+more detested than the smell of birds on a summer's day when the heavens
+are hot, and the smell of a handler of fish newly caught when the
+heavens are hot, and the smell of water-fowl in a bed of willows wherein
+geese collect, and the smell of fishermen in the marshes where fishing
+hath been carried on, and the stench of crocodiles, and the place where
+crocodiles do congregate. In a second group of rhythmical passages the
+man who was tired of life goes on to describe the unsatisfactory and
+corrupt condition of society, and his wholesale condemnation of it
+includes his own kinsfolk. Each passage begins with the words, "Unto
+whom do I speak this day?" and he says, "Brothers are bad, and the
+friends of to-day lack love. Hearts are shameless, and every man seizeth
+the goods of his neighbour. The meek man goeth to ground (_i.e._ is
+destroyed), and the audacious man maketh his way into all places. The
+man of gracious countenance is wretched, and the good are everywhere
+treated as contemptible. When a man stirreth thee up to wrath by his
+wickedness, his evil acts make all people laugh. One robbeth, and
+everyone stealeth the possessions of his neighbour. Disease is
+continual, and the brother who is with it becometh an enemy. One
+remembereth not yesterday, and one doeth nothing ... in this hour.
+Brothers are bad.... Faces disappear, and each hath a worse aspect than
+that of his brother. Hearts are shameless, and the man upon whom one
+leaneth hath no heart. There are no righteous men left, the earth is an
+example of those who do evil. There is no true man left, and each is
+ignorant of what he hath learnt. No man is content with what he hath; go
+with the man [you believe to be contented], and he is not [to be found].
+I am heavily laden with misery, and I have no true friend. Evil hath
+smitten the land, and there is no end to it."
+
+The state of the world being thus, the man who was tired of life is
+driven to think that there is nothing left for him but death; it is
+hopeless to expect the whole state of society to change for the better,
+therefore death must be his deliverer. To his soul he says, "Death
+standeth before me this day, [and is to me as] the restoration to health
+of a man who hath been sick, and as the coming out into the fresh air
+after sickness. Death standeth before me this day like the smell of
+myrrh, and the sitting under the sail of a boat on a day with a fresh
+breeze. Death standeth before me this day like the smell of lotus
+flowers, and like one who is sitting on the bank of drunkenness.[1]
+Death standeth before me this day like a brook filled with rain water,
+and like the return of a man to his own house from the ship of war.
+Death standeth before me this day like the brightening of the sky after
+a storm, and like one.... Death standeth before me this day as a man who
+wisheth to see his home once again, having passed many years as a
+prisoner." The three rhythmical passages that follow show that the man
+who was tired of life looked beyond death to a happier state of
+existence, in which wrong would be righted, and he who had suffered on
+this earth would be abundantly rewarded. The place where justice reigned
+supreme was ruled over by Rā, and the man does not call it "heaven," but
+merely "there."[2] He says, "He who is there shall indeed be like unto a
+loving god, and he shall punish him that doeth wickedness. He who is
+there shall certainly stand in the Boat of the Sun, and shall bestow
+upon the temples the best [offerings]. He who is there shall indeed
+become a man of understanding who cannot be resisted, and who prayeth to
+Rā when he speaketh." The arguments in favour of death of the man who
+was tired of life are superior to those of the soul in favour of life,
+for he saw beyond death the "there" which the soul apparently had not
+sufficiently considered. The value of the discussion between the man and
+his soul was great in the opinion of the ancient Egyptian because it
+showed, with almost logical emphasis, that the incomprehensible things
+of "here" would be made clear "there."
+
+[Footnote 1: _i.e._ sitting on a seat in a tavern built on the river
+bank.]
+
+[Footnote 2: Compare,
+                 "There the tears of earth are dried;
+                  There its hidden things are clear;
+                  There the work of life is tried
+                  By a juster judge than here."
+                          --_Hymns Ancient and Modern_, No. 401.]
+
+The man who was tired of life did not stand alone in his discontent with
+the surroundings in which he lived, and with his fellow-man, for from a
+board inscribed in hieratic in the British Museum (No. 5645) we find
+that a priest of Heliopolis called Khakhepersenb, who was surnamed
+Ānkhu, shared his discontent, and was filled with disgust at the
+widespread corruption and decadence of all classes of society that were
+everywhere in the land. In the introduction to this description of
+society as he saw it, he says that he wishes he possessed new language
+in which to express himself, and that he could find phrases that were
+not trite in which to utter his experience. He says that men of one
+generation are very much like those of another, and have all done and
+said the same kind of things. He wishes to unburden his mind, and to
+remove his moral sickness by stating what he has to say in words that
+have not before been used. He then goes on to say, "I ponder on the
+things that have taken place, and the events that have occurred
+throughout the land. Things have happened, and they are different from
+those of last year. Each year is more wearisome than the last. The whole
+country is disturbed and is going to destruction. Justice (or right) is
+thrust out, injustice (or sin) is in the council hall, the plans of the
+gods are upset, and their behests are set aside. The country is in a
+miserable state, grief is in every place, and both towns and provinces
+lament. Every one is suffering through wrong-doing. All respect of
+persons is banished. The lords of quiet are set in commotion. When
+daylight cometh each day [every] face turneth away from the sight of
+what hath happened [during the night].... I ponder on the things that
+have taken place. Troubles flow in to-day, and to-morrow [tribulations]
+will not cease. Though all the country is full of unrest, none will
+speak about it. There is no innocent man [left], every one worketh
+wickedness. Hearts are bowed in grief. He who giveth orders is like unto
+the man to whom orders are given, and their hearts are well pleased. Men
+wake daily [and find it so], yet they do not abate it. The things of
+yesterday are like those of to-day, and in many respects both days are
+alike. Men's faces are stupid, and there is none capable of
+understanding, and none is driven to speak by his anger.... My pain is
+keen and protracted. The poor man hath not the strength to protect
+himself against the man who is stronger than he. To hold the tongue
+about what one heareth is agony, but to reply to the man who doth not
+understand causeth suffering. If one protesteth against what is said,
+the result is hatred; for the truth is not understood, and every protest
+is resented. The only words which any man will now listen to are his
+own. Every one believes in his own.... Truth hath forsaken speech
+altogether."
+
+Whether the copy of the work from which the above extracts is taken be
+complete or not cannot be said, but in any case there is no suggestion
+on the board in the British Museum that the author of the work had any
+remedy in his mind for the lamentable state of things which he
+describes. Another Egyptian writer, called Apuur, who probably
+flourished a little before the rule of the kings of the twelfth dynasty,
+depicts the terrible state of misery and corruption into which Egypt had
+fallen in his time, but his despair is not so deep as that of the man
+who was tired of his life or that of the priest Khakhepersenb. On the
+contrary, he has sufficient hope of his country to believe that the day
+will come when society shall be reformed, and when wickedness and
+corruption shall be done away, and when the land shall be ruled by a
+just ruler. It is difficult to say, but it seems as if he thought this
+ruler would be a king who would govern Egypt with righteousness, as did
+Rā in the remote ages, and that his advent was not far off. The Papyrus
+in which the text on which these observations are based is preserved in
+Leyden, No. 1344. It has been discussed carefully by several scholars,
+some of whom believe that its contents prove that the expectation of the
+coming of a Messiah was current in Egypt some forty-five centuries ago.
+The following extracts will give an idea of the character of the
+indictment which Apuur drew up against the Government and society of his
+day, and which he had the temerity to proclaim in the presence of the
+reigning king and his court. He says: "The guardians of houses say, 'Let
+us go and steal.' The snarers of birds have formed themselves into armed
+bands. The peasants of the Delta have provided themselves with bucklers.
+A man regardeth his son as his enemy. The righteous man grieveth because
+of what hath taken place in the country. A man goeth out with his shield
+to plough. The man with a bow is ready [to shoot], the wrongdoer is in
+every place. The inundation of the Nile cometh, yet no one goeth out to
+plough. Poor men have gotten costly goods, and the man who was unable to
+make his own sandals is a possessor of wealth. The hearts of slaves are
+sad, and the nobles no longer participate in the rejoicings of their
+people. Men's hearts are violent, there is plague everywhere, blood is
+in every place, death is common, and the mummy wrappings call to people
+before they are used. Multitudes are buried in the river, the stream is
+a tomb, and the place of mummification is a canal. The gentle folk weep,
+the simple folk are glad, and the people of every town say, 'Come, let
+us blot out these who have power and possessions among us.' Men resemble
+the mud-birds, filth is everywhere, and every one is clad in dirty
+garments. The land spinneth round like the wheel of the potter. The
+robber is a rich man, and [the rich man] is a robber. The poor man
+groaneth and saith, 'This is calamity indeed, but what can I do?' The
+river is blood, and men drink it; they cease to be men who thirst for
+water. Gates and their buildings are consumed with fire, yet the palace
+is stable and nourishing. The boats of the peoples of the South have
+failed to arrive, the towns are destroyed, and Upper Egypt is desert.
+The crocodiles are sated with their prey, for men willingly go to them.
+The desert hath covered the land, the Nomes are destroyed, and there
+are foreign troops in Egypt. People come hither [from everywhere], there
+are no Egyptians left in the land. On the necks of the women slaves
+[hang ornaments of] gold, lapis-lazuli, silver, turquoise, carnelian,
+bronze, and _abhet_ stone. There is good food everywhere, and yet
+mistresses of houses say, 'Would that we had something to eat.' The
+skilled masons who build pyramids have become hinds on farms, and those
+who tended the Boat of the god are yoked together [in ploughing]. Men do
+not go on voyages to Kepuna (Byblos in Syria) to-day. What shall we do
+for cedar wood for our mummies, in coffins of which priests are buried,
+and with the oil of which men are embalmed? They come no longer. There
+is no gold, the handicrafts languish. What is the good of a treasury if
+we have nothing to put in it? Everything is in ruins. Laughter is dead,
+no one can laugh. Groaning and lamentation are everywhere in the land.
+Egyptians have turned into foreigners. The hair hath fallen out of the
+head of every man. A gentleman cannot be distinguished from a nobody.
+Every man saith, 'I would that I were dead,' and children say, '[My
+father] ought not to have begotten me.' Children of princes are dashed
+against the walls, the children of desire are cast out into the desert,
+and Khnemu[1] groaneth in sheer exhaustion. The Asiatics have become
+workmen in the Delta. Noble ladies and slave girls suffer alike. The
+women who used to sing songs now sing dirges. Female slaves speak as
+they like, and when their mistress commandeth they are aggrieved.
+Princes go hungry and weep. The hasty man saith, 'If I only knew where
+God was I would make offerings to Him.' The hearts of the flocks weep,
+and the cattle groan because of the condition of the land. A man
+striketh his own brother. What is to be done? The roads are watched by
+robbers, who hide in the bushes until a benighted traveller cometh, when
+they rob him. They seize his goods, and beat him to death with cudgels.
+Would that the human race might perish, and there be no more conceiving
+or bringing to the birth! If only the earth could be quiet, and revolts
+cease! Men eat herbs and drink water, and there is no food for the
+birds, and even the swill is taken from the mouths of the swine. There
+is no grain anywhere, and people lack clothes, unguents, and oil. Every
+man saith, 'There is none.' The storehouse is destroyed, and its keeper
+lieth prone on the ground. The documents have been filched from their
+august chambers, and the shrine is desecrated. Words of power are
+unravelled, and spells made powerless. The public offices are broken
+open and their documents stolen, and serfs have become their own
+masters. The laws of the court-house are rejected, men trample on them
+in public, and the poor break them in the street. Things are now done
+that have never been done before, for a party of miserable men have
+removed the king. The secrets of the Kings of the South and of the North
+have been revealed. The man who could not make a coffin for himself hath
+a large tomb. The occupants of tombs have been cast out into the desert,
+and the man who could not make a coffin for himself hath now a treasury.
+He who could not build a hut for himself is now master of a habitation
+with walls. The rich man spendeth his night athirst, and he who begged
+for the leavings in the pots hath now brimming bowls. Men who had fine
+raiment are now in rags, and he who never wore a garment at all now
+dresseth in fine linen. The poor have become rich, and the rich poor.
+Noble ladies sell their children for beds. Those who once had beds now
+sleep on the ground. Noble ladies go hungry, whilst butchers are sated
+with what was once prepared for them. A man is slain by his brother's
+side, and that brother fleeth to save his own life."
+
+[Footnote 1: The god who fashioned the bodies of men.]
+
+Apuur next, in a series of five short exhortations, entreats his bearers
+to take action of some sort; each exhortation begins with the words,
+"Destroy the enemies of the sacred palace (or Court)." These are
+followed by a series of sentences, each of which begins with the word
+"Remember," and contains one exhortation to his hearers to perform
+certain duties in connection with the service of the gods. Thus they are
+told to burn incense and to pour out libations each morning, to offer
+various kinds of geese to the gods, to eat natron, to make white bread,
+to set up poles on the temples and stelæ inside them, to make the priest
+to purify the temples, to remove from his office the priest who is
+unclean, &c. After many breaks in the text we come to the passage in
+which Apuur seems to foretell the coming of the king who is to restore
+order and prosperity to the land. He is to make cool that which is hot.
+He is to be the "shepherd of mankind," having no evil in his heart. When
+his herds are few [and scattered], he will devote his time to bringing
+them together, their hearts being inflamed. The passage continues,
+"Would that he had perceived their nature in the first generation (of
+men), then he would have repressed evils, he would have stretched forth
+(his) arm against it, he would have destroyed their seed (?) and their
+inheritance.... A fighter (?) goeth forth, that (he?) may destroy the
+wrongs that (?) have been wrought. There is no pilot (?) in their
+moment. Where is he (?) to-day? Is he sleeping? Behold, his might is not
+seen." [1] Many of the passages in the indictment of Apuur resemble the
+descriptions of the state of the land of Israel and her people which are
+found in the writings of the Hebrew Prophets, and the "shepherd of
+mankind," _i.e._ of the Egyptians, forcibly reminds us of the appeal to
+the "Shepherd of Israel" in Psalm lxxx. 1.
+
+[Footnote 1: See A.H. Gardiner, _Admonitions of an Egyptian Sage_,
+Leipzic, 1909, p. 78.]
+
+
+
+
+                              CHAPTER XIV
+
+                     EGYPTIAN POETICAL COMPOSITIONS
+
+
+The poetry of the Egyptians is wholly unlike that of western nations,
+but closely resembles the rhythmical compositions of the Hebrews, with
+their parallelism of members, with which we are all familiar in the Book
+of Psalms, the Song of Solomon, &c. The most important collection of
+Egyptian Songs known to us is contained in the famous papyrus in the
+British Museum, No. 10,060, more commonly known as "Harris 500." This
+papyrus was probably written in the thirteenth century B.C., but many of
+the songs belong to a far earlier date. Though dealing with a variety of
+subjects, there is no doubt that all of them must be classed under the
+heading of "Love Songs." In them the lover compares the lady of his
+choice to many beautiful flowers and plants, and describes at
+considerable length the pain and grief which her absence causes him. The
+lines of the strophes are short, and the construction is simple, and it
+seems certain that the words owed their effect chiefly to the voice of
+the singer, who then, as now, employed many semitones and thirds of
+tones, and to the skill with which he played the accompaniment on his
+harp. A papyrus at Leyden, which was written a little later than the
+"Love Songs," contains three very curious compositions. The first is a
+sort of lament of a pomegranate tree, which, in spite of the service
+which it has rendered to the "sister and her brother," is not included
+among trees of the first class. In the second a fig tree expresses its
+gratitude and its readiness to do the will of its mistress, and to allow
+its branches to be cut off to make a bed for her. In the third a
+sycamore tree invites the lady of the land on which it stands to come
+under the shadow of its branches, and to enjoy a happy time with her
+lover, and promises her that it will never speak about what it sees.
+
+More interesting than any of the above songs is the so-called "Song of
+the Harper," of which two copies are known: the first is found in the
+papyrus Harris 500, already mentioned, and the second in a papyrus at
+Leyden. Extracts of this poem are also found on the walls of the tomb of
+Nefer-hetep at Thebes. The copy in the papyrus reads:
+
+
+THE POEM THAT IS IN THE HALL OF THE TOMB OF [THE KING OF THE SOUTH, THE
+    KING OF THE NORTH], ANTUF,[1] WHOSE WORD IS TRUTH, [AND IS CUT] IN
+    FRONT OF THE HARPER.
+
+O good prince, it is a decree,
+And what hath been ordained thereby is well,
+That the bodies of men shall pass away and disappear,
+Whilst others remain.
+
+Since the time of the oldest ancestors,
+The gods who lived in olden time,
+Who lie at rest in their sepulchres,
+The Masters and also the Shining Ones,
+Who have been buried in their splendid tombs,
+Who have built sacrificial halls in their tombs,
+Their place is no more.
+Consider what hath become of them!
+
+I have heard the words of Imhetep [2] and Herutataf,[3]
+Which are treasured above everything because they uttered them.
+Consider what hath become of their tombs!
+Their walls have been thrown down;
+Their places are no more;
+They are just as if they had never existed.
+
+Not one [of them] cometh from where they are.
+Who can describe to us their form (or, condition),
+Who can describe to us their surroundings,
+Who can give comfort to our hearts,
+And can act as our guide
+To the place whereunto they have departed?
+
+Give comfort to thy heart,
+And let thy heart forget these things;
+What is best for thee to do is
+To follow thy heart's desire as long as thou livest.
+
+Anoint thy head with scented unguents.
+Let thine apparel be of byssus
+Dipped in costly [perfumes],
+In the veritable products (?) of the gods.
+
+Enjoy thyself more than thou hast ever done before,
+And let not thy heart pine for lack of pleasure.
+
+Pursue thy heart's desire and thine own happiness.
+Order thy surroundings on earth in such a way
+That they may minister to the desire of thy heart;
+[For] at length that day of lamentation shall come,
+Wherein he whose heart is still shall not hear the lamentation.
+Never shall cries of grief cause
+To beat [again] the heart of a man who is in the grave.
+
+Therefore occupy thyself with thy pleasure daily,
+And never cease to enjoy thyself.
+
+Behold, a man is not permitted
+To carry his possessions away with him.
+Behold, there never was any one who, having departed,
+Was able to come back again.
+
+[Footnote 1: He was one of the kings of the eleventh dynasty, about 2700
+B.C.]
+
+[Footnote 2: A high official of Tcheser, a king of the third dynasty.]
+
+[Footnote 3: Son of Khufu, the builder of the Great Pyramid (fourth
+dynasty.)]
+
+
+
+
+                              CHAPTER XV
+
+                        MISCELLANEOUS LITERATURE
+
+
+In this chapter are given short notices of a series of works which the
+limits of this book make it impossible to describe at greater length.
+
+I. The BOOK OF THE TWO WAYS.--This is a very ancient funerary work,
+which is found written in cursive hieroglyphs upon coffins of the
+eleventh and twelfth dynasties, of which many fine examples are to be
+seen in the British Museum. The object of the work is to provide the
+souls of the dead with a guide that will enable them, when they leave
+this world, to make a successful journey across the Tuat, _i.e._ the
+Other World or Dead Land, to the region where Osiris lived and ruled
+over the blessed dead. The work describes the roads that must be
+travelled over, and names the places where opposition is to be expected,
+and supplies the deceased with the words of power which he is to utter
+when in difficulties. The abode of the blessed dead could be reached
+either by water or by land, and the book affords the information
+necessary for journeying thither by either route. The sections of the
+book are often accompanied by coloured vignettes, which illustrate them,
+and serve as maps of the various regions of the Other World, and
+describe the exact positions of the streams and canals that have to be
+crossed, and the Islands of the Blest, and the awful country of blazing
+fire and boiling water in which the bodies, souls, and spirits of the
+wicked were destroyed.
+
+II. The BOOK "AM TUAT," or Guide to him that is in the Tuat.--This Book
+has much in common with the Book of the Two Ways. According to it, the
+region that lay between this world and the realm of Osiris was divided
+into ten parts, which were traversed, once each night, by the Sun-god
+in the form which he took during the night. At the western end was a
+sort of vestibule, through which the god passed from the day sky into
+the Tuat, and at the eastern end was another vestibule, through which he
+passed on leaving the Tuat to re-enter the day sky. The two vestibules
+were places of gloom and semi-darkness, and the ten divisions of the
+Tuat were covered by black night. When the Sun-god set in the west in
+the evening he was obliged to travel through the Tuat to the eastern
+sky, in order to rise again on this earth on the following day. He
+entered the Tuat at or near Thebes, proceeded northwards, through the
+under-worlds of Thebes, Abydos, Herakleopolis, Memphis, and Saīs, then
+turned towards the east and crossed the Delta, and, having passed
+through the underworld of Heliopolis, appeared in the eastern sky to
+resume his daily course from east to west. His journey so far as Memphis
+he made in a boat, which sailed on the river of the Tuat. At Memphis he
+left the boat on the river, and entered a magical boat formed of a
+serpent's body, and so passed under the mountainous district round about
+Sakkārah. At or near Saīs he returned to his river boat, and sailing
+over the great marine lakes of the Delta reached Heliopolis. The sun-god
+was guided through each section of the Tuat by a goddess who belonged to
+the district, and for the sake of uniformity the journey through each
+section was supposed to occupy an hour; the guiding goddess left the
+god's boat at the end of her hour, and the goddess of the next section
+took her place. The path of the god was lighted by fire, which the
+beings who lived in the various sections poured out of their mouths, and
+the attendant gods who were with them in his boat spake words of power,
+which overcame all opposition and removed every obstacle. As he passed
+through each section it was temporarily lighted up by the fire already
+mentioned, and he uttered words of power, the effect of which was to
+supply the inhabitants of the section with air, food, and drink,
+sufficient to last until the next night, when he would renew the supply.
+Many parts of the Tuat were filled with hideous monsters in human and
+animal forms, and with evil spirits of every kind, but they were all
+rendered powerless by the spells uttered by the gods who were in
+attendance on the Sun-god in his boat. At one time in the history of
+Egypt it became the earnest wish of every pious man to make the journey
+from this world to the next in the Boat of the Sun. Armed with words of
+power and amulets of all kinds, and relying on their lives of moral
+rectitude, and the effect of the offerings which they had made to the
+dead, their souls entered the Boat, and set out on their journey. When
+they reached Abydos their credentials were examined, and those who were
+found to be speakers of the truth and upright in their actions were
+allowed to continue their journey with the Sun-god, and to live with him
+ever after. Some souls preferred to remain at Abydos and to live with
+Osiris, and those who were found righteous in the Judgment were allowed
+to do so, and were granted estates in perpetuity in the kingdom of this
+god. The Book "AM TUAT" describes the sections of the Tuat and their
+inhabitants, and supplies all the information which the soul was
+supposed to require in passing from this world to the next. Many copies
+of certain sections of it are known, and some of these are in the
+British Museum;[1] the most complete copy of it is in the tomb of Seti I
+at Thebes.
+
+[Footnote 1: See the massive stone sarcophagi of Nectonebus exhibited in
+the Southern Egyptian Gallery of the British Museum.]
+
+III. The BOOK OF GATES.--This book was also written to be a Guide to the
+Tuat, and has much in common with the Book of the Two Ways and with the
+Book Am Tuat. In it also the Tuat is divided into ten sections and has
+two vestibules, the Eastern and the Western, but at the entrance to each
+section is a strongly fortified Gate, guarded by a monster serpent-god
+and by the gods of the section. The Sun-god of night, as in the Book Am
+Tuat, makes his journey in a boat, and is attended by a number of gods,
+who remove all opposition from his path by the use of words of power. As
+he approaches each Gate, its doors are thrown open by the gods who guard
+them, and he passes into the section of the Tuat behind it, carrying
+with him light, air, and food for its inhabitants. The Book of Gates
+embodies the teaching of the priests of the cult of Osiris, and the Book
+Am Tuat represents the modified form of it that was promulgated by the
+priests of Amen. From the Book of Gates we derive much information about
+the realm of Osiris, and the Great Judgment of souls, which took place
+in his Hall of Judgment once a day at midnight. Then all the souls that
+had collected during the past twenty-four hours from all parts of Egypt
+were weighed in the Balance; the righteous were allotted estates in
+perpetuity in the "land of souls," and the wicked were destroyed by
+Shesmu, the executioner of the god, and by his assistants. The texts
+that describe the various "Gates" of the Book of Gates, explain who are
+the beings represented in the pictures, and state why they were there.
+And the Book proves conclusively that the Egyptians believed in the
+efficacy of sacrifices and offerings, and in the doctrine of righteous
+retribution; liars and deceivers were condemned, and their bodies,
+souls, spirits, doubles, and names destroyed, and the righteous were
+rewarded for their upright lives and integrity upon earth by the gift of
+everlasting life and happiness. The most complete copy of this
+interesting work in England is cut on the alabaster sarcophagus of Seti
+I, about 1350 B.C. This unique sepulchral monument is exhibited gratis
+in Sir John Soane's Museum at 13 Lincoln's Inn Fields, and every student
+of the religion of the Egyptians should examine it.
+
+IV. The RITUAL OF EMBALMMENT.--Two important fragments of a copy of this
+work are preserved in the Museum of the Louvre (No. 5158), and a part of
+another in the Egyptian Museum, Cairo (No. 3); the former copy was
+written for a priest of Amen called Heru, and the latter for a priest
+called Hetra. These fragments of the work describe minutely the process
+of mummifying certain parts of a human body, and state what materials
+were employed by the embalmer. Moreover, it gives the texts of the
+magical and religious spells that were ordered to be recited by the
+priest who superintended the embalmment, the effect of which was to
+"make divine" each member of the body, and to secure for it the
+protecting influence of the god or goddess who presided over it. The
+following extract refers to the embalming of the head: "Then anoint the
+head of the deceased and all his mouth with oil, both the head and the
+face, and wrap it in the bandages of Harmakhis in Hebit. The bandage of
+the goddess Nekhebet shall be put on the forehead, the bandage of Hathor
+in Heliopolis on the face, the bandage of Thoth on the ears, and the
+bandage of Nebt-hetepet on the back of the neck. All the coverings of
+the head and all the strips of linen used in fastening them shall be
+taken from sheets of linen that have been examined as to quality and
+texture in the presence of the inspector of the mysteries. On the head
+of the deceased shall be the bandage of Sekhmet, beloved of Ptah, in two
+pieces. On the two ears two bandages called the "Complete." On the
+nostrils two bandages called "Nehai" and "Smen." On the cheeks two
+bandages called "He shall live." On the forehead four pieces of linen
+called the "shining ones." On the skull two pieces called "The two Eyes
+of Rā in their fullness." On the two sides of the face and ears
+twenty-two pieces. As to the mouth two inside, and two out. On the chin
+two pieces. On the back of the neck four large pieces. Then tie the
+whole head firmly with a strip of linen two fingers wide, and anoint a
+second time, and then fill up all the crevices with the oil already
+mentioned. Then say, "O august goddess, Lady of the East, Mistress of
+the West, come and enter into the two ears of Osiris. O mighty goddess,
+who art ever young, O great one, Lady of the East, Mistress of the West,
+let there be breathing in the head of the deceased in the Tuat. Let him
+see with his eyes, hear with his ears, breathe with his nose, pronounce
+with his mouth, and speak with his tongue in the Tuat. Accept his voice
+in the Hall of Truth, and let him be proved to have been a speaker of
+the truth in the Hall of Keb, in the presence of the Great God, the Lord
+of Amenti."
+
+V. The RITUAL OF THE DIVINE CULT.--This title is commonly given to a
+work consisting of sixty-six chapters, which were recited daily by the
+high priest of Amen-Rā, the King of the Gods, in his temple at Thebes,
+during the performance of a series of ceremonies of a highly important
+and symbolical character. The text of this Ritual is found cut in
+hieroglyphs on the walls of the temple of Seti I at Abydos, and written
+in hieratic upon papyri preserved in the Imperial Museum in Berlin. The
+work was originally intended to be recited by the king himself daily,
+but it was soon found that the Lord of Egypt could not spare the time
+necessary for its recital each day, and he therefore was personified by
+the high priest of each temple in which the Ritual was performed. The
+object of the Ritual was to place the king in direct contact with his
+god Amen-Rā once a day. The king was an incarnation of Amen-Rā, and
+ruled Egypt as the representative upon earth of the god. He drew his
+power and wisdom direct from the god, and it was believed that these
+required renewal daily. To bring about this renewal of the divine spirit
+in the god's vicegerent upon earth, the king entered the temple in the
+early morning, and performed ceremonies and recited formulæ that
+purified both the sanctuary and himself. He then advanced to the shrine,
+which contained a small gilded wooden figure of the god, inlaid with
+precious stones and provided with a movable head, arms, and legs, and
+opened it and knelt down before the figure. He performed further
+ceremonies of purification, and finally took the figure of the god in
+his arms and embraced it. During this embrace the divine power of
+Amen-Rā, which was in the gilded figure at that moment, passed into the
+body of the king, and the divine power and wisdom, which were in the
+king as the god's representative, were renewed. The king then closed the
+doors of the shrine and left the sanctuary for a short time. When he
+returned he opened the shrine again, and made adoration to the god, and
+presented a series of offerings that symbolised Truth. After this the
+king dressed the figure of the god in sacred apparel, and decorated it.
+Then, having performed further acts of worship before it, he closed the
+doors of the shrine, sealed them with mud seals, and left the sanctuary.
+
+VI. The BOOK "MAY MY NAME FLOURISH."--This was a very popular funerary
+work in the Roman Period. It is a development of a long prayer that is
+found in the Pyramid Texts, and was written by the priests and used as a
+spell to make the name of the deceased flourish eternally in heaven and
+on the earth. Many copies of it, written on narrow strips of papyrus,
+are preserved in the British Museum.
+
+VII. The BOOK OF ĀAPEP, the great enemy of the Sun-god.--Āapep was the
+god of evil, who became incarnate in many forms, especially in wild and
+savage animals and in monster serpents and venomous reptiles of every
+kind. He was supposed to take the form of a huge serpent and to lie in
+wait near the portals of the dawn daily, so that he might swallow up the
+sun as he was about to rise in the eastern sky. He was accompanied by
+legions of devils and fiends, red and black, and by all the powers of
+storm, tempest, hurricane, whirlwind, thunder and lightning, and he was
+the deadly foe of all order, both physical and moral, and of all good in
+heaven and in earth. At certain times during the day and night the
+priests in the temple of Amen-Rā recited a series of chapters, and
+performed a number of magical ceremonies, which were intended to
+strengthen the arms of the Sun-god, and give him power to overcome the
+resistance of Āapep. These chapters acted on Āapep as spells, and they
+paralysed the monster just as he was about to attack the Sun-god. The
+god then approached and shot his fiery darts into him, and his attendant
+gods hacked the monster's body to pieces, which shrivelled up under the
+burning heat of the rays of the Sun-god, and all the devils and fiends
+of darkness fled shrieking in terror at their leader's fate. The sun
+then rose on this world, and all the stars and spirits of the morning
+and all the gods of heaven sang for joy. The complete text of this book
+is found in a long papyrus dated in the reign of Alexander II in the
+British Museum (No. 10,188).
+
+VIII. The INSTRUCTIONS, OR PRECEPTS OF TUAUF to his son Pepi.--Two
+copies of this work, which has also been called a "Hymn in praise of
+learning," are contained in a papyri preserved in the British Museum
+(Sallier II and Anastasi VII). These "Instructions" in reality represent
+the advice of a father to his son, whom he was sending to school to be
+trained for the profession of the scribe. Whether the boy was merely
+sorry to leave his home, or whether he disliked the profession which his
+father had chosen for him, is not clear, but from first to last the
+father urges him to apply himself to the pursuit of learning, which, in
+his opinion, is the foundation of all great and lasting success. He
+says, "I have compared the people who are artisans and handicraftsmen
+[with the scribe], and indeed I am convinced that there is nothing
+superior to letters. Plunge into the study of Egyptian Learning, as thou
+wouldst plunge into the river, and thou wilt find that this is so. I
+would that thou wouldst love Learning as thou lovest thy mother. I wish
+I were able to make thee to see how beautiful Learning is. It is more
+important than any trade in the world. Learning is not a mere phrase,
+for the man who devoteth himself thereto from his youth is honoured, and
+he is despatched on missions. I have watched the blacksmith at the door
+of his furnace. His hands are like crocodiles' hide, and he stinketh
+worse than fishes' eggs. The metal worker hath no more rest than the
+peasant on the farm. The stone mason--at the end of the day his arms are
+powerless; he sitteth huddled up together until the morning, and his
+knees and back are broken. The barber shaveth until far into the night,
+he only resteth when he eateth. He goeth from one street to another
+looking for work. He breaketh his arms to fill his belly, and, like the
+bees, he eateth his own labour. The builder of houses doeth his work
+with difficulty; he is exposed to all weathers, and he must cling to the
+walls which he is building like a creeping plant. His clothes are in a
+horrible state, and he washeth his body only once a day. The farmer
+weareth always the same clothes. His voice is like the croak of a bird,
+his skin is cracked by the wind; if he is healthy his health is that of
+the beasts. If he be ill he lieth down among them, and he sleepeth on
+the damp irrigated land. The envoy to foreign lands bequeatheth his
+property to his children before he setteth out, being afraid that he
+will be killed either by wild beasts of the desert or by the nomads
+therein. When he is in Egypt, what then? No sooner hath he arrived at
+home than he is sent off on another mission. As for the dyer, his
+fingers stink like rotten fish, and his clothes are absolutely horrors.
+The shoemaker is a miserable wretch. He is always asking for work, and
+his health is that of a dying fish. The washerman is neighbour to the
+crocodile. His food is mixed up with his clothes, and every member of
+him is unclean. The catcher of water-fowl, even though he dive in the
+Nile, may catch nothing. The trade of the fisherman is the worst of all.
+He is in blind terror of the crocodile, and falleth among crocodiles."
+The text continues with a few further remarks on the honourable
+character of the profession of the scribe, and ends with a series of
+Precepts of the same character as those found in the works of Ptah-hetep
+and the scribe Ani, from which extracts have already been given.
+
+IX. MEDICAL PAPYRI.--The Egyptians possessed a good practical knowledge
+of the anatomy of certain parts of the human body, but there is no
+evidence that they practised dissection before the arrival of the Greeks
+in Egypt. The medical papyri that have come down to us contain a large
+number of short, rough-and-ready descriptions of certain diseases, and
+prescriptions of very great interest. The most important medical papyrus
+known is that which was bought at Luxor by the late Professor Ebers in
+1872-3, and which is now preserved in Leipzig. This papyrus is about 65
+feet long, and the text is written in the hieratic character. It was
+written in the ninth year of the reign of a king who is not yet
+satisfactorily identified, but who probably lived before the period of
+the rule of the eighteenth dynasty, perhaps about 1800 B.C. A short
+papyrus in the British Museum contains extracts from it, and other
+papyri with somewhat similar contents are preserved in the Museums of
+Paris, Leyden, Berlin, and California.
+
+X. MAGICAL PAPYRI.--The widespread use of magic in Egypt in all ages
+suggests that the magical literature of Egypt must have been very
+large. Much of it was incorporated at a very early period into the
+Religious Literature of the country, and was used for legitimate
+purposes, in fact for the working of what we call "white magic." The
+Egyptian saw no wrong in the working of magic, and it was only condemned
+by him when the magician wished to produce evil results. The gods
+themselves were supposed to use spells and incantations, and every
+traveller by land or water carried with him magical formulæ which he
+recited when he was in danger from the wild beasts of the desert or the
+crocodile of the river and its canals. Specimens of these will be found
+in the famous magical papyri in the British Museum, _e.g._ the Salt
+Papyrus, the Rhind Papyrus, and the Harris Papyrus. Under this heading
+may be mentioned Papyrus Sallier IV in the British Museum, which
+contains a list of lucky and unlucky days. Here is a specimen of its
+contents:
+
+    1st day of Hathor. The whole day is lucky. There is festival in
+    heaven with Rā and Hathor.
+
+    2nd day of Hathor. The whole day is lucky. The gods go out. The
+    goddess Uatchet comes from Tep to the gods who are in the shrine of
+    the bull, in order to protect the divine members.
+
+    3rd day of Hathor. The whole day is lucky.
+
+    4th day of Hathor. The whole day is unlucky. The house of the man
+    who goes on a voyage on that day comes to ruin.
+
+    6th day of Hathor. The whole day is unlucky. Do not light a fire in
+    thy house on this day, and do not look at one.
+
+    18th day of Pharmuthi. The whole day is unlucky. Do not bathe on
+    this day.
+
+    20th day of Pharmuthi. The whole day is unlucky. Do not work on this
+    day.
+
+    22nd day of Pharmuthi. The whole day is unlucky. He who is born on
+    this day will die on this day.
+
+    23rd day of Pharmuthi. The first two-thirds of the day are unlucky,
+    and the last third lucky.
+
+XI. LEGAL DOCUMENTS.--The first legal document written in Egypt was the
+will of Rā, in which he bequeathed all his property and the inheritance
+of the throne of Egypt to his first-born son Horus. Tradition asserted
+that this Will was preserved in the Library of the Sun-god in
+Heliopolis. The inscriptions contain many allusions to the Laws of
+Egypt, but no document containing any connected statement of them has
+come down to us. In the great inscription of Heruemheb, the last king of
+the eighteenth dynasty, a large number of good laws are given, but it
+must be confessed that as a whole the administration of the Law in many
+parts of Egypt must always have been very lax. Texts relating to
+bequests, endowments, grants of land, &c., are very difficult to
+translate, because it is well-nigh impossible to find equivalents for
+Egyptian legal terms. In the British Museum are two documents in
+hieratic that were drawn up in connection with prosecutions which the
+Government of Egypt undertook of certain thieves who had broken into
+some of the royal tombs at Thebes and robbed them, and of certain other
+thieves who had robbed the royal treasury and made away with a large
+amount of silver (Nos. 10,221, 10,052, 10,053, and 10,054). Equally
+interesting is the roll that describes the prosecution of certain highly
+placed officials and relations of Rameses III who had conspired against
+him and wanted to kill him. Several of the conspirators were compelled
+to commit suicide. The text is written in hieratic on papyrus, and is
+preserved in the Royal Museum, Leyden.
+
+XII. HISTORICAL ROMANCES.--Examples of these are the narrative of the
+capture of the town of Joppa in Palestine by an officer of Thothmes III,
+and the history of the dispute that broke out between Seqenenrā, King of
+Upper Egypt, and Āapepi, King of Avaris in the Delta. These are written
+in hieratic and are preserved in the British Museum, in Harris Papyrus
+500, and Sallier No. 1 (10,185).
+
+XIII. MATHEMATICS.--The chief source of our knowledge of the Mathematics
+of the Egyptians is the Rhind Papyrus in the British Museum (No.
+10,057), which was written before 1700 B.C., probably during the reign
+of one of the Hyksos kings. The papyrus contains a number of simple
+arithmetical examples and several geometrical problems. The workings
+out of these prove that the Egyptian spared himself no trouble in making
+his calculations, and that he worked out both his arithmetical examples
+and problems in the most cumbrous and laborious way possible. He never
+studied mathematics in order to make progress in his knowledge of the
+science, but simply for purely practical everyday work; as long as his
+knowledge enabled him to obtain results which he knew from experience
+were substantially correct he was content.
+
+
+
+
+                       EDITIONS OF EGYPTIAN TEXTS,
+                            TRANSLATIONS, &c.
+
+
+AMÉLINEAU, E.--Morale Égyptien. Paris, 1892. 8vo.
+
+BERGMANN, E.--Das Buch vom Durchwandeln der Ewigkeit. Vienna, 1877.
+
+BIRCH, S.--Egyptian Texts from the Coffin of Amamu. London, 1886.
+  Egyptian Hieratic Papyrus of Rameses III. London, 1876.
+
+BREASTED, J.H.--Ancient Records--Egypt. Chicago, 1906.
+
+BRUGSCH, H.--Sieben Jahre der Hungersnoth. Leipzig, 1891.
+  Inscriptio Rosettana. Berlin, 1851.
+  Neue Weltordnung. Berlin, 1881.
+  Reise nach der grossen Oase. Leipzig, 1878.
+  Rhind's zwei Bilingue Papyri. Leipzig, 1865.
+  Shai an Sinsin. Berlin, 1851.
+
+BUDGE, E.A. WALLIS.--Book of the Dead, Egyptian Texts,
+      Translation and Vocabulary, 2nd ed. London, 1909.
+  Papyrus of Ani. London, 1913.
+  Papyri of Hunefer, Anhai, Netchemet, Kersher, and Nu. London, 1899.
+  Hieratic Papyri. Texts and translations. London, 1910.
+  Book of Opening the Mouth, Liturgy of Funerary Offerings,
+      The Book of Am-Tuat, The Book of Gates. London, 1906-1909.
+  Legends of the Gods. London, 1912.
+  Annals of Nubian Kings. London, 1912.
+  Greenfield Papyrus. 1912.
+
+DE HORRACK, P.J.--Les Lamentations d'Isis. Paris, 1866.
+
+ERMAN, A.--Gespräch eines Lebensmüden. Berlin, 1896.
+  Die Märchen des Papyrus Westcar. Berlin, 1890.
+
+GARDINER, A.H.--Egyptian Hieratic Texts, Part I. Leipzig, 1911.
+  The Admonitions of an Egyptian Sage. Leipzig, 1909.
+  Die Erzählung des Sinuhe. Leipzig, 1904.
+  Die Klagen des Bauern. Leipzig, 1908.
+
+GRÉBAUT, E.--Hymne à Ammon-Rā. Paris, 1874.
+
+GRIFFITH, F. Ll.--Stories of the High Priests of Memphis. Oxford, 1900.
+
+GOLENISCHEFF, W.--Die Metternichstele. Leipzig, 1877.
+  Le Conte du Naufragé. Cairo, 1912.
+  Les Papyrus Hiératiques. St. Petersburg, 1913.
+
+JOACHIM, H.--Papyros Ebers. Berlin, 1890.
+
+LEFÉBURE, E.--Le Mythe Osirien. Paris, 1874.
+  Traduction comparée des Hymnes. Paris, 1868.
+
+LEGRAIN, G.--Livre des Transformations. Paris, 1890.
+
+LIEBLEIN, J.--Le livre Égyptien, Que mon nom. Leipzig, 1895.
+
+MASPERO, G.--Contes Populaires. Paris, 1912.
+  Une enquête judiciaire. Paris, 1872.
+  Études Égyptiennes. Tomm. I, II. Paris, 1883.
+  Du Genre Épistolaire. Paris, 1872.
+  Hymne au Nil. Paris, 1868, and Cairo, 1912.
+  Inscriptions des Pyramides de Saqqarah. Paris, 1894.
+  Mémoire sur quelques Papyrus. Paris, 1875.
+  Les Mémoires de Sinouhit. Cairo, 1908.
+
+MÖLLER, G.--Die beiden Totenpapyrus Rhind. Leipzig, 1913.
+
+MORET, A.--Le Rituel du Culte Divin. Paris, 1902.
+
+MÜLLER, W.M.--Die Liebespoesie der alten Ägypter. Leipzig, 1899.
+
+NAVILLE, E.--Das Aegyptische Todtenbuch. Berlin, 1886.
+  La Litanie du Soleil. Leipzig, 1875.
+  Papyrus Funéraires de la XXIe dynastie. Paris, 1912.
+  Textes relatifs an Mythe Horus. Geneva, 1870.
+
+SCHACK-SCHACKENBURG, H.--Das Buch von den zwei Wegen. Leipzig, 1903.
+
+SCHÄFER, H.--Die Aethiopische Königinschrift. Leipzig, 1901.
+  Ein Bruchstück altägyptischer Annalen. Berlin, 1902.
+
+SCHIAPARELLI.--Libro dei Funerali. Turin, 1882.
+
+SPIEGELBERG, W.--Der Sagenkreis des Königs Petubastis. Leipzig, 1910.
+  Das Demotische Totenbuch. Leipzig, 1910.
+  Der Papyrus Libbey. Strassburg, 1907.
+  Rechnungen aus der Zeit Setis I. Strassburg, 1896.
+
+VIREY, PH.--Études sur le Papyrus Prisse. Paris, 1887.
+
+VOGELSANG, F.--Die Klagen des Bauern. Leipzig, 1913.
+
+WIEDEMANN, A.--Hieratische Texte aus den Museen zu Berlin
+      und Paris. Leipzig, 1879.
+  Magie und Zauberei. Leipzig, 1905.
+  Die Unterhaltung's Litteratur der alten Aegypter. Leipzig, 1902.
+
+
+
+
+                                 INDEX
+
+Aa, 159, 165
+Āakheperenrā, 103, 144
+Āakheperkarā, 142, 145
+Āamu, 108, 128, 161, 163
+Āapep, 48, 68
+Āapepi, 254
+Āataka, 114
+Aat-Beqt, 151
+Aatti, 141, 142
+Abana, 140
+Abhat, 136
+Abtu Fish, 48
+Abu, 73, 83, 86, 87, 128, 130, 132, 165
+ --products of, 85
+Abydos, 44, 45, 47, 65, 99, 127, 138, 245, 246, 249
+  valley of, 200
+Acacia, 46, 61, 201
+  and river, 202
+  cut down, 203, 206
+Acacias, the two, 205
+Africanus, 98
+Aged God, 15, 48
+Ahnas al-Madīnah, 170
+Āina, 113
+Air-god, 16
+  air supply, 43
+Akert, 44, 46, 65, 115, 221
+Akeru, 21
+Akhet, 62, 64, 134, 151, 155
+Aku, 156
+Alasa, 194
+Ale, 19
+Alexander the Great, 71
+ --II, 250
+Alexandria, 88
+  Library of, 98
+Al-Kab, 140, 143
+Altar stands, 147
+Am, 90
+Amam, 128, 132, 133, 134
+Am-as, 13
+Amasis I, 140, 143
+ --the naval officer, 140 ff.
+Amasis Pen-Nekheb, 143 ff.
+Amen, 60, 67, 70, 93, 103, 104, 105, 111, 117, 146, 147, 185, 187,
+      188, 189, 193, 194, 216, 217, 219, 220, 247
+ --Father, 119
+ --of Sīwah, 71
+Amenemhat I, 155, 162
+ --II, 155
+ --III, 99
+Amen-hetep I, 142, 144
+Ameni Amen-āa, 213
+ --Amenemhat, 135 ff
+Amen-ka-mutef, 218
+Amen-Rā; 68, 76, 106, 110, 115, 145, 148, 164, 185, 186, 189, 190,
+         192, 193, 218, 219, 249, 250
+  Hymn to, 214 ff.
+Amen-shefit, 147
+Amentamat, 186, 187, 192
+Amentet, 46, 49, 50, 61, 149, 153, 164
+Amenti, 248
+Amenuserhat, 190
+Ames sceptre, 215
+Amhet, 49
+Am-khent, 13
+Ammaau, 134
+Ammon, 67, 71
+Ammuiansha, 157, 161
+Amsu, 151
+Amtes, 128
+Amulets, 41, 43, 246
+Am-urtet, 153
+An, 45, 46, 63, 65
+An instrument, 15
+Anatomy, 252
+Ancestor-god, 70
+Anebuheq, 156
+Ani; 216, 218
+  Maxims of, 228
+  papyrus of, 44, 45
+Ānkh Psemthek, 88
+Ānkh-taui, 151, 152
+Ānkhu, 238
+Anmutef, 20
+Annals of Thothmes III, 104
+Annana, 207
+Anointing, 13
+Anpu, 15, 69, 196, 197 ff.
+Anqet, 85
+Anrekh, 64
+Anrutef, 47, 81
+Ant Fish, 48
+Āntchmer, 155
+Antef, 137, 138
+Antes, 46
+Āntet Boat, 218
+Anti, 142, 143
+Antiu, 106, 109, 141
+Āntti Boat, 222
+Antuf, 242
+Anu (Heliopolis), 15, 20, 24, 36, 37, 43, 45, 48, 61, 214, 217,
+                  218, 220, 222
+Anubis, 15, 33, 50, 60, 69, 149
+Ape-gods, 49
+Apes, 212
+  spirits of dawn, 218
+Apet, 29, 30, 32
+Aphroditopolis, 128, 130
+Apollinopolis, 78
+Apts, 118, 143, 147, 148, 214, 215, 216, 217, 218
+Apuur, 236, 239, 240
+Aqen, 101
+Aqert, 64
+Ara, 132
+Arabia, 93, 215
+Aram Naharayim, 109
+Archers (stars), 21
+Arm rings, 23
+Arniau, 154
+Aroeris, 164
+Arsu, 110
+Arthet, 128, 131, 133
+Artheth, 133
+Asbatau, 112
+Asemt, 142
+Ashtoreth, 78
+Asi, 108
+Asia, 108
+Asiatics, 108, 238
+Asri, 170
+Ass, eater of, 48
+Assa, 4, 134, 135, 224
+Asten, 2
+Astronomy, 1
+Aswān, 83, 131
+Atef Crown, 54, 111, 115, 215
+Atem, 61, 67
+Aten, 61, 62
+Athettaui, 166
+Athi-taui, 117
+Aukehek, 144
+Aukert, 54
+Aunab, 90
+Ausares, 68
+Avaris, 140, 141, 256
+
+
+Baba, 53
+Badhilu, 185
+Baiufrā, 27, 29
+Balance; 23, 54
+  heaven weighed in; 47
+  keeper of, 50
+  --of Truth, 247
+Bandlets, 16, 23
+Baqanau, 112
+Barber, 251
+Barley, 34, 45
+Bata, 196, 197, 204, 205
+Baurtet, 134, 135
+Beautiful Face, 218, 220
+Beer, 203
+  drinking of, 229
+  --of Hathor, 73
+Bees, 251
+Beetle, sacred, 91
+Befen, 88
+Befent, 89
+Behutet, 82
+Bekhten, Princess of, 92 ff.
+Benben Stone, 216, 217
+Beni-hasan, 135
+Bentresht, 93, 95
+Benu bird, 43, 45, 91
+Bequests, 254
+Betti, 56
+Betu incense, 28
+Birds, sacred, 52
+Black Fiends, 68
+Blacks, 128, 129
+  character of, 102
+  edict against, 101, 102
+  hand of, 110
+Blacksmiths, 78, 81, 251
+Blasphemy, 53, 72
+Blood in beer, 73
+  of Isis, 56
+Boat, magical, 43
+ --of Amen, 191
+ --of Amen-Rā, 185, 193
+Boat of Millions of Years, 77, 91, 92
+ --of Rā; 123
+   two Boats of Rā, 123
+ --of Rā-Harmakhis, 78
+ --of the Sun, 234, 246
+Book, Am Tuat, 244
+ --boxes, 7
+ --"May my name," 250
+ --of Āapep, 250
+ --of Breathings, 40, 59 ff.
+ --of Gates, 246
+ --of knowing how Rā, 68
+ --of making splendid, 64 ff.
+ --of Opening the Mouth, 13, 38
+ --of overthrowing Āapepi, 67 ff.
+ --of Proverbs, 224
+ --of Psalms, 241
+ --of slaying the Hippopotamus, 78
+ --of the Dead; 4, 6, 29, 37 ff. 41
+   the Recensions of, 39 ff.
+   summary of Chapters of, 42 ff.
+   Græco-Roman Books, 59 ff.
+   hieratic, 4
+   hieroglyphic, 40
+ --of the Two Ways, 244
+ --of Traversing Eternity, 40, 61
+ --of Wisdom, 224
+Books, 2
+  magical, 30
+ --of Thoth, 2
+   study of, 230
+Bread cakes, 45
+Bronze, 238
+Brugsch, Dr. H., 9
+Builder, 251
+Bull, the ship, 140
+ --skin of, 14
+Bulls, sacrifice of, 15
+Burial, 232
+Bushel, 52
+Busiris, 39, 44, 46, 61
+Buto, 92
+Byblos, 186, 187, 195, 238
+Byssus, 191, 243
+
+
+Cairo, 4, 15, 169
+Cake for journey, 17
+Cakes, 19
+Calf, sucking, 14
+Canopus, 112
+Caravans, 119
+Carnelian, 238
+Cataract, first, 73, 83, 116
+Cedar, oil of, 18
+  wood of, 185
+Champollion, J.F., 37, 92
+Charcoal, 6
+Charms, 41
+Chattering, 229
+Cheops, 25, 27
+Children of Horus, 220
+Christianity in Egypt, 39
+Christians, Egyptian, 7, 68
+Circuit of Great Circuit, 109
+City of Amen, 220
+ --Eternity, 161
+Cleopatra, 183
+Coffins, inscribed, 4
+Collar, 16
+  amulet of, 43
+Coming forth by day, 43
+Company of gods, the great, 218
+Conspiracy, 254
+Copper, 114
+  sulphate of, 6
+Coptos, 113, 136
+Copts, 7, 68
+Cord for land measuring, 85
+Cord-master, 22
+Cow-goddess, 73, 74
+Cow, the celestial, 74
+Creation, story of, 67 ff.
+Crocodile-god, 175
+Crocodile of W.E.S. and N., 57
+  --waxen, 25-7
+  seizes a servant, 35, 36
+  transformation into, 43
+  spells against, 42
+Crocodilopolis, 124
+Crown, the Double, 80
+  the Red, 23
+  the White, 23, 215, 216
+Crusher of bones, 53
+Cush, 102, 142
+Cymbals, 33
+Cyprus, 108, 194
+
+
+Dance, 134
+Dancing women, 33
+Darkness, 68
+Daughters of Nile-god, 220
+Day, 17
+  right eye of Rā, 220
+Days, lucky and unlucky, 253
+Dead hand, 224, 244
+  --the blessed, 244
+Death, 234
+  god of, 14, 43, 154
+  messenger of, 229
+  the second, 43, 44
+Decapitation, 43
+Deceit, 46, 47
+Deeds, good, 230
+Dekans, the Thirty-Six, 46, 62
+Delta, 39, 44, 57, 77, 79, 81, 82, 92, 102, 105, 117, 128, 237,
+       245, 254
+Demotic writing, 1
+Dēr al-Baharī, 146
+Destiny, 220
+Dhir, 185, 186
+Diligence, 227
+Diocletian, 97
+Disk, 165, 200
+Dissection, 252
+Documents, legal, 7
+Dog-god, 15
+Dog-star, 20, 24
+D'Orbiney, 196
+Double, the, 11, 16
+Drafts, 7
+Drunkard, 228, 229
+Dwarf, 91
+  dancing, 133
+Dyer,252
+
+
+Earth-god, 22, 24, 44, 47, 69
+Earth Serpent, 221
+  --the wife of Rā, 220
+East, Souls of, 43
+Ebers, Dr. G., 252
+Ebony box, 26
+  --paddles, 28
+Ecclesiasticus, 224
+Edfū, 77, 78, 82
+Egypt, invasion of, 116 ff.
+  wisdom of, 2
+Eight gods, 120
+Eileithyiaspolis, 43, 47, 140
+Elephantine, 83, 102, 128, 130, 132, 165
+Elephants' tusks, 212
+Elysian Fields, 40, 41, 42, 45
+Embalmment, ritual of, 247
+Endowments, 254
+Enemies in Tuat, 42
+Enemy, Serpent, 47
+Envoy, 251
+Erman, Prof. E., 25
+Euphrates, 108
+Eusebius, 98
+Evening Boat, 48
+Evil, god of, 2
+Executioner of Osiris, 43
+Eye of Horus, 14, 15, 17, 18, 19, 24,
+  the two eyes, 17
+  --of Khepera, 70
+  --of Rā, 46, 55, 72, 223
+  --of Nebertcher, 69
+Eye paint, 13, 212
+Eyes of Rā, 248
+
+
+Falcon, 21
+Famine, the Seven Years', 83
+Farāfrah, 169
+Farmer, 226, 251
+Father Rā, 123
+Fayyūm, 121
+Fenkhu, 102, 164
+Ferryman, the celestial, 43
+Festival Songs of Isis and Nephthys, 62
+Festivals, duty of keeping, 228
+Field of Offerings, 24, 60
+  --grasshoppers, 54, 60
+Fields of Turquoise, 64
+Fig tree, 241
+Fire, 232, 245
+  --House of, 215
+  --Island of, 43
+  --Lake of, 22
+Flint, box of, 32
+Fog-fiend, 68
+Followers of Horus, 48, 78
+Food celestial, 47
+Foods, 11
+Fountain of the Sun, 123
+Fowler, 252
+Frog-goddess, 33
+Funeral, Chapter of, 42
+Funerary Ritual, 37
+
+
+Gardiner, Mr. A.H., 240
+Gates of Tuat, 60
+Gazelle, 15
+Gebel Barkal, 116, 119, 125
+Geese, 15, 20
+Gīzah, 126
+Glue for papyrus, 6
+Goatskin, 4
+God, 238
+  devotion to, 231
+  origin of, 42
+Gods, Great Company of, 15
+ --Legends of; 71 ff.
+  of cardinal points, 21
+  origin of, 217
+  the Eighteen, 20
+  the Forty-two, 51
+  the Two Great, 24
+God-house, 147, 148
+Gold, 48
+  from Sūdān; 135
+  of valour, 140, 141
+Goose, 89
+  a dead, restored, 31
+Gourds, 209
+Grain, an emanation of Rā, 220
+Granite, 85, 131
+Grants of land, 254
+Great Bear, 20
+  --Circuit, 108
+  --Door, 188, 206
+  --Gate, 163
+  --God, 50
+  --Judgment, 50, 53, 247
+  --Green, 109, 113, 123, 217
+  --Hall, 60, 218
+  --Hawk, 218
+  --High Mouth, 111
+  --House, 15, 83, 161, 166, 215
+  --River, 112
+  --Scales, 50
+  --Throne, 147
+Greyhounds, 212
+Gum, 6
+
+
+Hair of Bata's wife, 202
+Hait, 185
+Hall of Keb, 60, 248
+  --of Judgment, 50, 247
+  --of Maāti, 51, 53
+  --of Shu, 60
+  --of Truth, 55, 60, 248
+  --of Tuat, 42
+Hammāmāt, 113
+Hap-Asar, 149
+Happiness, 232
+Harmakhis, 46, 248
+Harper, Song of, 242
+Harris Papyrus, No. 1, 110
+  --No. 500, 241, 242, 254
+Hasau, 112
+Hathaba, 194
+Hathor, 21, 72, 73, 114, 134, 164, 165, 248, 253
+  --month of, 253
+  --Sekhmet, 72
+Hathors, the Seven, 202
+Hatshepset, 145
+Haughtiness, 226
+Haunebu, 102
+Hawk, golden; 43
+  divine, 43
+  the Great, 91
+Hawks, 20
+Head, lifting up of, 44
+Headsman of Osiris, 43
+Heart, 50
+  amulet of the, 42
+  of Bata, 201
+  of bull, 15
+  Chapters of, 42
+  of a man, 230
+  restoration of, 44
+Heart-scarabs, 51
+Heat in body, 44
+Heaven, solar, 39
+Heavens, the Two, 23
+Heben, 79
+Hebit, 248
+Hebrews, 241
+Heh, 101
+Height, 19
+Heliopolis, 15, 24, 32, 36, 39, 43, 46, 48, 52, 61, 70, 72, 123,
+            220, 222, 235, 245, 248
+Heliopolitans, 67
+Hememet, 219
+Hensu, 47, 53, 73, 117, 121, 170, 171, 175
+Henu Boat, 46
+Hep, 85, 86, 176
+Heqet, 33, 34
+Herakleopolis, 47, 73, 81, 117, 121, 170, 171, 175
+Herānkh, 149, 150, 151
+Herfhaf, 54
+Her-Heru, 186, 190, 193
+Herit, 156
+Herkemmaāt, 56
+Herkhuf, autobiography of, 131 ff.
+Hermonthis, 123
+Hermopolis, 39, 43, 50, 53, 60, 84, 117, 119
+  Parva, 85
+Hermopolitans, 67
+Heron, 43
+Hert, 19
+Herua, 207
+Heru-Behutet, Legend of, 78 ff.
+Heru-uatu, 166
+Heruemheb, 254
+Heru-Hekenu, 77
+Herukhentisemti, 114
+Heru-Khuti, 45, 46, 111, 220
+Herushefit, 178
+Herutataf, 29, 30, 31, 33, 50, 242
+Heru-ur, 164
+Het Benben, 123
+  --Benu, 117-19
+Hetkaptah, 45, 112, 149, 220
+Het-neter-Sebek, 117
+Het Nub, 130, 131, 146
+Hetra, 247
+Het Sekhmet, 34
+  --Suten, 117
+Het Uārt, 140
+Hieratic writing, 1
+Hieroglyphic writing, 1
+Hieroglyphs, 220
+Hippopotami, 78
+Holy Land, 45
+  --of Holies, 146
+Honey, 159
+Horizon, 30
+Horus, 13, 14, 15, 17, 18, 19, 20, 21, 33, 44, 48, 53, 56, 65, 69,
+       77, 80, 85, 88, 91, 110, 111, 137, 149, 151, 162, 164, 165,
+       218, 220, 254,
+  birth of, 90
+  children of, 221
+  --of Behutet, Legend of, 77 ff.
+  --of the East, 164, 218
+  --stung and restored to life, 90, 92
+Horus-Set, 14
+Horus the Slayer, 104
+House, building of, 43
+  --of Amen, 113
+  --of Benben, 216
+  --of Books, 98
+  --of Fire, 215
+  --of Ka of Seker, 149
+  --of Life, 84
+  --of Seneferu, 100
+  --of Shent, 154
+Humility, 227
+Hunefer, Papyrus of, 45
+Hyksos, 254
+Hymn, funerary, 47
+  in praise of learning, 250
+  --to Nut, 18
+  to Rā, 18
+Hymns to gods, 12, 214-21
+
+
+Ibis-god, 84
+Illahūn, 121
+Imhetep, 84, 129, 242
+Immortality, 38
+Imouthis, 84
+Incantations, 41
+Incarnation, 11, 13, 249
+Incense, 13, 218
+Ink, 6
+  red and black, 4
+Ink-pots, 7
+Iron, 15
+  spear and chain, 78
+Isis, 33, 34, 43, 46, 65, 69, 75, 80, 81, 85, 88, 89, 91, 92, 97,
+      109, 149
+  --and Rā, Legend of, 74 ff.
+Isis, blood of, 56
+  --speech of, 63
+  --wanderings of, 87 ff.
+Island of Elephantine, 83
+  --of Fire, 43
+  --of Osiris, 54
+Islands of the Blest, 244
+  --Mediterranean, 164
+Israel, 224, 240
+It, 151
+
+
+Jackal-God, 15
+Joppa, capture of, 254
+Joseph, 83
+Judge of the dead, 2
+Judges, the Forty-two, 42, 52 ff.
+Judgment Hall of Osiris, 42
+  --the Great, 2
+
+
+KA, 11, 16
+  of Osiris, 45
+Kaau, 128
+Kadesh, 104
+Kaheni, 123
+Kamur, 157
+Kamutef, 76, 214
+Karnak, 118, 147, 148, 214, 215
+Kash, 102, 103, 114, 135, 142, 144, 207
+Keb, 13, 16, 18, 19, 21, 22, 24, 33, 44, 60, 62, 72, 74, 85, 111,
+     151, 220
+Keeper of the Balance, 50
+Kefti, 108
+Kenset, 146
+Kepuna, 186, 238
+Kerkut, 20
+Kersher, 59
+Ketu, 108
+Khāemennefer, 140
+Khāemuast, 192
+Khāfrā, 25, 36
+Khāhap, 151, 154
+Khākaurā, 101
+Khākhepersenb, 235, 236
+Khākhut, 146
+Khānefer Merenrā, 130, 131
+Khānēs, 170
+Khartūm, 102
+Kharu, 185
+Khemenu, 22, 92, 95
+Khensu-nefer-hetep, Legend of, 92 ff.
+Khensu-paari-sekherenuast, 95 ff.
+Khenthennefer, 141, 142
+Khentiaaush, 164
+Khent Keshu, 164
+Khenti Amentiu, 65
+Khepera, 47, 55, 68, 69, 70, 76, 121, 215
+Kheperkarā, 135, 162
+Khepra-Set, 111
+Kheprer, 19
+Kherāha, 46, 53, 218
+Kher-Heb priest, 13, 25, 27, 63, 84, 131, 132, 151
+Khert Nefer, 132, 148
+Khet, 142
+Khnemetast, 155
+Khnemet-heru, 142
+Khnemu; 33, 34, 39, 43, 50, 60, 137, 151, 201, 202, 222, 238
+  Legend of, 83 ff.
+Khuenanpu, story of, 169 ff.
+Khufu, 25, 27, 29, 30, 35, 36, 50, 242
+Khuna, 133
+Khut serpent, 108
+Khuti, 218
+Kīnā, 104
+King an incarnation of God, 11
+Kingdom of Osiris, 42, 45
+Kummah, 101
+Kutut, 112
+
+
+Labu, 112
+Ladder, 21
+Lady of Plague, 175
+  --of the Stars, 167
+Lake of Fire, 22
+  --of Kamur, 157
+  --of Neserser, 220
+  --of the North, 79
+  --of Seneferu, 156
+  --of Truth, 54
+Lamentations; 238
+  of Isis and Nephthys, 62
+Land of the Blacks, 100
+  --of everlasting Life, 41
+  --of Oxen, 169
+  --of Souls, 247
+  --of Spirits, 134
+  --of the God, 108, 113, 125
+Lapis-lazuli, 50, 64, 218, 238
+  powdered, 6
+Lasmersekni, 117
+Laughter, 238
+Law, the, 254
+Law-goddess, 47
+Lepsius, Dr. R., 28, 37
+Letopolis, 91, 151
+Letopolites, 32
+Letters, business, 7
+Leyden, 237, 242
+Learning, value of, 250
+Lebanon, 189, 190, 191
+Library, 8
+  of Heliopolis, 154
+Libyans, 109, 112, 156
+Lies, 40
+Life, everlasting, 44, 55
+ --fluid of, 16
+Light-god, 43, 46
+Light-soul, 74
+Lightning, 250
+Lime, white, 6
+Limestone, slabs of, for writing upon, 7
+Lion, 32
+Lists, 7
+Litany, 45
+  of Osiris, 42
+Liturgy of Funerary Offerings, 16, 17, 38
+ --of Opening the Mouth, 13
+Lord of Silence, 171
+ --of Truth, 183
+ --of Winds, 54
+Lotus, 43
+Louvre, 247
+Love Songs, 241
+Luck, 220
+Luxor, 118, 148, 215, 252
+  temple of, 93
+
+
+Maāt, 44, 47, 48
+Maātet, 88, 89
+Maāti, the Two, 51
+Maātka, 126
+Maātkarā, 144, 145, 146
+Magic, 26, 252, 253
+Magical papyri, 252
+Magicians, stories of, 25 ff.
+Maka, 164
+Makamāru, 186
+Maker of Truth, 218
+Malachite, 27
+Mandrakes, 73
+Manetho, 98
+Mankind, destruction of, 71
+Manu, Land of, 47, 48
+Mariette, A., 10
+Mashuashau, 112
+Maspero, Prof. G., 10
+Matcha, 128, 131
+Matchau, 214
+Mātet, 123
+Mathematics, 254
+Maxims of Ani, 228
+Medicine, 252
+Mediterranean, 79, 83, 109
+Megiddo, Conquest of, 103
+Mehen, 215, 218
+Mehetch, 135, 136
+Mehturit, 76
+Mekes, 215
+Mekher, 133
+Melons, 209
+Memory, 42
+Memphis, 25, 45, 84, 112, 121, 122, 127, 133, 149, 151, 152, 153,
+         220, 224, 225, 245
+  capture of, 122
+  cakes of, 62
+Men, creation of, 74, 217
+Menats, 167
+Menes, 38
+Menkabuta, 185
+Menkaurā, 4, 36, 38, 50, 126
+Menkheperrā, 144, 145
+Menth, 123
+Menthu, 104, 161, 164, 165
+Mentiu, 141
+Menu, 151, 164
+Menu-Amen, 215
+Menus, 164
+Mera, 86
+Meremaptu, 207
+Merenrā, 9, 130, 131, 132
+Mernat, 170
+Mer-Tem, 117
+Mertet-Ament, 79
+Meru, 170, 171, 172, 173, 174, 178, 184
+Mesentiu, 13
+Meskha, 23
+  instrument, 15
+Meskhenet, 33, 34
+Mesopotamia, 6, 92, 106, 144
+Messiah, 237
+Mest, 123
+Mestet, 88, 89
+Mestetef, 88, 89
+Mesu Betshet, 48
+Metal workers, 251
+Meter, 83, 84 ff.
+Methen, 109
+Metternich Stele, 88
+Mist, 68
+Mitani, 109
+Monkeys, 212
+Monsters, 246
+Moon, creation of, 69
+Moon-god, 48
+Moral character, 231
+  --rectitude, 246
+Morning Boat, 47, 48
+  --Star, 24
+Mother, duty to, 230
+Mouth, Opening the, 11, 13, 42
+Muhammad Āli, 88
+Muller, 7
+Mummification, 247
+Mummy, 55
+  chamber, 40, 42
+Murder, 52
+Mycerinus, 38
+Myrrh, 168, 211, 218
+
+
+Nak serpent, 215
+Name, a word of power, 69
+  --of Rā, 75
+Napata, 119, 125
+Natron, 14, 218
+  incense of, 38
+Nāu, 57
+Nebertcher, 44, 49, 53, 68, 69, 70, 121, 162, 167
+Nebka, 25, 26, 27
+Nebkaurā, 173, 184
+Nebpehtirā, 140, 144
+Nebt Amehet, 164
+  --Ānkh, 218
+  --hetepet, 248
+Nebun, 88
+Necklaces, 147
+Nectanebus I, 88, 246
+Neferbaiu, 164
+Neferefrā, 127
+Nefer-hetep, 242
+Neferit, 155
+Neferkarā, 134
+Nefert, 169
+Nefert-ari-karā, 127
+Neferu Rā, 93-144
+Nefrus, 117
+Negative Confession, 61
+Nehai, 248
+Neharina, 143, 144
+Nehern, 92, 106
+Neith, 124
+Neka, 220
+Nekau, 156, 222
+Nekheb, 127, 131, 140
+Nekhebet, 60, 79, 82, 162, 248
+Nekhen, 43, 47, 127, 128, 131
+Nekhtnebtepnefer, 139
+Nemart, 117, 119, 120
+Nemes, 215
+Nephthys, 33, 34, 69, 85, 90, 91, 109, 149
+  speech of, 63
+Neserser, 220
+Neshem Boat, 60
+Nessubanebtet, 185, 186, 188, 191
+Net to snare souls, 43
+Netchemtchemānkh, 85
+Night, 17
+  left eye of Rā, 220
+Nile, 47, 65, 76, 82, 84, 85, 112, 122, 123, 165, 216, 220, 221, 237
+  the celestial, 23
+  floods of, 136, 137
+  god of, 86, 176, 220
+  heights of, 100
+  springs of, 83
+  water of, 5
+Nine Bows, 106
+ --Gods, 111, 214
+Nomes, 238
+  the Forty-two, 51
+North Island, 129
+Nose, 53
+Nu, 24, 68, 69, 72, 86, 220
+Nubia, 77, 78, 82, 83, 97, 102, 103, 106, 114, 116, 125, 135, 142,
+       144, 145, 146, 208
+Nubians, 119, 155, 214, 215, 218
+Nubt, 167
+Nubti, 123, 220
+Numbers, invention of, 1
+Nut, 16, 18, 20, 33, 44, 46, 47, 69, 72, 74, 85, 164
+  as a cow, 73
+
+
+Oasis of Farāfrah, 169
+ --of Sīwah, 71
+Obedience, 227
+Obelisks, 147
+Ochre, 6
+Offerings, efficacy of, 38, 247
+  to God, 230
+Oils, 18
+Ombos, 123
+On (_see_ Anu), 15, 217
+One, 217
+Onions, 17
+Opening of the Mouth, 152
+Opportunity, 228
+Orion, 23
+Osiris, 14, 15, 21, 22, 24, 33, 39, 40, 41, 42, 43, 45, 46, 50, 54,
+        55, 56, 57, 59, 60, 61, 62, 64, 67, 69, 85, 111, 151, 153,
+        163, 171, 244, 246
+  accused by Set, 2
+  death and resurrection of, 12
+  Hymn to, 42, 44, 45, 221
+  Island of, 54
+  Khenti Amenti, 61, 127
+  Litany to, 42
+  murder of, 87
+  mummy of, 91
+  tomb of, 81
+  Un-Nefer, 44
+Other World, 10, 11, 16, 17, 42, 45, 216, 219, 244
+  guides to, 224
+Oxyrrhynchus, 119
+
+
+Paints, 6
+Palermo Stone, 99
+Palestine, 254
+Palette, 2, 6
+Panopolis, 151
+Panther skins, 212
+Paper, Egyptian, 4
+Papyrus, 4, 191
+  how made into paper, 5
+  swamps, 88
+Parchment, 4, 7
+Pasherenptah, 152
+Pa-Sui, 88
+Pāt beings, 206, 218
+Patchetku, 140
+Pautti, 57, 68, 222, 223
+Pectoral amulet, 147
+Pellegrini, 100
+Pe, 43
+Pen, quill, or steel, 7
+Pen-Amen, 191, 192
+Pepi I, 9, 18, 19, 24, 127
+  --II, 9, 133
+Perfefa, 170
+Perfumer, 243
+Per-Metchet, 117-19
+Pernebtepahet, 117
+Per-pek, 119
+Per-Rehu, 79
+Persea Tree, 54
+Per Sekhem Kheper Rā, 117
+Perseverance, 230
+Pert, 32, 80, 101, 153
+Pesh-Kef, 13
+Pet, 19
+Pe-Tep, 43, 92
+Peta-Bast, 152, 153
+Petamennebtnesttaui, 124
+Peten, 157
+Petet, 88, 89
+Pharaoh, 93, 127, 189, 202
+Pharaohs, 71
+Pharmuthi, 253
+Philae, 102
+Phœnicia, 108
+Phœnix, 45
+Piānkhi invades Egypt, 116 ff.
+Picture writing, 1
+Pillow amulet, 43
+Planets, 62
+Pleasure, 243
+Ploughing, 197
+Poetical compositions, 241
+Polisher, 6
+Pomegranate, 241
+Pool of the South, 54
+Potsherds, 7
+Power of Powers, 23
+Prayers, 41
+  for the dead, 12
+Priests, funerary, 9
+Prisse d'Avennes, 92
+Prophets, Hebrew, 200
+Ptah, 25, 43, 60, 67, 70, 84, 111, 121, 151, 152, 153, 214, 219,
+      220, 248
+Ptah-hetep, 225, 228
+  Precepts of, 224
+Ptah-Seker-Osiris, 40
+Ptah-Seker-Tem, 45
+Ptah-Shepses, 126
+Ptolemaïs, 151
+Ptolemy II, 98
+  --Philopator, 149
+Puarma, 117, 224
+Pumpkins, 209
+Punt, 113, 134, 135, 147, 164, 211, 214, 215
+Purastau, 112
+Pygmy, 133, 134
+Pylons of Tuat, 42
+Pyramid, the Great, 242
+  --Texts, 9, 38
+Pyramids, 36, 238
+  futility of, 232
+
+
+Qaiqashau, 112
+Qakabu, 207
+Qanefer, 155
+Qarabana, 112
+Qebti, 136
+Qebtit, 113
+Qehequ, 112, 114
+Qerti, 53, 85
+Qetem, 157, 162
+Qetma, 164
+Qett, 113
+
+
+Rā, 18, 20, 21, 24, 32, 34, 36, 39, 43, 47, 48, 54, 55, 58, 60, 61, 62,
+    64, 67, 69, 71, 73, 74, 75, 77, 78, 80, 84, 85, 89, 91, 92, 103,
+    111, 115, 116, 123, 146, 149, 162, 164, 165, 167, 176, 199, 214,
+    215, 216, 218, 219, 222, 234, 236, 253
+  titles of, 75
+Rā and Isis, Legend of, 74
+  --three sons of, 33-6
+  --Will of, 253
+Raau, 127
+Rā Harmakhis, 77, 199, 200, 201, 202, 222
+Rain clouds, 68
+Rā-Khepera, 221
+Ram, 91
+Ram-god, 152
+Rameses II, 92, 96, 99
+  --III, 254
+    summary of reign of, 110 ff.
+  --IV, 115, 116
+  --IX, 192
+Rāqet, 149, 153
+Rāqetit, 149
+Rastau, 43, 49, 53, 54, 153
+Rāuser, 33, 34, 35
+Reant, 140
+Re-birth, 14
+Receipts, 7
+Recensions of Book of the Dead, 39
+Red Country, 138
+ --Fiends, 68
+ --Mountain, 156
+ --Sea, 113, 208
+ --water, 51
+Reed for writing, 2, 7, 6
+Register, 85
+  of heaven, 2
+Reincarnation, 70
+Rekhit, 216
+Rekhti, 137
+Rennet, 86
+Rensi, 170-84
+Respect for elders, 229
+Resurrection, 59, 62, 88
+Retenu, 108
+Rethenu, 143
+Rhind Papyrus, 253, 254
+Ritual of Divine Cult, 248, 249
+  --of Embalmment, 247
+River and Acacia, 202
+Robbery of temples, 51
+Romances, 254
+Rubric, 56
+Rut-tetet, 32-6
+
+
+Sa, 216
+Sacrifices, 247
+Saah, 23
+Sāara, 112
+Sāhal, 83
+Sāhu, 14
+Sahurā, 126
+Saïs, 122, 124, 245
+Sakhabu, 32
+Sakkārah, 4, 9, 10, 245
+Salt Papyrus, 253
+Salvation, 59
+Sameref, 13
+Sanctuary of God, 229
+Sandals, town of, 88
+Sanehat, travels of, 155 ff.
+Sapti, 32
+Sarābit al-Khādim, 208
+Satet, 141
+Satiu, 156, 157
+Scarab, the heart, 50
+Scents, 11
+Sceptre; 14
+  amulet of, 43
+School, 231
+  schools, 7
+Scorpions, the Seven, 88
+Scribe, 2, 230, 257
+Scriptures, 7
+Seal, clay, 7
+Seasons, 1
+Sea of Truth, 172
+Seba, a devil, 48, 63, 215, 223
+Sebek, 164
+Sebur, 15
+Sehetepabrā, 155, 157
+Seker, 43, 44, 46, 49, 221
+  --Boat, 46
+  --Osiris, 149
+Sekhem, 91, 151
+Sekhet Aaru, 41, 45, 74
+  --Hemat, 169, 170, 184
+  --Hetep, 41, 74
+Sekhmet, 157, 175, 248
+Sektet, 123
+  --Boat, 218
+Sekti, 73
+Sem, 13
+Seman, 14
+Semnah, 101
+Semsuu, 164
+Semt Ament, 44
+Semti, 38
+Seneferu, 27, 28, 29, 100, 156
+Senmut, 208
+Senut, 151
+Sep, 13
+Sept, 57, 85
+Septet, 20
+Seqenenrā, 140, 254
+Serapis, 149
+Serpent 30 cubits long, 209
+Serpents, spells against, 43
+Serqet, 57, 91, 220
+Set, 13, 15, 18, 20, 21, 33, 48, 65, 68, 69, 79, 80, 81, 87, 88, 90,
+     92, 218, 220
+  --vilifies Osiris, 2
+Setcher, 128
+Setem, 63
+Seti I, 71, 99, 246, 247, 249
+Set-nekht, 111
+Setu, 133
+Shadow, 192
+Shaiqaemanu, 123
+Shaiu, 112
+Sharhana, 141
+Shartanau, 110, 112, 114
+Shasu, 112, 144
+Sheepskin, 4
+Shēkh of caravans, 131
+Shemmu, 76, 151, 152
+Shemit, 50
+Shent, 154
+Shepherd of Israel, 240
+Shepseskaf, 126
+Shert, 129
+Shesmu, 22
+Ship, 208
+  wreck of, 208
+Shipwrecked traveller, story of, 207 ff.
+Shoemaker, 252
+Shu, 16, 60, 61, 69, 72, 74, 85, 86, 220
+ --Hymn to, 222
+Sidon, 189
+Silence, 227, 231
+Silver-gold, 146
+Sinai, 102, 114, 145, 208
+Sistra, 33, 167
+Sīwah, 71
+Six Great Houses, 127
+Skin for writing, 4, 7
+Sky-goddess, 18, 20, 44, 47, 69
+Slaughter, 43
+Smait fiends, 81
+Smamiu, 65
+Smaur, 24
+Smen, 21, 248
+Smen Heru, 151
+Smendes, 185
+Smer, 13
+Snakes, 43
+Soane Museum, 247
+Solomon, 224
+Somaliland, 93, 215
+Song of Solomon, 241
+  --the Harper, 242
+Sothis, 20, 24, 85
+Soul, 46
+  of God, 43
+  of Rā, 45
+  of Shu, 61
+  rejoining body, 43
+  talk with, 231
+Souls of Anu, 20, 43
+  of East, 43
+  of Khemenu, 43
+  of Nekhen, 43
+  of Pe, 43
+  of West, 43
+Spells, 12, 41, 250
+  against crocodiles, 57
+  engraved, 43
+Spirit-soul, 18, 44
+Spirit-souls, 22
+  the Four, 21
+Spirits, evil, 246
+  of heaven, 61
+  --of offerings, 11
+Stanley, Sir H.M., 25
+Star-gods, 21, 46
+Stars, 62
+  imperishable, 24
+Sti, 141
+Stinking Face, 53, 80
+Stone for writing upon, 4
+Stonemason, 251
+Stone of Abu, 85
+  of Truth, 60
+Stone-splitter, 25
+Storm, 208
+Storm-god, 189
+Stumbling in Tuat, 43
+Sūdān, 4, 100, 133, 145, 165, 207, 215
+Sin, 49
+Sui, 56
+Sun-god, 15, 18, 19, 39, 57, 68, 70, 199, 200, 245, 250
+  Hymn to, 42, 220
+Sutekh, 189
+Suten ta hetep, 149
+Swallow, 43
+Sycamore, 89, 241
+Syene, 165
+Symbols, writing, 1
+Syria, 102, 108, 114, 125, 129, 143, 185, 192, 238
+
+
+Table of Offerings, 18
+Taboo, 51, 56, 57
+Tafnekht, 117, 119, 121, 123, 124
+Taha, 88
+Taherstanef, 44
+Tait, 113
+Taiutchait, 117
+Tale of Two Brothers, 196 ff.
+Talismans, 147
+Talk, subjects of, 230
+Tamera, 53, 110, 111, 112, 164, 167
+Tambourines, 64
+  women, 152
+Tanauna, 112
+Tanis, 81, 185
+Tashenatit, 59
+Taskmasters, 50
+Taste, 220
+Ta-sti, 77, 106, 109
+Ta-tchesert, 47, 48, 64
+Ta-tehen, 119
+Ta-Tenn, 115
+Tatu (Busiris), 44, 45, 46, 61
+Tatunen, 47
+Tax gatherers, 7
+Tchah, 108, 144
+Tchakar-Bāl, 186, 193
+Tchakaru, 185, 194
+Tchal, 81
+Tchān, 185
+Tchār, 81
+Tchatchamānkh, 27, 28, 29, 34, 36
+Tchatchau, 50, 164
+Tcheser, 242
+  and famine, 183
+Tcheserkarā, 142, 144
+Tcheser tcheseru, 146
+Tcheser-tep, 22
+Tefen, 88, 89
+Tefnut, 18, 69, 72, 89, 220, 222
+Tehnah, 119
+Tehuti (god), 1
+  --autobiography of, 145 ff.
+  --em heb, 93
+  --Nekht, 170-4
+Tem, Temu, 19, 22, 39, 56, 57, 60, 67, 76, 77, 91, 111, 116, 121,
+           123, 164, 215, 218, 221, 223
+Temple of Aged One, 48
+  --of Millions of Years, 146
+Temple of the Soul, 47
+Temu-Heru-Khuti, 217
+Temu Khepera, 218
+Tenen, 154
+Tep, 253
+Terres, 133
+Tet amulet of Isis, 43, 56
+  --pillar, 43, 151
+Teta, 9, 127
+  --the magician, 29, 30, 31, 32, 33, 36
+Tetaān, 142
+Tet-Seneferu, 29, 30
+Thaiemhetep, 149 ff.
+Thakra, 112
+Thebans, 67
+Thebes, 68, 79, 92, 93, 104, 109,
+  118, 119, 161, 165, 194, 219,
+  220, 241, 242, 245, 249
+Thehenu, 109, 156;
+  oil of, 18
+Thekansh, 117
+Themeh, 128, 133, 157
+Themehu, 156
+Thenn, 165
+Thennu, 159, 160, 162
+Thent Amen, 185, 188, 191
+  --Mut, 194
+Thenttaāmu, 141
+Thes, 138
+Thest, 129
+Thetet, 88, 89
+Thetha, Autobiography of, 137 ff.
+Thieves, prosecution of, 254
+This, 138
+Thoth, 1-4, 13, 29, 30, 32, 37, 43,
+  45, 47, 48, 50, 55, 56, 60, 61, 67,
+  78, 82, 84, 87, 88, 91, 92, 120,
+  151, 176, 207, 218, 220, 222, 248
+  city of, 39
+Thothmes I, 103, 144, 145
+  --II, 102, 103, 144
+  --III, 99, 103, 106, 144, 145, 154
+Throne, crystal, 24
+Thunders, 250
+Thunderstorm, 18
+Tomb, 42, 242
+Tongue, 230
+Transformations, 43
+Transmutation of offerings, 17, 49
+Tree of Life, 220
+Triad, 69
+Truth, 47, 48, 66, 218, 221, 236, 249
+Truth, goddess of, 61
+  --Hall of, 60
+  --Lake of, 54
+  --Stone of, 60
+Tuat, 11, 41, 43, 60, 61, 115, 219, 244, 245, 247
+  chamber, 17, 123, 151
+  described, 40, 56
+Tuataua ships, 100
+Tuauf, Precepts of, 250
+Tuf, 20
+Turin Papyri, 37, 99
+Turquoise, 238
+Two Brothers, the, 109, 196
+  --ears of king, 151
+  --eyes of king, 151
+  --Lands, 115
+  --Men, 218
+  --Sisters, 109
+  --Treasuries, 148
+Tyre, 186
+
+
+Uahānkh, 137, 138, 139
+Uarkathar, 189
+Uārt, 129
+Uartha, 186
+Uasheshu, 112
+Uatchet, 60, 79, 82, 162
+Uatch-merti, 57
+Uatchti, 215
+Uauat, 128, 131, 208
+Uauatet, 77, 82, 84
+Ubaaner, 25, 26, 27, 36
+Uhat, 133
+Un, 119
+Una, Autobiography of, 127 ff.
+Unas, 9, 18, 20, 21, 22
+Understanding, 220
+Unguents, the Seven, 13, 243
+Un-Nefer, 44, 45, 46, 51, 63, 65, 67
+Unti, 40
+Unuamen, Travels of, 185 ff.
+Upuatu, 21
+Ur-kherp-hem, 152, 153
+Urmau, 32
+Urrit, 164
+Urrt Crown, 15, 46, 215, 216
+Userhat, 185
+Userkaf, 36, 126
+Userenrā, 127
+Usert, 89
+Usertsen I, 135, 155
+  --III, 99, 101, 152
+Uthentiu, 109
+
+
+Valley of Acacia, 200, 201, 203
+Vegetation, 70
+Venus, 24
+Vignettes of Book of the Dead, 39
+Vital power, 11
+Vulture amulet, 43
+
+
+Wādī an-Natrūn, 169
+Wādī Halfah, 101
+  --Maghārah, 208
+Washerman, 252
+Water, boiling, 43
+  celestial, 216
+  holy, 60, 66
+  offering, 229
+  supply, 43
+  fowl, 19
+Wax figures, 68
+Weighing of words, 22
+West, souls of, 43
+Westcar Papyrus, 25
+Wheat, 45
+Whip, 215
+Whirlwind, 250
+White Wall, 121, 151, 153
+Wife, burning of a, 27
+  duties to, 227
+Wine, 17
+Winged Disk, 77
+Wisdom, 227
+Wolf-god, 57
+Woman, the strange, 228
+Wood for writing upon, 4
+Words, ill-natured, 230
+  of power, 41, 42, 75, 246
+Work, importance of, 227
+  to avoid, 42
+Worms in tomb, 43
+Writing, boards for, 7
+  exercises in, 7
+  three kinds of, 1 ff.
+  sacred, 1
+  materials, 4
+
+
+Zoan, 81, 185
+
+
+
+
+                   Printed by BALLANTYNE, HANSON & Co.
+                       at Paul's Work, Edinburgh
+
+
+
+
+
+End of the Project Gutenberg EBook of The Literature of the Ancient Egyptians
+by E. A. Wallis Budge
+
+*** END OF THIS PROJECT GUTENBERG EBOOK EGYPTIAN LITERATURE ***
+
+***** This file should be named 15932-0.txt or 15932-0.zip *****
+This and all associated files of various formats will be found in:
+        https://www.gutenberg.org/1/5/9/3/15932/
+
+Produced by Jonathan Ingram, Peter Barozzi and the Online
+Distributed Proofreading Team.
+
+
+Updated editions will replace the previous one--the old editions
+will be renamed.
+
+Creating the works from public domain print editions means that no
+one owns a United States copyright in these works, so the Foundation
+(and you!) can copy and distribute it in the United States without
+permission and without paying copyright royalties.  Special rules,
+set forth in the General Terms of Use part of this license, apply to
+copying and distributing Project Gutenberg-tm electronic works to
+protect the PROJECT GUTENBERG-tm concept and trademark.  Project
+Gutenberg is a registered trademark, and may not be used if you
+charge for the eBooks, unless you receive specific permission.  If you
+do not charge anything for copies of this eBook, complying with the
+rules is very easy.  You may use this eBook for nearly any purpose
+such as creation of derivative works, reports, performances and
+research.  They may be modified and printed and given away--you may do
+practically ANYTHING with public domain eBooks.  Redistribution is
+subject to the trademark license, especially commercial
+redistribution.
+
+
+
+*** START: FULL LICENSE ***
+
+THE FULL PROJECT GUTENBERG LICENSE
+PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK
+
+To protect the Project Gutenberg-tm mission of promoting the free
+distribution of electronic works, by using or distributing this work
+(or any other work associated in any way with the phrase "Project
+Gutenberg"), you agree to comply with all the terms of the Full Project
+Gutenberg-tm License (available with this file or online at
+https://gutenberg.org/license).
+
+
+Section 1.  General Terms of Use and Redistributing Project Gutenberg-tm
+electronic works
+
+1.A.  By reading or using any part of this Project Gutenberg-tm
+electronic work, you indicate that you have read, understand, agree to
+and accept all the terms of this license and intellectual property
+(trademark/copyright) agreement.  If you do not agree to abide by all
+the terms of this agreement, you must cease using and return or destroy
+all copies of Project Gutenberg-tm electronic works in your possession.
+If you paid a fee for obtaining a copy of or access to a Project
+Gutenberg-tm electronic work and you do not agree to be bound by the
+terms of this agreement, you may obtain a refund from the person or
+entity to whom you paid the fee as set forth in paragraph 1.E.8.
+
+1.B.  "Project Gutenberg" is a registered trademark.  It may only be
+used on or associated in any way with an electronic work by people who
+agree to be bound by the terms of this agreement.  There are a few
+things that you can do with most Project Gutenberg-tm electronic works
+even without complying with the full terms of this agreement.  See
+paragraph 1.C below.  There are a lot of things you can do with Project
+Gutenberg-tm electronic works if you follow the terms of this agreement
+and help preserve free future access to Project Gutenberg-tm electronic
+works.  See paragraph 1.E below.
+
+1.C.  The Project Gutenberg Literary Archive Foundation ("the Foundation"
+or PGLAF), owns a compilation copyright in the collection of Project
+Gutenberg-tm electronic works.  Nearly all the individual works in the
+collection are in the public domain in the United States.  If an
+individual work is in the public domain in the United States and you are
+located in the United States, we do not claim a right to prevent you from
+copying, distributing, performing, displaying or creating derivative
+works based on the work as long as all references to Project Gutenberg
+are removed.  Of course, we hope that you will support the Project
+Gutenberg-tm mission of promoting free access to electronic works by
+freely sharing Project Gutenberg-tm works in compliance with the terms of
+this agreement for keeping the Project Gutenberg-tm name associated with
+the work.  You can easily comply with the terms of this agreement by
+keeping this work in the same format with its attached full Project
+Gutenberg-tm License when you share it without charge with others.
+
+1.D.  The copyright laws of the place where you are located also govern
+what you can do with this work.  Copyright laws in most countries are in
+a constant state of change.  If you are outside the United States, check
+the laws of your country in addition to the terms of this agreement
+before downloading, copying, displaying, performing, distributing or
+creating derivative works based on this work or any other Project
+Gutenberg-tm work.  The Foundation makes no representations concerning
+the copyright status of any work in any country outside the United
+States.
+
+1.E.  Unless you have removed all references to Project Gutenberg:
+
+1.E.1.  The following sentence, with active links to, or other immediate
+access to, the full Project Gutenberg-tm License must appear prominently
+whenever any copy of a Project Gutenberg-tm work (any work on which the
+phrase "Project Gutenberg" appears, or with which the phrase "Project
+Gutenberg" is associated) is accessed, displayed, performed, viewed,
+copied or distributed:
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+1.E.2.  If an individual Project Gutenberg-tm electronic work is derived
+from the public domain (does not contain a notice indicating that it is
+posted with permission of the copyright holder), the work can be copied
+and distributed to anyone in the United States without paying any fees
+or charges.  If you are redistributing or providing access to a work
+with the phrase "Project Gutenberg" associated with or appearing on the
+work, you must comply either with the requirements of paragraphs 1.E.1
+through 1.E.7 or obtain permission for the use of the work and the
+Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or
+1.E.9.
+
+1.E.3.  If an individual Project Gutenberg-tm electronic work is posted
+with the permission of the copyright holder, your use and distribution
+must comply with both paragraphs 1.E.1 through 1.E.7 and any additional
+terms imposed by the copyright holder.  Additional terms will be linked
+to the Project Gutenberg-tm License for all works posted with the
+permission of the copyright holder found at the beginning of this work.
+
+1.E.4.  Do not unlink or detach or remove the full Project Gutenberg-tm
+License terms from this work, or any files containing a part of this
+work or any other work associated with Project Gutenberg-tm.
+
+1.E.5.  Do not copy, display, perform, distribute or redistribute this
+electronic work, or any part of this electronic work, without
+prominently displaying the sentence set forth in paragraph 1.E.1 with
+active links or immediate access to the full terms of the Project
+Gutenberg-tm License.
+
+1.E.6.  You may convert to and distribute this work in any binary,
+compressed, marked up, nonproprietary or proprietary form, including any
+word processing or hypertext form.  However, if you provide access to or
+distribute copies of a Project Gutenberg-tm work in a format other than
+"Plain Vanilla ASCII" or other format used in the official version
+posted on the official Project Gutenberg-tm web site (www.gutenberg.org),
+you must, at no additional cost, fee or expense to the user, provide a
+copy, a means of exporting a copy, or a means of obtaining a copy upon
+request, of the work in its original "Plain Vanilla ASCII" or other
+form.  Any alternate format must include the full Project Gutenberg-tm
+License as specified in paragraph 1.E.1.
+
+1.E.7.  Do not charge a fee for access to, viewing, displaying,
+performing, copying or distributing any Project Gutenberg-tm works
+unless you comply with paragraph 1.E.8 or 1.E.9.
+
+1.E.8.  You may charge a reasonable fee for copies of or providing
+access to or distributing Project Gutenberg-tm electronic works provided
+that
+
+- You pay a royalty fee of 20% of the gross profits you derive from
+     the use of Project Gutenberg-tm works calculated using the method
+     you already use to calculate your applicable taxes.  The fee is
+     owed to the owner of the Project Gutenberg-tm trademark, but he
+     has agreed to donate royalties under this paragraph to the
+     Project Gutenberg Literary Archive Foundation.  Royalty payments
+     must be paid within 60 days following each date on which you
+     prepare (or are legally required to prepare) your periodic tax
+     returns.  Royalty payments should be clearly marked as such and
+     sent to the Project Gutenberg Literary Archive Foundation at the
+     address specified in Section 4, "Information about donations to
+     the Project Gutenberg Literary Archive Foundation."
+
+- You provide a full refund of any money paid by a user who notifies
+     you in writing (or by e-mail) within 30 days of receipt that s/he
+     does not agree to the terms of the full Project Gutenberg-tm
+     License.  You must require such a user to return or
+     destroy all copies of the works possessed in a physical medium
+     and discontinue all use of and all access to other copies of
+     Project Gutenberg-tm works.
+
+- You provide, in accordance with paragraph 1.F.3, a full refund of any
+     money paid for a work or a replacement copy, if a defect in the
+     electronic work is discovered and reported to you within 90 days
+     of receipt of the work.
+
+- You comply with all other terms of this agreement for free
+     distribution of Project Gutenberg-tm works.
+
+1.E.9.  If you wish to charge a fee or distribute a Project Gutenberg-tm
+electronic work or group of works on different terms than are set
+forth in this agreement, you must obtain permission in writing from
+both the Project Gutenberg Literary Archive Foundation and Michael
+Hart, the owner of the Project Gutenberg-tm trademark.  Contact the
+Foundation as set forth in Section 3 below.
+
+1.F.
+
+1.F.1.  Project Gutenberg volunteers and employees expend considerable
+effort to identify, do copyright research on, transcribe and proofread
+public domain works in creating the Project Gutenberg-tm
+collection.  Despite these efforts, Project Gutenberg-tm electronic
+works, and the medium on which they may be stored, may contain
+"Defects," such as, but not limited to, incomplete, inaccurate or
+corrupt data, transcription errors, a copyright or other intellectual
+property infringement, a defective or damaged disk or other medium, a
+computer virus, or computer codes that damage or cannot be read by
+your equipment.
+
+1.F.2.  LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right
+of Replacement or Refund" described in paragraph 1.F.3, the Project
+Gutenberg Literary Archive Foundation, the owner of the Project
+Gutenberg-tm trademark, and any other party distributing a Project
+Gutenberg-tm electronic work under this agreement, disclaim all
+liability to you for damages, costs and expenses, including legal
+fees.  YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT
+LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE
+PROVIDED IN PARAGRAPH F3.  YOU AGREE THAT THE FOUNDATION, THE
+TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE
+LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR
+INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH
+DAMAGE.
+
+1.F.3.  LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a
+defect in this electronic work within 90 days of receiving it, you can
+receive a refund of the money (if any) you paid for it by sending a
+written explanation to the person you received the work from.  If you
+received the work on a physical medium, you must return the medium with
+your written explanation.  The person or entity that provided you with
+the defective work may elect to provide a replacement copy in lieu of a
+refund.  If you received the work electronically, the person or entity
+providing it to you may choose to give you a second opportunity to
+receive the work electronically in lieu of a refund.  If the second copy
+is also defective, you may demand a refund in writing without further
+opportunities to fix the problem.
+
+1.F.4.  Except for the limited right of replacement or refund set forth
+in paragraph 1.F.3, this work is provided to you 'AS-IS' WITH NO OTHER
+WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO
+WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE.
+
+1.F.5.  Some states do not allow disclaimers of certain implied
+warranties or the exclusion or limitation of certain types of damages.
+If any disclaimer or limitation set forth in this agreement violates the
+law of the state applicable to this agreement, the agreement shall be
+interpreted to make the maximum disclaimer or limitation permitted by
+the applicable state law.  The invalidity or unenforceability of any
+provision of this agreement shall not void the remaining provisions.
+
+1.F.6.  INDEMNITY - You agree to indemnify and hold the Foundation, the
+trademark owner, any agent or employee of the Foundation, anyone
+providing copies of Project Gutenberg-tm electronic works in accordance
+with this agreement, and any volunteers associated with the production,
+promotion and distribution of Project Gutenberg-tm electronic works,
+harmless from all liability, costs and expenses, including legal fees,
+that arise directly or indirectly from any of the following which you do
+or cause to occur: (a) distribution of this or any Project Gutenberg-tm
+work, (b) alteration, modification, or additions or deletions to any
+Project Gutenberg-tm work, and (c) any Defect you cause.
+
+
+Section  2.  Information about the Mission of Project Gutenberg-tm
+
+Project Gutenberg-tm is synonymous with the free distribution of
+electronic works in formats readable by the widest variety of computers
+including obsolete, old, middle-aged and new computers.  It exists
+because of the efforts of hundreds of volunteers and donations from
+people in all walks of life.
+
+Volunteers and financial support to provide volunteers with the
+assistance they need, is critical to reaching Project Gutenberg-tm's
+goals and ensuring that the Project Gutenberg-tm collection will
+remain freely available for generations to come.  In 2001, the Project
+Gutenberg Literary Archive Foundation was created to provide a secure
+and permanent future for Project Gutenberg-tm and future generations.
+To learn more about the Project Gutenberg Literary Archive Foundation
+and how your efforts and donations can help, see Sections 3 and 4
+and the Foundation web page at https://www.pglaf.org.
+
+
+Section 3.  Information about the Project Gutenberg Literary Archive
+Foundation
+
+The Project Gutenberg Literary Archive Foundation is a non profit
+501(c)(3) educational corporation organized under the laws of the
+state of Mississippi and granted tax exempt status by the Internal
+Revenue Service.  The Foundation's EIN or federal tax identification
+number is 64-6221541.  Its 501(c)(3) letter is posted at
+https://pglaf.org/fundraising.  Contributions to the Project Gutenberg
+Literary Archive Foundation are tax deductible to the full extent
+permitted by U.S. federal laws and your state's laws.
+
+The Foundation's principal office is located at 4557 Melan Dr. S.
+Fairbanks, AK, 99712., but its volunteers and employees are scattered
+throughout numerous locations.  Its business office is located at
+809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887, email
+business@pglaf.org.  Email contact links and up to date contact
+information can be found at the Foundation's web site and official
+page at https://pglaf.org
+
+For additional contact information:
+     Dr. Gregory B. Newby
+     Chief Executive and Director
+     gbnewby@pglaf.org
+
+
+Section 4.  Information about Donations to the Project Gutenberg
+Literary Archive Foundation
+
+Project Gutenberg-tm depends upon and cannot survive without wide
+spread public support and donations to carry out its mission of
+increasing the number of public domain and licensed works that can be
+freely distributed in machine readable form accessible by the widest
+array of equipment including outdated equipment.  Many small donations
+($1 to $5,000) are particularly important to maintaining tax exempt
+status with the IRS.
+
+The Foundation is committed to complying with the laws regulating
+charities and charitable donations in all 50 states of the United
+States.  Compliance requirements are not uniform and it takes a
+considerable effort, much paperwork and many fees to meet and keep up
+with these requirements.  We do not solicit donations in locations
+where we have not received written confirmation of compliance.  To
+SEND DONATIONS or determine the status of compliance for any
+particular state visit https://pglaf.org
+
+While we cannot and do not solicit contributions from states where we
+have not met the solicitation requirements, we know of no prohibition
+against accepting unsolicited donations from donors in such states who
+approach us with offers to donate.
+
+International donations are gratefully accepted, but we cannot make
+any statements concerning tax treatment of donations received from
+outside the United States.  U.S. laws alone swamp our small staff.
+
+Please check the Project Gutenberg Web pages for current donation
+methods and addresses.  Donations are accepted in a number of other
+ways including including checks, online payments and credit card
+donations.  To donate, please visit: https://pglaf.org/donate
+
+
+Section 5.  General Information About Project Gutenberg-tm electronic
+works.
+
+Professor Michael S. Hart was the originator of the Project Gutenberg-tm
+concept of a library of electronic works that could be freely shared
+with anyone.  For thirty years, he produced and distributed Project
+Gutenberg-tm eBooks with only a loose network of volunteer support.
+
+
+Project Gutenberg-tm eBooks are often created from several printed
+editions, all of which are confirmed as Public Domain in the U.S.
+unless a copyright notice is included.  Thus, we do not necessarily
+keep eBooks in compliance with any particular paper edition.
+
+
+Most people start at our Web site which has the main PG search facility:
+
+     https://www.gutenberg.org
+
+This Web site includes information about Project Gutenberg-tm,
+including how to make donations to the Project Gutenberg Literary
+Archive Foundation, how to help produce our new eBooks, and how to
+subscribe to our email newsletter to hear about new eBooks.
diff --git a/15932-0.zip b/15932-0.zip
new file mode 100644
index 0000000..bcb8ec0
--- /dev/null
+++ b/15932-0.zip
diff --git a/15932-8.txt b/15932-8.txt
new file mode 100644
index 0000000..a62d3c2
--- /dev/null
+++ b/15932-8.txt
@@ -0,0 +1,10621 @@
+The Project Gutenberg EBook of The Literature of the Ancient Egyptians
+by E. A. Wallis Budge
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: The Literature of the Ancient Egyptians
+
+Author: E. A. Wallis Budge
+
+Release Date: May 29, 2005 [EBook #15932]
+
+Language: English
+
+Character set encoding: ISO-8859-1
+
+*** START OF THIS PROJECT GUTENBERG EBOOK EGYPTIAN LITERATURE ***
+
+
+
+
+Produced by Jonathan Ingram, Peter Barozzi and the Online
+Distributed Proofreading Team.
+
+
+
+
+
+
+                                  THE
+
+                               LITERATURE
+
+                                 OF THE
+
+                            ANCIENT EGYPTIANS
+
+
+                                   BY
+
+                     E.A. WALLIS BUDGE, M.A., LITT.D.
+
+
+     _Sometime Scholar of Christ's College, Cambridge, and Tyrwhitt_
+         _Hebrew Scholar; Keeper of the Department of Egyptian_
+             _and Assyrian Antiquities in the British Museum_
+
+
+                                  1914
+
+
+                                 LONDON
+                        J.M. DENT & SONS LIMITED
+                   Aldine House, Bedford Street, W.C.
+
+
+
+[Frontispiece:
+  The Elysian Fields of the Egyptians according to the Papyrus of Ani.
+        1. Ani adoring the gods of Sekhet-Aaru.
+        2. Ani reaping in the Other World.
+        3. Ani ploughing in the Other World.
+        4. The abode of the perfect spirits, and the magical boats.]
+
+
+
+
+                                PREFACE
+
+
+This little book is intended to serve as an elementary introduction to
+the study of Egyptian Literature. Its object is to present a short
+series of specimens of Egyptian compositions, which represent all the
+great periods of literary activity in Egypt under the Pharaohs, to all
+who are interested in the study of the mental development of ancient
+nations. It is not addressed to the Egyptological specialist, to whom,
+as a matter of course, its contents are well known, and therefore its
+pages are not loaded with elaborate notes and copious references. It
+represents, I believe, the first attempt made to place before the public
+a summary of the principal contents of Egyptian Literature in a handy
+and popular form.
+
+The specimens of native Egyptian Literature printed herein are taken
+from tombs, papyri, stel�, and other monuments, and, with few
+exceptions, each specimen is complete in itself. Translations of most of
+the texts have appeared in learned works written by Egyptologists in
+English, French, German, and Italian, but some appear in English for the
+first time. In every case I have collated my own translations with the
+texts, and, thanks to the accurate editions of texts which have appeared
+in recent years, it has been found possible to make many hitherto
+difficult passages clear. The translations are as literal as the
+difference between the Egyptian and English idioms will permit, but it
+has been necessary to insert particles and often to invert the order of
+the words in the original works in order to produce a connected meaning
+in English. The result of this has been in many cases to break up the
+short abrupt sentences in which the Egyptian author delighted, and
+which he used frequently with dramatic effect. Extraordinarily concise
+phrases have been paraphrased, but the meanings given to several unknown
+words often represent guess-work.
+
+In selecting the texts for translation in this book an attempt has been
+made to include compositions that are not only the best of their kind,
+but that also illustrate the most important branches of Egyptian
+Literature. Among these religious, mythological, and moral works bulk
+largely, and in many respects these represent the peculiar bias of the
+mind of the ancient Egyptian better than compositions of a purely
+historical character. No man was more alive to his own material
+interests, but no man has ever valued the things of this world less in
+comparison with the salvation of his soul and the preservation of his
+physical body. The immediate result of this was a perpetual demand on
+his part for information concerning the Other World, and for guidance
+during his life in this world. The priests attempted to satisfy his
+craving for information by composing the Books of the Dead and the other
+funerary works with which we are acquainted, and the popularity of these
+works seems to show that they succeeded. From the earliest times the
+Egyptians regarded a life of moral excellence upon earth as a necessary
+introduction to the life which he hoped to live with the blessed in
+heaven. And even in pyramid times he conceived the idea of the existence
+of a God Who judged rightly, and Who set "right in the place of wrong."
+This fact accounts for the reverence in which he held the Precepts of
+Ptah-hetep, Kaqemna, Herutataf, Amenemhat I, Ani, Tuauf, Amen-hetep, and
+other sages. To him, as to all Africans, the Other World was a very real
+thing, and death and the Last Judgment were common subjects of his daily
+thoughts. The great antiquity of this characteristic of the Egyptian is
+proved by a passage in a Book of Precepts, which was written by a king
+of the ninth or tenth dynasty for his son, who reigned under the name of
+Merikara. The royal writer in it reminds his son that the Chiefs [of
+Osiris] who judge sinners perform their duty with merciless justice on
+the Day of Judgment. It is useless to assume that length of years will
+be accepted by them as a plea of justification. With them the lifetime
+of a man is only regarded as a moment. After death these Chiefs must be
+faced, and the only things that they will consider will be his works.
+Life in the Other World is for ever, and only the reckless fool forgets
+this fact. The man who has led a life free from lies and deceit shall
+live after death like a god.
+
+The reader who wishes to continue his studies of Egyptian Literature
+will find abundant material in the list of works given on pp. 256-8.
+
+                                                E.A. WALLIS BUDGE.
+
+ BRITISH MUSEUM,
+_April_ 17, 1914.
+
+
+
+
+                                 CONTENTS
+
+CHAP.                                                               PAGE
+   I.  THOTH, THE AUTHOR OF EGYPTIAN LITERATURE. WRITING MATERIALS,
+           PAPYRUS, INK AND INK-POT, PALETTE, &c.                      1
+
+  II.  THE PYRAMID TEXTS:                                              9
+           The Book of Opening the Mouth                              13
+           The Liturgy of Funerary Offerings                          16
+           Hymns to the Sky-goddess and Sun-god                       18
+           The King in Heaven                                         20
+           The Hunting and Slaughter of the Gods by the King          21
+
+ III.  STORIES OF MAGICIANS WHO LIVED UNDER THE ANCIENT EMPIRE:       25
+           Ubaaner and the Wax Crocodile                              25
+           The Magician Tchatchamankh and the Gold Ornament           27
+           Teta, who restored Life to Dead Animals, &c.               29
+           Rut-tetet and the Three Sons of Ra                         33
+
+  IV.  THE BOOK OF THE DEAD:                                          37
+           Summary of Chapters                                        42
+           Hymns, Litany, and Extracts from the Book of the Dead      44
+           The Great Judgment                                         51
+
+   V.  BOOKS OF THE DEAD OF THE GR�CO-ROMAN PERIOD:                   59
+           Book of Breathings                                         59
+           Book of Traversing Eternity                                61
+           The Lamentations of Isis and Nephthys                      62
+           The Festival Songs of Isis and Nephthys                    64
+           The Book of Making Splendid the Spirit of Osiris           64
+
+  VI.  THE EGYPTIAN STORY OF THE CREATION                             67
+
+ VII.  LEGENDS OF THE GODS:                                           71
+           The Destruction of Mankind                                 71
+           The Legend of Ra and Isis                                  74
+           The Legend of Horus of Behutet                             77
+           The Legend of Khnemu and the Seven Years' Famine           83
+           The Legend of the Wanderings of Isis                       87
+           The Legend of the Princess of Bekhten                      92
+
+VIII. HISTORICAL LITERATURE:                                          98
+          Extract from the Palermo Stone                             100
+          Edict against the Blacks                                   101
+          Inscription of Usertsen III at Semnah                      101
+          Campaign of Thothmes II in the Sudan                       102
+          Capture of Megiddo by Thothmes III                         103
+          The Conquests of Thothmes III summarised by Amen-Ra        106
+          Summary of the Reign of Rameses III                        110
+          The Invasion and Conquest of Egypt by Piankhi              116
+
+  IX. AUTOBIOGRAPHICAL LITERATURE:                                   126
+          The Autobiography of Una                                   127
+          The Autobiography of Herkhuf                               131
+          The Autobiography of Ameni Amenemhat                       135
+          The Autobiography of Thetha                                137
+          The Autobiography of Amasis, the Naval Officer             140
+          The Autobiography of Amasis, surnamed Pen-Nekheb           143
+          The Autobiography of Tehuti, the Erpa                      145
+          The Autobiography of Thaiemhetep                           149
+
+   X. TALES OF TRAVEL AND ADVENTURE:                                 155
+          The Story of Sanehat                                       155
+          The Story of the Educated Peasant Khuenanpu                169
+          The Journey of the Priest Unu-Amen into Syria              185
+
+  XI. FAIRY TALES:                                                   196
+          The Tale of the Two Brothers                               196
+          The Story of the Shipwrecked Traveller                     207
+
+ XII. EGYPTIAN HYMNS TO THE GODS:                                    214
+          Hymn to Amen-Ra                                            214
+          Hymn to Amen                                               219
+          Hymn to the Sun-god                                        220
+          Hymn to Osiris                                             221
+          Hymn to Shu                                                222
+
+XIII. MORAL AND PHILOSOPHICAL LITERATURE:                            224
+          The Precepts of Ptah-hetep                                 225
+          The Maxims of Ani                                          228
+          The Talk of a Man who was tired of Life with His Soul      231
+          The Lament of Khakhepersenb, surnamed Ankhu                235
+          The Lament of Apuur                                        236
+
+ XIV. EGYPTIAN POETICAL COMPOSITIONS:                                241
+          The Poem in the Tomb of Antuf                              242
+
+  XV. MISCELLANEOUS LITERATURE:                                      244
+          The Book of Two Ways                                       244
+          The Book "Am Tuat"                                         244
+          The Book of Gates                                          246
+          The Ritual of Embalmment                                   247
+          The Ritual of the Divine Cult                              248
+          The Book "May My Name Flourish"                            250
+          The Book of Aapep                                          250
+          The Instructions of Tuauf                                  250
+          Medical Papyri                                             252
+          Magical Papyri                                             252
+          Legal Documents                                            253
+          Historical Romances                                        254
+          Mathematical Papyri                                        254
+
+      EDITIONS OF EGYPTIAN TEXTS, TRANSLATIONS, &c.                  256
+
+      INDEX                                                          259
+
+
+
+
+                              ILLUSTRATIONS
+
+                                                                    PAGE
+THE ELYSIAN FIELDS OF THE EGYPTIANS                       _Frontispiece_
+
+THOTH, THE SCRIBE OF THE GODS                                          3
+
+THOTH AND AMEN-RA SUCCOURING ISIS                                      5
+
+EGYPTIAN WRITING PALETTES                            _To face_         6
+
+VIGNETTE FROM THE BOOK OF THE DEAD (Chapter XCII)    _To face_        42
+
+HER-HERU AND QUEEN NETCHEMET RECITING A HYMN         _To face_        44
+
+HER-HERU AND QUEEN NETCHEMET STANDING IN THE
+     HALL OF OSIRIS                                  _To face_        52
+
+STELE RELATING THE STORY OF THE HEALING OF BENTRESHT                  94
+
+STELE ON WHICH IS CUT THE SPEECH OF AMEN-RA                          107
+
+A PAGE FROM THE GREAT HARRIS PAPYRUS                 _To face_       110
+
+STELE ON WHICH IS CUT THE AUTOBIOGRAPHY OF THAIEMHETEP               150
+
+A PAGE OF THE TALE OF THE TWO BROTHERS               _To face_       196
+
+
+
+
+                  THE LITERATURE OF THE ANCIENT EGYPTIANS
+
+                                CHAPTER I
+
+                 THOTH, THE AUTHOR OF EGYPTIAN LITERATURE.
+                         WRITING MATERIALS, ETC.
+
+
+The Literature of ancient Egypt is the product of a period of about four
+thousand years, and it was written in three kinds of writing, which are
+called hieroglyphic, hieratic, and demotic. In the first of these the
+characters were pictures of objects, in the second the forms of the
+characters were made as simple as possible so that they might be written
+quickly, and in the third many of them lost their picture form
+altogether and became mere symbols. Egyptian writing was believed to
+have been invented by the god Tehuti, or Thoth, and as this god was
+thought to be a form of the mind and intellect and wisdom of the God who
+created the heavens and the earth, the picture characters, or
+hieroglyphs as they are called, were held to be holy, or divine, or
+sacred. Certain religious texts were thought to possess special virtue
+when written in hieroglyphs, and the chapters and sections of books that
+were considered to have been composed by Thoth himself were believed to
+possess very great power, and to be of the utmost benefit to the dead
+when they were written out for them in hieroglyphs, and buried with them
+in their coffins. Thoth also invented the science of numbers, and as he
+fixed the courses of the sun, moon, and stars, and ordered the seasons,
+he was thought to be the first astronomer. He was the lord of wisdom,
+and the possessor of all knowledge, both heavenly and earthly, divine
+and human; and he was the author of every attempt made by man to draw,
+paint, and carve. As the lord and maker of books, and as the skilled
+scribe, he was the clerk of the gods, and kept the registers wherein the
+deeds of men were written down. The deep knowledge of Thoth enabled him
+to find out the truth at all times, and this ability caused the
+Egyptians to assign to him the position of Chief Judge of the dead. A
+very ancient legend states that Thoth acted in this capacity in the
+great trial that took place in heaven when Osiris was accused of certain
+crimes by his twin-brother Set, the god of evil. Thoth examined the
+evidence, and proved to the gods that the charges made by Set were
+untrue, and that Osiris had spoken the truth and that Set was a liar.
+For this reason every Egyptian prayed that Thoth might act for him as he
+did for Osiris, and that on the day of the Great Judgment Thoth might
+preside over the weighing of his heart in the Balance. All the important
+religious works in all periods were believed to have been composed
+either by himself, or by holy scribes who were inspired by him. They
+were believed to be sources of the deepest wisdom, the like of which
+existed in no other books in the world. And it is probably to these
+books that Egypt owed her fame for learning and wisdom, which spread
+throughout all the civilised world. The "Books of Thoth," which late
+popular tradition in Egypt declared to be as many as 36,525 in number,
+were revered by both natives and foreigners in a way which it is
+difficult for us in these days to realise. The scribes who studied and
+copied these books were also specially honoured, for it was believed
+that the spirit of Thoth, the twice-great and thrice-great god, dwelt in
+them. The profession of the scribe was considered to be most honourable,
+and its rewards were great, for no rank and no dignity were too high for
+the educated scribe. Thoth appears in the papyri and on the monuments as
+an ibis-headed man, and his companion is usually a dog-headed ape called
+"Asten." In the Hall of the Great Judgment he is seen holding in one
+hand a reed with which he is writing on a palette the result of the
+weighing of the heart of the dead man in the Balance. The gods accepted
+the report of Thoth without question, and rewarded the good soul and
+punished the bad according to his statement. From the beginning to the
+end of the history of Egypt the position of Thoth as the "righteous
+judge," and framer of the laws by which heaven and earth, and men and
+gods were governed, remained unchanged.
+
+[Illustration: Thoth, the Scribe of the Gods.]
+
+The substances used by the Egyptians for writing upon were very
+numerous, but the commonest were stone of various kinds, wood, skin, and
+papyrus. The earliest writings were probably traced upon these
+substances with some fluid, coloured black or red, which served as ink.
+When the Egyptians became acquainted with the use of the metals they
+began to cut their writings in stone. The text of one of the oldest
+chapters of the Book of the Dead (LXIV) is said in the Rubric to the
+chapter to have been "found" cut upon a block of "alabaster of the
+south" during the reign of Menkaura, a king of the fourth dynasty, about
+3700 B.C. As time went on and men wanted to write long texts or
+inscriptions, they made great use of wood as a writing material, partly
+on account of the labour and expense of cutting in stone. In the British
+Museum many wooden coffins may be seen with their insides covered with
+religious texts, which were written with ink as on paper. Sheepskin, or
+goatskin, was used as a writing material, but its use was never general;
+ancient Egyptian documents written on skin or, as we should say, on
+parchment, are very few. At a very early period the Egyptians learned
+how to make a sort of paper, which is now universally known by the name
+of "papyrus." When they made this discovery cannot be said, but the
+hieroglyphic inscriptions of the early dynasties contain the picture of
+a roll of papyrus, and the antiquity of the use of papyrus must
+therefore be very great. Among the oldest dated examples of inscribed
+papyrus may be noted some accounts which were written in the reign of
+King Assa (fourth dynasty, 3400 B.C.), and which were found at Sakkarah,
+about 20 miles to the south of Cairo.
+
+Papyrus was made from the papyrus plant that grew and flourished in the
+swamps and marshes of Lower Egypt, and in the shallow pools that were
+formed by the annual Nile flood. It no longer grows in Egypt, but it is
+found in the swamps of the Egyptian Sudan, where it grows sometimes to
+a height of 25 feet. The roots and the stem, which is often thicker than
+a man's arm, are used as fuel, and the head, which is large and rounded,
+is in some districts boiled and eaten as a vegetable. The Egyptian
+variety of the papyrus plant was smaller than that found in the Sudan,
+and the Egyptians made their paper from it by cutting the inner part of
+the stem into thin strips, the width of which depended upon the
+thickness of the stem; the length of these varied, of course, with the
+length of the stem. To make a sheet of papyrus several of these strips
+were laid side by side lengthwise, and several others were laid over
+them crosswise. Thus each sheet of papyrus contained two layers, which
+were joined together by means of glue and water or gum. Pliny, a Roman
+writer, states (Bohn's edition, vol. iii. p. 189) that Nile water,
+which, when in a muddy state, has the peculiar qualities of glue, was
+used in fastening the two layers of strips together, but traces of gum
+have actually been found on papyri. The sheets were next pressed and
+then dried in the sun, and when rubbed with a hard polisher in order to
+remove roughnesses, were ready for use.[1] By adding sheet to sheet,
+rolls of papyrus of almost any length could be made. The longest roll in
+the British Museum is 133 feet long by 16-1/2 inches high (Harris
+Papyrus, No. 1), and the second in length is a copy of the Book of the
+Dead, which is 123 feet long and 18-1/2 inches high; the latter contains
+2666 lines of writing arranged in 172 columns. The rolls on which
+ordinary compositions were written were much shorter and not so high,
+for they are rarely more than 20 feet long, and are only from 8 to 10
+inches in height.
+
+[Illustration: Thoth and Amen-Ra Succouring Isis in the Papyrus Swamps.]
+
+The scribe mixed on his palette the paints which he used. This palette
+usually consisted of a piece of alabaster, wood, ivory, or slate, from 8
+to 16 inches in length and from 2 to 3-1/2 inches in width; all four
+corners were square. At one end of the palette a number of oval or
+circular hollows were sunk to hold ink or paint. Down the middle was cut
+a groove, square at one end and sloping at the other, in which the
+writing reeds were placed. These were kept in position by a piece of
+wood glued across the middle of the palette, or by a sliding cover,
+which also served to protect the reeds from injury. On the sides of this
+groove are often found inscriptions that give the name of the owner of
+the palette, and that contain prayers to the gods for funerary
+offerings, or invocations to Thoth, the inventor of the art of writing.
+The black ink used by the scribes was made of lamp-black or of
+finely-powdered charcoal mixed with water, to which a very small
+quantity of gum was probably added. Red and yellow paint were made from
+mineral earths or ochres, blue paint was made from lapis-lazuli powder,
+green paint from sulphate of copper, and white paint from lime-white.
+Sometimes the ink was placed in small wide-mouthed pots made of Egyptian
+porcelain or alabaster. The scribe rubbed down his colours on a stone
+slab with a small stone muller. The writing reed, which served as a pen,
+was from 8 to 10 inches long, and from one-sixteenth to one-eighth of an
+inch in diameter; the end used in writing was bruised and not cut. In
+late times a very much thicker reed was used, and then the end was cut
+like a quill or steel pen. Writing reeds of this kind were carried in
+boxes of wood and metal specially made for the purpose. Many specimens
+of all kinds of Egyptian writing materials are to be seen in the
+Egyptian Rooms of the British Museum.
+
+[Footnote 1: In some parts of Mesopotamia where scribes at the present
+day use rough paper made in Russia, each sheet before being written upon
+is laid upon a board and polished by means of a glass bottle.]
+
+[Illustration: Wooden Palette of Rameri, an official of Thothmes IV.
+1470 B.C. Wooden Palette of Aahmes I, King of Egypt 1600 B.C.]
+
+As papyrus was expensive the pupils in the schools attached to the great
+temples of Egypt wrote their exercises and copies of standard literary
+compositions on slices of white limestone of fine texture, or upon
+boards, in the shape of modern slates used in schools, whitened with
+lime. The "copies" from which they worked were written by the teacher on
+limestone slabs of somewhat larger size. Copies of the texts that masons
+cut upon the walls of temples and other monuments were also written on
+slabs of this kind, and when figures of kings or gods were to be
+sculptured on the walls their proportions were indicated by
+perpendicular and horizontal lines drawn to scale. Portions of broken
+earthen-ware pots were also used for practising writing upon, and in the
+Ptolemaic and Roman Periods lists of goods, and business letters, and
+the receipts given by the tax-gatherers, were written upon potsherds. In
+still later times, when skin or parchment was as expensive as papyrus,
+the Copts, or Egyptian Christians, used slices of limestone and
+potsherds for drafts of portions of the Scriptures and letters in much
+the same way as did their ancestors.
+
+A roll of papyrus when not in use was kept in shape by a string or piece
+of papyrus cord, which was tied in a bow; sometimes, especially in the
+case of legal documents, a clay seal bearing the owner's name was
+stamped on the cord. Valuable rolls were kept in wooden cases or "book
+boxes," which were deposited in a chamber or "house" set apart for the
+purpose, which was commonly called the "house of books," _i.e._ the
+library. Having now described the principal writing materials used by
+the ancient Egyptians, we may pass on to consider briefly the various
+classes of Egyptian Literature that have come down to us.
+
+
+
+
+                               CHAPTER II
+
+                            THE PYRAMID TEXTS
+
+
+"Pyramid Texts" is the name now commonly given to the long hieroglyphic
+inscriptions that are cut upon the walls of the chambers and corridors
+of five pyramids at Sakkarah. The oldest of them was built for Unas, a
+king of the fifth dynasty, and the four others were built for Teta, Pepi
+I, Merenra, and Pepi II, kings of the sixth dynasty. According to the
+calculation of Dr. Brugsch, they were all built between 3300 and 3150
+B.C., but more recent theories assign them to a period about 700 years
+later. These Texts represent the oldest religious literature known to
+us, for they contain beliefs, dogmas, and ideas that must be thousands
+of years older than the period of the sixth dynasty when the bulk of
+them was drafted for the use of the masons who cut them inside the
+pyramids. It is probable that certain sections of them were composed by
+the priests for the benefit of the dead in very primitive times in
+Egypt, when the art of writing was unknown, and that they were repeated
+each time a king died. They were first learned by heart by the funerary
+priests, and then handed on from mouth to mouth, generation after
+generation, and at length after the Egyptians had learned to write, and
+there was danger of their being forgotten, they were committed to
+writing. And just as these certain sections were absorbed into the great
+body of Pyramid Texts of the sixth dynasty, so portions of the Texts of
+the sixth dynasty were incorporated into the great Theban Book of the
+Dead, and they appear in papyri that were written more than 2000 years
+later. The Pyramid Texts supply us with much information concerning the
+religious beliefs of the primitive Egyptians, and also with many
+isolated facts of history that are to be found nowhere else, but of the
+meaning of a very large number of passages we must always remain
+ignorant, because they describe states of civilisation, and conditions
+of life and climate, of which no modern person can form any true
+conception. Besides this the meanings of many words are unknown, the
+spelling is strange and often inexplicable, the construction of the
+sentence is frequently unlike anything known in later texts, and the
+ideas that they express are wholly foreign to the minds of students of
+to-day, who are in every way aliens to the primitive Egyptian African
+whose beliefs these words represent. The pyramids at Sakkarah in which
+the Pyramid Texts are found were discovered by the Frenchman, Mariette,
+in 1880. Paper casts of the inscriptions, which are deeply cut in the
+walls and painted green, were made for Professor Maspero, the Director
+of the Service of Antiquities in Egypt, and from these he printed an
+edition in hieroglyphic type of all five texts, and added a French
+translation of the greater part of them. Professor Maspero correctly
+recognised the true character of these old-world documents, and his
+translation displayed an unrivalled insight into the true meaning of
+many sections of them. The discovery and study of other texts and the
+labours of recent workers have cleared up passages that offered
+difficulties to him, but his work will remain for a very long time the
+base of all investigations.
+
+The Pyramid Texts, and the older texts quoted or embodied in them, were
+written, like every religious funerary work in Egypt, for the benefit of
+the king, that is to say, to effect his glorious resurrection and to
+secure for him happiness in the Other World, and life everlasting. They
+were intended to make him become a king in the Other World as he had
+been a king upon earth; in other words, he was to reign over the gods,
+and to have control of all the powers of heaven, and to have the power
+to command the spirits and souls of the righteous, as his ancestors the
+kings of Egypt had ruled their bodies when they lived on earth. The
+Egyptians found that their king, who was an incarnation of the "Great
+God," died like other men, and they feared that, even if they succeeded
+in effecting his resurrection by means of the Pyramid Texts, he might
+die a second time in the Other World. They spared no effort and left no
+means untried to make him not only a "living soul" in the Tuat, or Other
+World, but to keep him alive there. The object of every prayer, every
+spell, every hymn, and every incantation contained in these Texts, was
+to preserve the king's life. This might be done in many ways. In the
+first place it was necessary to provide a daily supply of offerings,
+which were offered up in the funerary temple that was attached to every
+pyramid. The carefully selected and duly appointed priest offered these
+one by one, and as he presented each to the spirit of the king he
+uttered a formula that was believed to convert the material food into a
+substance possessing a spiritual character and fit to form the food of
+the _ka_, or "double," or "vital power," of the dead king. The offerings
+assisted in renewing his life, and any failure to perform this service
+was counted a sin against the dead king's spirit. It was also necessary
+to perform another set of ceremonies, the object of which was to "open
+the mouth" of the dead king, _i.e._ to restore to him the power to
+breathe, think, speak, taste, smell, and walk. At the performance of
+these ceremonies it was all-important to present articles of food,
+wearing apparel, scents and unguents, and, in short, every object that
+the king was likely to require in the Other World. The spirits of all
+these objects passed into the Other World ready for use by the spirit of
+the king. It follows as a matter of course that the king in the Other
+World needed a retinue, and a bodyguard, and a host of servants, just as
+he needed slaves upon earth. In primitive times a large number of
+slaves, both male and female, were slain when a king died, and their
+bodies were buried in his tomb, whilst their spirits passed into the
+Other World to serve the spirit of the king, just as their bodies had
+served his body upon earth. As the king had enemies in this world, so it
+was thought he would have enemies in the Other World, and men feared
+that he would be attacked or molested by evilly-disposed gods and
+spirits, and by deadly animals and serpents, and other noxious reptiles.
+To ward off the attacks of these from his tomb, and his mummified body,
+and his spirit, the priest composed spells of various kinds, and the
+utterance of such, in a proper manner, was believed to render him immune
+from the attacks of foes of all kinds. Very often such spells took the
+form of prayers. Many of the spells were exceedingly ancient, even in
+the Pyramid Period; they were, in fact, so old that they were
+unintelligible to the scribes of the day. They date from the time when
+the Egyptians believed more in magic than religion; it is possible that
+when they were composed, religion, in our sense of the word, was still
+undeveloped among the Egyptians.
+
+When the Pyramid Texts were written men believed that the welfare of
+souls and spirits in the Other World could be secured by the prayers of
+the living. Hence we find in them numerous prayers for the dead, and
+hymns addressed to the gods on their behalf, and extracts from many
+kinds of ancient religious books. When these were recited, and offerings
+made both to the gods and to the dead, it was confidently believed that
+the souls of the dead received special consideration and help from the
+gods, and from all the good spirits who formed their train. These
+prayers are very important from many points of view, but specially so
+from the fact that they prove that the Egyptians who lived under the
+sixth dynasty attached more importance to them than to magical spells
+and incantations. In other words, the Egyptians had begun to reject
+their belief in the efficacy of magic, and to develop a belief of a more
+spiritual character. There were many reasons for this development, but
+the most important was the extraordinary growth of the influence of the
+religion of Osiris, which had before the close of the period of the
+sixth dynasty spread all over Egypt. This religion promised to all who
+followed it, high or low, rich or poor, a life in the world beyond the
+grave, after a resurrection that was made certain to them through the
+sufferings, death, and resurrection of Osiris, who was the incarnation
+of the great primeval god who created the heavens and the earth. A few
+extracts illustrating the general contents of the Pyramid Texts may now
+be given.
+
+I. Mention has already been made of the "opening of the mouth" of the
+dead king: under the earliest dynasties this ceremony was performed on a
+statue of the king. Water was sprinkled before it, and incense was
+burnt, and the statue was anointed with seven kinds of unguents, and its
+eyes smeared with eye paint. After the statue had been washed and
+dressed a meal of sepulchral offerings was set before it. The essential
+ceremony consisted in applying to the lips of the statue a curiously
+shaped instrument called the PESH KEF, with which the bandages that
+covered the mouth of the dead king in his tomb were supposed to be cut
+and the mouth set free to open. In later times the Liturgy of Opening
+the Mouth was greatly enlarged and was called the Book of Opening the
+Mouth. The ceremonies were performed by the Kher-heb priest, the son of
+the deceased, and the priests and ministrants called Sameref, Sem, Smer,
+Am-as, Am-khent, and the assistants called Mesentiu. First of all
+incense was burnt, and the priest said, "Thou art pure," four times.
+Water was then sprinkled over the statue and the priest said, "Thou art
+pure. Thou art pure. Thy purifications are the purifications of
+Horus,[1] and the purifications of Horus are thy purifications." This
+formula was repeated three times, once with the name of Set,[2] once
+with the name of Thoth,[3] and once with the name of Sep. The priest
+then said, "Thou hast received thy head, and thy bones have been brought
+unto thee before Keb."[4] During the performance of the next five
+ceremonies, in which incense of various kinds was offered, the priest
+said: "Thou art pure (four times). That which is in the two eyes of
+Horus hath been presented unto thee with the two vases of Thoth, and
+they purify thee so that there may not exist in thee the power of
+destruction that belongeth unto thee. Thou art pure. Thou art pure. Pure
+is the _seman_ incense that openeth thy mouth. Taste the taste thereof
+in the divine dwelling. _Seman_ incense is the emission of Horus; it
+stablisheth the heart of Horus-Set, it purifieth the gods who are in the
+following of Horus. Thou art censed with natron. Thou art established
+among the gods thy brethren. Thy mouth is like that of a sucking calf on
+the day of its birth. Thou art censed. Thou art censed. Thou art pure.
+Thou art pure. Thou art established among thy brethren the gods. Thy
+head is censed. Thy mouth is censed. Thy bones are purified. [Decay]
+that is inherent in thee shall not touch thee. I have given thee the Eye
+of Horus,[5] and thy face is filled therewith. Thou art shrouded in
+incense (say twice)."[6]
+
+[Footnote 1: A form of the Sun-god.]
+
+[Footnote 2: Originally a benevolent god: later the great god of evil.]
+
+[Footnote 3: The scribe of the gods, lord of wisdom: see pp. 1,2.]
+
+[Footnote 4: The Earth-god.]
+
+[Footnote 5: Horus gave his eye to Osiris, and thereby restored life to
+him.]
+
+[Footnote 6: Repetitions are omitted.]
+
+The next ceremony, the ninth, represented the re-birth of the king, who
+was personified by a priest. The priest, wrapped in the skin of a bull,
+lay on a small bed and feigned death. When the chief priest had said, "O
+my father," four times, the priest representing the king came forth from
+the bull's skin, and sat up; this act symbolized the resurrection of the
+king in the form of a spirit-body (_sahu_). The chief priest then
+asserted that the king was alive, and that he should never be removed,
+and that he was similar in every way to Horus. The priest personifying
+the king then put on a special garment, and taking a staff or sceptre in
+his hand, said, "I love my father and his transformation. I have made my
+father, I have made a statue of him, a large statue. Horus loveth those
+who love him." He then pressed the lips of the statue, and said, "I have
+come to embrace thee. I am thy son. I am Horus. I have pressed for thee
+thy mouth.... I am thy beloved son." The words then said by the chief
+priest, "I have delivered this mine eye from his mouth, I have cut off
+his leg," mean that the king was delivered from the jaws of death, and
+that a grievous wound had been inflicted on the god of death, _i.e._
+Set.
+
+Whilst these ceremonies were being performed the animals brought to be
+sacrificed were slain. Chief of these were two bulls, gazelle, geese,
+&c., and their slaughter typified the conquest and death of the enemies
+of the dead king. The heart and a fore-leg of each bull were presented
+to the statue of the king, and the priest said: "Hail, Osiris! I have
+come to embrace thee. I am Horus. I have pressed for thee thy mouth. I
+am thy beloved Son. I have opened thy mouth. Thy mouth hath been made
+firm. I have made thy mouth and thy teeth to be in their proper places.
+Hail, Osiris![1] I have opened thy mouth with the Eye of Horus." Then
+taking two instruments made of metal the priest went through the motion
+of cutting open the mouth and eyes of the statue, and said: "I have
+opened thy mouth. I have opened thy two eyes. I have opened thy mouth
+with the instrument of Anpu.[2] I have opened thy mouth with the Meskha
+instrument wherewith the mouth of the gods was opened. Horus openeth the
+mouth and eyes of the Osiris. Horus openeth the mouth of the Osiris even
+as he opened the mouth of his father. As he opened the mouth of the god
+Osiris so shall he open the mouth of my father with the iron that cometh
+forth from Set, with the Meskha instrument of iron wherewith he opened
+the mouth of the gods shall the mouth of the Osiris be opened. And the
+Osiris shall walk and shall talk, and his body shall be with the Great
+Company of the Gods who dwell in the Great House of the Aged One (_i.e._
+the Sun-god) who dwelleth in Anu.[3] And he shall take possession of the
+Urrt Crown therein before Horus, the Lord of mankind. Hail, Osiris!
+Horus hath opened thy mouth and thine eyes with the instruments Sebur
+and An, wherewith the mouths of the gods of the South were opened....
+All the gods bring words of power. They recite them for thee. They make
+thee to live by them. Thou becomest the possessor of twofold strength.
+Thou makest the passes that give thee the fluid of life, and their life
+fluid is about thee. Thou art protected, and thou shalt not die. Thou
+shalt change thy form [at pleasure] among the Doubles[4] of the gods.
+Thou shalt rise up as a king of the South. Thou shalt rise up as a king
+of the North. Thou art endowed with strength like all the gods and their
+Doubles. Shu[5] hath equipped thee. He hath exalted thee to the height
+of heaven. He hath made thee to be a wonder. He hath endowed thee with
+strength."
+
+[Footnote 1: It was assumed that the king after death became a being
+with the nature of Osiris, and he was therefore addressed as "Osiris."]
+
+[Footnote 2: Or Anubis, a very ancient god who presided over embalming;
+he appears in the form of a man with the head of a dog or jackal.]
+
+[Footnote 3: The On of the Bible, the Heliopolis of the Greeks. This
+city lay a few miles to the east of the modern city of Cairo.]
+
+[Footnote 4: Every living thing possessed a KA or "double," which was
+the vital power of the heart and could live after the death of the
+body.]
+
+[Footnote 5: The Air-god, the son of Keb and Nut.]
+
+The ceremonies that followed concerned the dressing of the statue of the
+king and his food. Various kinds of bandlets and a collar were
+presented, and the gift of each endowed the king in the Other World with
+special qualities. The words recited by the priest as he offered these
+and other gifts were highly symbolic, and were believed to possess great
+power, for they brought the Double of the king back to this earth to
+live in the statue, and each time they were repeated they renewed the
+life of the king in the Other World.
+
+
+II. The _Liturgy of Funerary Offerings_ was another all-important work.
+The oldest form of it, which is found in the Pyramid Texts, proves that
+even under the earliest dynasties the belief in the efficacy of
+sacrifices and offerings was an essential of the Egyptian religion. The
+opening ceremonies had for their object the purification of the deceased
+by means of sprinkling with water in which salt, natron, and other
+cleansing substances had been dissolved, and burning of incense. Then
+followed the presentation of about one hundred and fifty offerings of
+food of all kinds, fruit, flowers, vegetables, various kinds of wine,
+seven kinds of precious ointments, wearing apparel of the kind suitable
+for a king, &c. As each object was presented to the spirit of the king,
+which was present in his statue in the Tuat Chamber of the tomb, the
+priest recited a form of words, which had the effect of transmuting the
+substance of the object into something which, when used or absorbed by
+the king's spirit, renewed the king's life and maintained his existence
+in the Other World. Every object was called the "Eye of Horus," in
+allusion to its life-giving qualities. The following extracts illustrate
+the Liturgy of Funerary Offerings:
+
+32. This libation is for thee, Osiris, this libation is for thee,
+Unas.[1] (_Here offer cold water of the North._) It cometh forth before
+thy son, cometh forth before Horus. I have come, I have brought unto
+thee the Eye of Horus, that thy heart may be refreshed thereby. I have
+brought it and have set it under thy sandals, and I present unto thee
+that which flowed forth from thee. There shall be no stoppage to thy
+heart whilst it is with thee, and the offerings that appear at the
+command[2] shall appear at thy word of command. (_Recite four times._)
+
+[Footnote 1: The king who is identified with Osiris.]
+
+[Footnote 2: The deceased who possessed the words of power uttered in
+the tomb the names of the offerings he required, and the offerings
+appeared forthwith.]
+
+37. Thou hast taken possession of the two Eyes of Horus, the White and
+the Black, and when they are in thy face they illumine it. (_Here offer
+two jugs of wine, one white, one black._)
+
+38. Day hath made an offering unto thee in the sky. The South and the
+North have given offerings unto thee. Night hath made an offering unto
+thee. The South and the North have made an offering unto thee. An
+offering is brought unto thee, look upon it; an offering, hear it. There
+is an offering before thee, there is an offering behind thee, there is
+an offering with thee. (_Here offer a cake for the journey._)
+
+41. Osiris Unas, the white teeth of Horus are presented unto thee so
+that they may fill thy mouth. (_Here offer five bunches of onions._)
+
+47. O Ra, the worship that is paid to thee, the worship of every kind,
+shall be paid [also] to Unas. Everything that is offered to thy body
+shall be offered to the Double of Unas also, and everything that is
+offered to his body shall be thine. (_Here offer the table of holy
+offerings._)
+
+61. O ye oils, ye oils, which are on the forehead of Horus, set ye
+yourselves on the forehead of Unas, and make him to smell sweet through
+you. (_Here offer oil of cedar of the finest quality._)
+
+62. Make ye him to be a spirit-soul (_khu_) through possession of you,
+and grant ye him to have the mastery over his body, let his eyes be
+opened, and let all the spirit-souls see him, and let them hear his
+name. Behold, Osiris Unas, the Eye of Horus hath been brought unto thee,
+for it hath been seized for thee that it may be before thee. (_Here
+offer the finest Thehenu oil._)
+
+
+III. As specimens of the hymns in the Pyramid Texts may be quoted the
+following: the first is a hymn to Nut, the Sky-goddess, and the second
+is a hymn to Ra, the Sun-god.
+
+[O] Nut, thou hast extended thyself over thy son the Osiris Pepi,
+Thou hast snatched him out of the hand of Set; join him to thyself, Nut.
+Thou comest, snatch thy son; behold, thou comest, form this great
+    one [like] unto thyself.
+[O] Nut, cast thyself upon thy son the Osiris Pepi.
+[O] Nut, cast thyself upon thy son the Osiris Pepi.
+Form thou him, O Great Fashioner; this great one is among thy children.
+Form thou him, O Great Fashioner; this great one is among thy children.
+Keb [was to] Nut. Thou didst become a spirit.
+Thou wast a mighty goddess in the womb of thy mother Tefnut
+    when thou wast not born.
+Form thou Pepi with life and well-being; he shall not die.
+Strong was thy heart,
+Thou didst leap in the womb of thy mother in thy name of "Nut."
+[O] perfect daughter, mighty one in thy mother, who art crowned
+    like a king of the North,
+Make this Pepi a spirit-soul in thee, let him not die.
+[O] Great Lady, who didst come into being in the sky, who art mighty.
+Who dost make happy, and dost fill every place (or being), with thy
+    beauty,
+The whole earth is under thee, thou hast taken possession of it.
+Thou hast encompassed the earth, everything is in thy two hands,
+Grant thou that this Pepi may be in thee like an imperishable star.
+Thou hast associated with Keb in thy name of "Pet" (_i.e._ Sky).
+Thou hast united the earth in every place.
+[O] mistress over the earth, thou art above thy father Shu, thou hast
+    the mastery over him.
+He hath loved thee so much that he setteth himself under thee in
+    everything.
+Thou hast taken possession of every god for thyself with his boat (?).
+Thou hast made them shine like lamps,
+Assuredly they shall not cease from thee like the stars.
+Let not this Pepi depart from thee in thy name of "Hert" (ll. 61-64).
+
+
+The Hymn to the Sun-god is as follows:
+
+Hail to thee, Tem! Hail to thee, Kheprer, who created himself.
+Thou art the High, in this thy name of "Height."
+Thou camest into being in this thy name of "Kheprer."
+Hail to thee, Eye of Horus,[1] which he furnisheth with his hands
+    completely.
+He permitteth not thee to be obedient to those of the West;
+He permitteth not thee to be obedient to those of the East;
+He permitteth not thee to be obedient to those of the South;
+He permitteth not thee to be obedient to those of the North;
+He permitteth not thee to be obedient to those who are in the earth;
+[For] thou art obedient to Horus.
+He it is who hath furnished thee, he it is who hath builded thee,
+    he it is who hath made thee to be dwelt in.
+Thou doest for him whatsoever he saith unto thee, in every place
+    whither he goeth.
+Thou liftest up to him the water-fowl that are in thee.
+Thou liftest up to him the water-fowl that are about to be in thee.
+Thou liftest up to him every tree that is in thee.
+Thou liftest up to him every tree that is about to be in thee.
+Thou liftest up to him the cakes and ale that are in thee.
+Thou liftest up to him the cakes and ale that are about to be in thee.
+Thou liftest up to him the gifts that are in thee.
+Thou liftest up to him the gifts that are about to be in thee.
+Thou liftest up to him everything that is in thee.
+Thou liftest up to him everything that is about to be in thee.
+Thou takest them to him in every place wherein it pleaseth him to be.
+The doors upon thee stand fast [shut] like the god Anmutef,[2]
+They open not to those who are in the West;
+They open not to those who are in the East;
+They open not to those who are in the North;
+They open not to those who are in the South;
+They open not to those who are in the middle of the earth;
+But they open to Horus.
+
+He it was who made them, he it was who made them stand [firm], he it was
+who delivered them from every evil attack which the god Set made upon
+them. He it was who made thee to be a settled country in this thy name
+of "Kerkut." He it was who passed bowing after thee in thy name of
+"Nut." He it was who delivered thee from every evil attack which Set
+made upon thee (Pepi II, ll. 767-774.)
+
+[Footnote 1: Here a name of Egypt.]
+
+[Footnote 2: The god who was "the pillar of his mother."]
+
+
+IV. The following passages describe the power of the king in heaven, and
+his felicity there:
+
+"The sky hath withdrawn the life of the star Septet (Sothis, the
+Dog-star); behold Unas a living being, the son of Septet. The Eighteen
+Gods have purified him in Meskha (the Great Bear), [he is] an
+imperishable star. The house of Unas perisheth not in the sky, the
+throne of Unas perisheth not on the earth. Men make supplication
+[there], the gods fly [thither]. Septet hath made Unas fly to heaven to
+be with his brethren the gods. Nut,[1] the Great Lady, hath unfolded her
+arms to Unas. She hath made them into two divine souls at the head of
+the Souls of Anu, under the head of Ra. She made them two weeping women
+when thou wast on thy bier (?). The throne of Unas is by thee, Ra, he
+yieldeth it not up to anyone else. Unas cometh forth into heaven by
+thee, Ra. The face of Unas is like the [faces of the] Hawks. The wings
+of Unas are like [those of] geese. The nails of Unas are like the claws
+of the god Tuf. There is no [evil] word concerning Unas on earth among
+men. There is no hostile speech about him with the gods. Unas hath
+destroyed his word, he hath ascended to heaven. Upuatu hath made Unas
+fly up to heaven among his brethren the gods. Unas hath drawn together
+his arms like the Smen goose, he striketh his wings like a falcon,
+flying, flying. O men, Unas flieth up into heaven.
+
+[Footnote 1: The Sky-goddess.]
+
+"O ye gods of the West, O ye gods of the East, O ye gods of the South, O
+ye gods of the North, ye four groups who embrace the holy lands, devote
+ye yourselves to Osiris when he appeareth in heaven. He shall sail into
+the Sky, with his son Horus by his fingers. He shall announce him, he
+shall make him rise up like the Great God in the Sky. They shall cry out
+concerning Unas: Behold Horus, the son of Osiris! Behold Unas, the
+firstborn son of Hathor! Behold the seed of Keb! Osiris hath commanded
+that Unas shall rise as a second Horus, and these Four Spirit-souls in
+Anu have written an edict to the two great gods in the Sky. Ra set up
+the Ladder[1] in front of Osiris, Horus set up the Ladder in front of
+his father Osiris when he went to his spirit, one on this side [and] one
+on the other side; Unas is between them. Behold, he is the god of the
+pure seats coming forth from the bath (?). Unas standeth up, lo Horus;
+Unas sitteth down, lo Set. Ra graspeth his hand, spirit to heaven, body
+to earth."
+
+[Footnote 1: The Ladder by which souls ascended to heaven. A picture of
+the Ladder is given in the Papyrus of Ani, Plate XXII.]
+
+The power of the king in heaven was almost as absolute as it was upon
+earth, and in a very remarkable passage in the text of Unas, which is
+repeated in the text of Teta, we have a graphic description of the king
+as a mighty hunter, who chases the gods and lassoes them, and then kills
+and eats them in order that he may absorb their strength and wisdom, and
+all their divine attributes, and their power of living eternally. The
+passage reads:
+
+"The skies lower, the Star-gods tremble, the Archers[1] quake, the bones
+of the Akeru[1] gods tremble, and those who are with them are struck
+dumb when they see Unas rising up as a soul, in the form of the god who
+liveth upon his fathers, and who turneth his mothers into his food. Unas
+is the lord of wisdom, and his mother knoweth not his name. The
+adoration of Unas is in heaven, he hath become mighty in the horizon
+like Temu, the father that gave him birth, and after Temu had given him
+birth Unas became stronger than his father. The Doubles (_i.e._ vital
+strength) of Unas are behind him, the soles of his feet are beneath his
+feet, his gods are over him, his serpents are [seated] upon his brow,
+the serpent-guides of Unas are in front of him, and the spirit of the
+flame looketh upon [his] soul. The powers of Unas protect him. Unas is a
+bull in heaven. He directeth his steps where he willeth. He liveth upon
+the form which each god taketh upon himself, and he eateth the flesh of
+those who come to fill their bellies with the magical charms in the Lake
+of Fire. Unas is equipped with power against the spirit-souls thereof,
+and he riseth in the form of the mighty one, the lord of those who dwell
+in power (?). Unas hath taken his seat with his back turned towards Keb
+(the Earth-god). Unas hath weighed his words[2] with the hidden god (?)
+who hath no name, on the day of hacking in pieces the firstborn. Unas is
+the lord of offerings, the untier of the knot, and he himself maketh
+abundant the offerings of meat and drink. Unas devoureth men, and liveth
+upon the gods, he is the lord of envoys whom he sendeth forth on his
+missions. 'He who cutteth off hairy scalps,' who dwelleth in the fields,
+tieth the gods with ropes. Tcheser-tep shepherdeth them for Unas and
+driveth them unto him; and the Cord-master hath bound them for
+slaughter. Khensu, the slayer of the wicked, cutteth their throats, and
+draweth out their intestines, for it is he whom Unas sendeth to
+slaughter [them], and Shesmu[3] cutteth them in pieces, and boileth
+their members in his blazing caldrons of the night. Unas eateth their
+magical powers, and he swalloweth their spirit-souls. The great ones
+among them serve for his meal at daybreak, the lesser serve for his
+meal at eventide, and the least among them serve for his meal in the
+night. The old gods and the old goddesses become fuel for his furnace.
+The mighty ones in heaven light the fire under the caldrons wherein are
+heaped up the thighs of the firstborn; and he who maketh those who live
+in heaven to go about for Unas lighteth the fire under the caldrons with
+the thighs of their women; he goeth about the Two Heavens in their
+entirety, and he goeth round about the two banks of the Celestial Nile.
+Unas is the Great Power, the Power of Powers, and Unas is the Chief of
+the gods in visible forms. Whatsoever he findeth upon his path he eateth
+forthwith, and the magical might of Unas is before that of all the
+spirit-bodies who dwell in the horizon. Unas is the firstborn of the
+firstborn gods. Unas is surrounded by thousands, and oblations are made
+unto him by hundreds; he is made manifest as the Great Power by Saah
+(Orion), the father of the gods. Unas repeateth his rising in heaven,
+and he is crowned lord of the horizon. He hath reckoned up the bandlets
+and the arm-rings [of his captives], he hath taken possession of the
+hearts of the gods. Unas hath eaten the Red Crown, and he hath swallowed
+the White Crown; the food of Unas is the intestines, and his meat is
+hearts and their words of power. Behold, Unas eateth of that which the
+Red Crown sendeth forth, he increaseth, and the words of power of the
+gods are in his belly; his attributes are not removed from him. Unas
+hath eaten the whole of the knowledge of every god, and the period of
+his life is eternity, and the duration of his existence is
+everlastingness. He is in the form of one who doeth what he wisheth, and
+who doth not do what he hateth, and he abideth on the horizon for ever
+and ever and ever. The Soul of the gods is in Unas, their spirit-souls
+are with Unas, and the offerings made unto him are more than those that
+are made unto the gods. The fire of Unas is in their bones, for their
+soul is in Unas, and their shades are with those who belong unto them.
+Unas hath been with the two hidden (?) Kha (?) gods, ...; the seat of
+the heart of Unas is among those who live upon this earth for ever and
+ever and ever."
+
+[Footnote 1: These are names of groups of stars.]
+
+[Footnote 2: _i.e._ entered into judgment.]
+
+[Footnote 3: The executioner of Osiris.]
+
+The following extract is from one of the later Pyramid Texts:
+
+"Pepi was brought forth by the god Nu, when there was no heaven, when
+there was no earth, when nothing had been established, when there was no
+fighting, and when the fear of the Eye of Horus did not exist. This Pepi
+is one of the Great Offspring who were brought forth in Anu
+(Heliopolis), who have never been conquered by a king or ruled by
+chiefs, who are irresistible, whose words cannot be gainsaid. Therefore
+this Pepi is irresistible; he can neither be conquered by a king nor
+ruled by chiefs. The enemies of Pepi cannot triumph. Pepi lacketh
+nothing. His nails do not grow long [for want of prey]. No debt is
+reckoned against Pepi. If Pepi falleth into the water Osiris will lift
+him out, and the Two Companies of the Gods will bear him up on their
+shoulders, and Ra, wheresoever he may be, will give him his hand. If
+Pepi falleth on the earth the Earth-god (Keb) will lift him up, and the
+Two Companies of the Gods will bear him up on their shoulders, and Ra,
+wheresoever he may be, will give him his hand.... Pepi appeareth in
+heaven among the imperishable stars. His sister the star Sothis (the
+Dog-star), his guide the Morning Star (Venus) lead him by the hand to
+the Field of Offerings. He taketh his seat on the crystal throne, which
+hath faces of fierce lions and feet in the form of the hoofs of the Bull
+Sma-ur. He standeth up in his place between the Two Great Gods, and his
+sceptre and staff are in his hands. He lifteth up his hand to the
+Henmemet spirits, and the gods come to him with bowings. The Two Great
+Gods look on in their places, and they find Pepi acting as judge of the
+gods. The word of every spirit-soul is in him, and they make offerings
+to him among the Two Companies of the Gods.
+
+
+
+
+                              CHAPTER III
+
+         STORIES OF MAGICIANS WHO LIVED UNDER THE ANCIENT EMPIRE
+
+
+The short stories of the wonderful deeds of ancient Egyptian magicians
+here given are found in the Westcar Papyrus, which is preserved in the
+Royal Museum in Berlin, where it is numbered P. 3033. This papyrus was
+the property of Miss Westcar of Whitchurch, who gave it to the eminent
+German Egyptologist, Richard Lepsius, in 1839; it was written probably
+at some period between the twelfth and eighteenth dynasties. The texts
+were first edited and translated by Professor Erman.
+
+
+               THE MAGICIAN UBAANER AND THE WAX CROCODILE
+
+The first story describes an event which happened in the reign of Nebka,
+a king of the third dynasty. It was told by Prince Khafra to King Khufu
+(Cheops). The magician was called Ubaaner,[1] and he was the chief
+Kher-heb in the temple of Ptah of Memphis, and a very learned man. He
+was a married man, but his wife loved a young man who worked in the
+fields, and she sent him by the hands of one of her maids a box
+containing a supply of very fine clothes. Soon after receiving this gift
+the young man proposed to the magician's wife that they should meet and
+talk in a certain booth or lodge in her garden, and she instructed the
+steward to have the lodge made ready for her to receive her friend in
+it. When this was done, she went to the lodge, and she sat there with
+the young man and drank beer with him until the evening, when he went
+his way. The steward, knowing what had happened, made up his mind to
+report the matter to his master, and as soon as the morning had come, he
+went to Ubaaner and informed him that his wife had spent the previous
+day drinking beer with such and such a young man. Ubaaner then told the
+steward to fetch him his casket made of ebony and silver-gold, which
+contained materials and instruments used in working magic, and when it
+was brought him, he took out some wax, and fashioned a figure of a
+crocodile seven spans long. He then recited certain magical words over
+the crocodile, and said to it, "When the young man comes to bathe in my
+lake thou shalt seize him." Then giving the wax crocodile to the
+steward, Ubaaner said to him, "When the young man goes down to the lake
+to bathe according to his daily habit, thou shalt throw the crocodile
+into the water after him." Having taken the crocodile from his master
+the steward departed.
+
+[Footnote 1: This name means "splitter of stones." It will be remembered
+that the late Sir H.M. Stanley was called the "stone-splitter," because
+of his great strength of deed and word.]
+
+Then the wife of Ubaaner told the steward to set the little lodge in the
+garden in order, because she was going to spend some time there. When
+the steward had furnished the lodge, she went there, and the young
+peasant paid her a visit. After leaving the lodge he went and bathed in
+the lake, and the steward followed him and threw the wax crocodile into
+the water; it immediately turned into a large crocodile 7 cubits (about
+11 feet) long and seized the young man and swallowed him up. When this
+took place the magician Ubaaner was with the king, and he remained in
+attendance upon him for seven days, during which time the young man was
+in the lake, with no air to breathe. When the seven days were ended King
+Nebka proposed to take a walk with the magician. Whilst they were going
+along Ubaaner asked the king if he would care to see a wonderful thing
+that had happened to a young peasant, and the king said he would, and
+forthwith walked to the place to which the magician led him. When they
+arrived at the lake Ubaaner uttered a spell over the crocodile, and
+commanded it to come up out of the water bringing the young man with
+him; and the crocodile did so. When the king saw the beast he exclaimed
+at its hideousness, and seemed to be afraid of it, but the magician
+stooped down fearlessly, and took the crocodile up in his hand, and lo,
+the living crocodile had disappeared, and only a crocodile of wax
+remained in its place. Then Ubaaner told King Nebka the story of how the
+young man had spent days in the lodge in the garden talking and drinking
+beer with his wife, and His Majesty said to the wax crocodile, "Get thee
+gone, and take what is thine with thee." And the wax crocodile leaped
+out of the magician's hand into the lake, and once more became a large,
+living crocodile. And it swam away with the young man, and no one ever
+knew what became of it afterwards. Then the king made his servants seize
+Ubaaner's wife, and they carried her off to the ground on the north side
+of the royal palace, and there they burned her, and they scattered her
+ashes in the river. When King Khufu had heard the story he ordered many
+offerings to be made in the tomb of his predecessor Nebka, and gifts to
+be presented to the magician Ubaaner.
+
+
+           THE MAGICIAN TCHATCHAMANKH AND THE GOLD ORNAMENT
+
+The Prince Baiufra stood up and offered to relate to King Khufu (Cheops)
+a story of a magician called Tchatchamankh, who flourished in the reign
+of Seneferu, the king's father. The offer having been accepted, Baiufra
+proceeded to relate the following: On one occasion it happened that
+Seneferu was in a perplexed and gloomy state of mind, and he wandered
+distractedly about the rooms and courts of his palace seeking to find
+something wherewith to amuse himself, but he failed to do so. Then he
+bethought himself of the court magician Tchatchamankh, and he ordered
+his servants to summon him to the presence. When the great Kher-heb and
+scribe arrived, he addressed him as "my brother," and told him that he
+had been wandering about in his palace seeking for amusement, and had
+failed to find it. The magician promptly suggested to the king that he
+should have a boat got ready, decorated with pretty things that would
+give pleasure, and should go for a row on the lake. The motions of the
+rowers as they rowed the boat about would interest him, and the sight of
+the depths of the waters, and the pretty fields and gardens round about
+the lake, would give him great pleasure. "Let me," said the magician,
+"arrange the matter. Give me twenty ebony paddles inlaid with gold and
+silver, and twenty pretty maidens with flowing hair, and twenty network
+garments wherein to dress them." The king gave orders for all these
+things to be provided, and when the boat was ready, and the maidens who
+were to row had taken their places, he entered the boat and sat in his
+little pavilion and was rowed about on the lake. The magician's views
+proved to be correct, for the king enjoyed himself, and was greatly
+amused in watching the maidens row. Presently the handle of the paddle
+of one of the maidens caught in her long hair, and in trying to free it
+a malachite ornament which she was wearing in her hair fell into the
+water and disappeared. The maiden was much troubled over her loss, and
+stopped rowing, and as her stopping threw out of order the strokes of
+the maidens who were sitting on the same seat as she was, they also
+stopped rowing. Thereupon the king asked why the rowing had ceased, and
+one of the maidens told him what had happened; and when he promised that
+the ornament should be recovered, the maiden said words which seem to
+mean that she had no doubt that she should recover it. On this Seneferu
+caused Tchatchamankh to be summoned into the presence, and when he came
+the king told him all that had happened. Then the magician began to
+recite certain spells, the effect of which was to cause the water of the
+lake first to divide into two parts, and then the water on one side to
+rise up and place itself on the water on the other side. The boat,
+presumably, sank down gently on the ground of the lake, for the
+malachite ornament was seen lying there, and the magician fetched it,
+and returned it to its owner. The depth of the water in the middle of
+the lake where the ornament dropped was 12 cubits (between 18 and 19
+feet), and when the water from one side was piled up on that on the
+other, the total depth of the two sections taken together was, we are
+told, 24 cubits. As soon as the ornament was restored to the maiden, the
+magician recited further spells, and the water lowered itself, and
+spread over the ground of the lake, and so regained its normal level.
+His Majesty, King Seneferu, assembled his nobles, and having discussed
+the matter with them, made a handsome gift to his clever magician. When
+King Khufu had heard the story he ordered a large supply of funerary
+offerings to be sent to the tomb of Seneferu, and bread, beer, flesh,
+and incense to the tomb of Tchatchamankh.
+
+
+     THE MAGICIAN TETA WHO RESTORED LIFE TO DEAD ANIMALS, ETC.
+
+When Baiufra had finished the story given above, Prince Herutataf, the
+son of King Khufu, and a very wise man, with whose name Egyptian
+tradition associated the discovery of certain chapters of the Book of
+the Dead, stood up before his father to speak, and said to him, "Up to
+the present thou hast only heard tales about the wisdom of magicians who
+are dead and gone, concerning which it is quite impossible to know
+whether they be true or not. Now, I want Thy Majesty to see a certain
+sage who is actually alive during thy lifetime, whom thou knowest not."
+His Majesty Khufu said, "Who is it, Herutataf?" And Prince Herutataf
+replied, "He is a certain peasant who is called Teta, and he lives in
+Tet-Seneferu. He is one hundred and ten years old, and up to this very
+day he eats five hundred bread-cakes (_sic_), and a leg of beef, and
+drinks one hundred pots of beer. He knows how to reunite to its body a
+head which has been cut off, he knows how to make a lion follow him
+whilst the rope with which he is tied drags behind him on the ground,
+and he knows the numbers of the Apet chambers (?) of the shrine (?) of
+Thoth." Now His Majesty had been seeking for a long time past for the
+number of the Apet chambers (?) of Thoth, for he had wished to make
+something like it for his "horizon."[1] And King Khufu said to his son
+Herutataf, "My son, thou thyself shalt go and bring the sage to me";
+thereupon a boat was made ready for Prince Herutataf, who forthwith set
+out on his journey to Tet-Seneferu, the home of the sage. When the
+prince came to the spot on the river bank that was nearest to the
+village of Teta, he had the boat tied up, and he continued his journey
+overland seated in a sort of sedan chair made of ebony, which was
+carried or slung on bearing poles made of costly _sesentchem_ wood
+inlaid or decorated with gold. When Herutataf arrived at the village,
+the chair was set down on the ground, and he got out of it and stood up
+ready to greet the old man, whom he found lying upon a bed, with the
+door of his house lying on the ground. One servant stood by the bed
+holding the sage's head and fanning him, and another was engaged in
+rubbing his feet. Herutataf addressed a highly poetical speech to Teta,
+the gist of which was that the old man seemed to be able to defy the
+usual effects of old age, and to be like one who had obtained the secret
+of everlasting youth, and then expressed the hope that he was well.
+Having paid these compliments, which were couched in dignified and
+archaic language, Herutataf went on to say that he had come with a
+message from his father Khufu, who hereby summoned Teta to his presence.
+"I have come," he said, "a long way to invite thee, so that thou mayest
+eat the food, and enjoy the good things which the king bestows on those
+who follow him, and so that he may conduct thee after a happy life to
+thy fathers who rest in the grave." The sage replied, "Welcome, Prince
+Herutataf, welcome, O thou who lovest thy father. Thy father shall
+reward thee with gifts, and he shall promote thee to the rank of the
+senior officials of his court. Thy Ka[2] shall fight successfully
+against thine enemy, thy soul knows the ways of the Other World, and
+thou shalt arrive at the door of those who are apparelled in ... I
+salute thee, O Prince Herutataf."
+
+[Footnote 1: These were probably books and instruments which the
+magicians of the day used in making astrological calculations, or in
+working magic.]
+
+[Footnote 2: The "double," or the vital force.]
+
+Herutataf then held out his hands to the sage and helped him to rise
+from the bed, and he went with him to the river bank, Teta leaning on
+his arm. When they arrived there Teta asked for a boat wherein his
+children and his books might be placed, and the prince put at his
+disposal two boats, with crews complete; Teta himself, however, was
+accommodated in the prince's boat and sailed with him. When they came to
+the palace, Prince Herutataf went into the presence of the king to
+announce their arrival, and said to him, "O king my lord, I have brought
+Teta"; and His Majesty replied, "Bring him in quickly." Then the king
+went out into the large hall of his palace, and Teta was led into the
+presence. His Majesty said, "How is it, Teta, that I have never seen
+thee?" And Teta answered, "Only the man who is summoned to the presence
+comes; so soon as the king summoned me I came." His Majesty asked him,
+saying, "Is it indeed true, as is asserted, that thou knowest how to
+rejoin to its body the head which hath been cut off?" Teta answered,
+"Most assuredly do I know how to do this, O king my lord." His Majesty
+said, "Let them bring in from the prison a prisoner, so that his
+death-sentence may be carried out." Then Teta said, "Let them not bring
+a man, O king my lord. Perhaps it may be ordered that the head shall be
+cut off some other living creature." So a goose was brought to him, and
+he cut off its head, and laid the body of the goose on the west side of
+the hall, and its head on the east side. Then Teta recited certain
+magical spells, and the goose stood up and waddled towards its head, and
+its head moved towards its body. When the body and the head came close
+together, the head leaped on to the body, and the goose stood up on its
+legs and cackled.
+
+Then a goose of another kind called _khet�a_ was brought to Teta, and he
+did with it as he had done with the other goose. His Majesty next caused
+an ox to be taken to Teta, and when he had cut off its head, and recited
+magical spells over the head and the body, the head rejoined itself to
+the body, and the ox stood up on its feet. A lion was next brought to
+Teta, and when he had recited spells over it, the lion went behind him,
+and followed him [like a dog], and the rope with which he had been tied
+up trailed on the ground behind the animal.
+
+King Khufu then said to Teta, "Is it true what they say that thou
+knowest the numbers of the Apet chambers (?) of the shrine (?) of
+Thoth?" Teta replied, "No. I do not know their number, O king my lord,
+but I do know the place where they are to be found." His Majesty asked,
+"Where is that?" Teta replied, "There is a box made of flint in a house
+called Sapti in Heliopolis." The king asked, "Who will bring me this
+box?" Teta replied, "Behold, O king my lord, I shall not bring the box
+to thee." His Majesty asked, "Who then shall bring it to me?" Teta
+answered, "The oldest of the three children of Rut-tetet shall bring it
+unto thee." His Majesty said, "It is my will that thou shalt tell me who
+this Rut-tetet is." Teta answered, "This Rut-tetet is the wife of a
+priest of Ra of Sakhabu,[1] who is about to give birth to three children
+of Ra. He told her that these children should attain to the highest
+dignities in the whole country, and that the oldest of them should
+become high priest[2] of Heliopolis." On hearing these words the heart
+of the king became sad; and Teta said, "Wherefore art thou so sad, O
+king my lord? Is it because of the three children? I say unto thee,
+Verily thy son, verily his son, verily one of them." His Majesty asked,
+"When will these three children be born?" Teta answered, "Rut-tetet will
+give them birth on the fifteenth day of the first month of Pert."[3] The
+king then made a remark the exact meaning of which it is difficult to
+follow, but from one part of it it is clear that he expressed his
+determination to go and visit the temple of Ra of Sakhabu, which seems
+to have been situated on or near the great canal of the Letopolite
+nome. In reply Teta declared that he would take care that the water in
+the canal should be 4 cubits (about 6 feet) deep, _i.e._ that the water
+should be deep enough for the royal barge to sail on the canal without
+difficulty. The king then returned to his palace and gave orders that
+Teta should have lodgings given him in the house of Prince Herutataf,
+that he should live with him, and that he should be provided with one
+thousand bread-cakes, one hundred pots of beer, one ox, and one hundred
+bundles of vegetables. And all that the king commanded concerning Teta
+was done.
+
+[Footnote 1: A town which seems to have been situated in the second nome
+or "county" of Lower Egypt; the Greeks called the nome Letopolites.]
+
+[Footnote 2: His official title was "Ur-mau."]
+
+[Footnote 3: The season Pert = November 15 - March 15.]
+
+
+           THE STORY OF RUT-TETET AND THE THREE SONS OF RA
+
+The last section of the Westcar Papyrus deals with the birth of the
+three sons of Ra, who have been mentioned above. When the day drew nigh
+in which the three sons were to be born, Ra, the Sun-god, ordered the
+four goddesses, Isis, Nephthys,[1] Meskhenet,[2] and Heqet,[3] and the
+god Khnemu,[4] to go and superintend the birth of the three children, so
+that when they grew up, and were exercising the functions of rule
+throughout all Egypt, they should build temples to them, and furnish the
+altars in them with offerings of meat and drink in abundance. Then the
+four goddesses changed themselves into the forms of dancing women, and
+went to the house wherein the lady Rut-tetet lay ill, and finding her
+husband, the priest of Ra, who was called Rauser, outside, they clashed
+their cymbals together, and rattled their sistra, and tried to make him
+merry. When Rauser objected to this and told them that his wife lay ill
+inside the house, they replied, "Let us see her, for we know how to
+help her"; so he said to them and to Khnemu who was with them, "Enter
+in," and they did so, and they went to the room wherein Rut-tetet lay.
+Isis, Nephthys, and Heqet assisted in bringing the three boys into the
+world. Meskhenet prophesied for each of them sovereignty over the land,
+and Khnemu bestowed health upon their bodies. After the birth of the
+three boys, the four goddesses and Khnemu went outside the house, and
+told Rauser to rejoice because his wife Rut-tetet had given him three
+children. Rauser said, "My Ladies, what can I do for you in return for
+this?" Having apparently nothing else to give them, he begged them to
+have barley brought from his granary, so that they might take it away as
+a gift to their own granaries; they agreed, and the god Khnemu brought
+the barley. So the goddesses set out to go to the place whence they had
+come.
+
+[Footnote 1: Isis and Nephthys were the daughters of Keb and Nut, and
+sisters of Osiris and Set; the former was the mother of Horus, and the
+latter of Anubis.]
+
+[Footnote 2: A goddess who presided over the birth of children.]
+
+[Footnote 3: A very ancient Frog-goddess, who was associated with
+generation and birth.]
+
+[Footnote 4: A god who assisted at the creation of the world, and who
+fashioned the bodies of men and women.]
+
+When they had arrived there Isis said to her companions: "How is it that
+we who went to Rut-tetet [by the command of Ra] have worked no wonder
+for the children which we could have announced to their father, who
+allowed us to depart [without begging a boon]?" So they made divine
+crowns such as belonged to the Lord (_i.e._ King), life, strength,
+health [be to him!], and they hid them in the barley. Then they sent
+rain and storm through the heavens, and they went back to the house of
+Rauser, apparently carrying the barley with them, and said to him, "Let
+the barley abide in a sealed room until we dance our way back to the
+north." So they put the barley in a sealed room. After Rut-tetet had
+kept herself secluded for fourteen days, she said to one of her
+handmaidens, "Is the house all ready?" and the handmaiden told her that
+it was provided with everything except jars of barley drink, which had
+not been brought. Rut-tetet then asked why they had not been brought,
+and the handmaiden replied in words that seem to mean that there was no
+barley in the house except that which belonged to the dancing goddesses,
+and that that was in a chamber which had been sealed with their seal.
+Rut-tetet then told her to go and fetch some of the barley, for she was
+quite certain that when her husband Rauser returned he would make good
+what she took. Thereupon the handmaiden went to the chamber, and broke
+it open, and she heard in it loud cries and shouts, and the sounds of
+music and singing and dancing, and all the noises which men make in
+honour of the birth of a king, and she went back and told Rut-tetet what
+she had heard. Then Rut-tetet herself went through the room, and could
+not find the place where the noises came from, but when she laid her
+temple against a box, she perceived that the noises were inside it. She
+then took this box, which cannot have been of any great size, and put it
+in another box, which in turn she put in another box, which she sealed,
+and then wrapping this in a leather covering, she laid it in a chamber
+containing her jar of barley beer or barley wine, and sealed the door.
+When Rauser returned from the fields, Rut-tetet related to him
+everything that had happened, and his heart was exceedingly glad, and he
+and his wife sat down and enjoyed themselves.
+
+A few days after these events Rut-tetet had a quarrel with her
+handmaiden, and she slapped her well. The handmaiden was very angry, and
+in the presence of the household she said words to this effect: Dost
+thou dare to treat me in this way? I who can destroy thee? She has given
+birth to three kings, and I will go and tell the Majesty of King Khufu
+of this fact. The handmaiden thought that, if Khufu knew of the views of
+Rauser and Rut-tetet about the future of their three sons, and the
+prophecies of the goddesses, he would kill the children and perhaps
+their parents also. With the object in her mind of telling the king the
+handmaiden went to her maternal uncle, whom she found weaving flax on
+the walk, and told him what had happened, and said she was going to tell
+the king about the three children. From her uncle she obtained neither
+support nor sympathy; on the contrary, gathering together several
+strands of flax into a thick rope he gave her a good beating with the
+same. A little later the handmaiden went to the river or canal to fetch
+some water, and whilst she was filling her pot a crocodile seized her
+and carried her away and, presumably, ate her. Then the uncle went to
+the house of Rut-tetet to tell her what had happened, and he found her
+sitting down, with her head bowed over her breast, and exceedingly sad
+and miserable. He asked her, saying, "O Lady, wherefore art thou so
+sad?" And she told him that the cause of her sorrow was the handmaiden,
+who had been born in the house and had grown up in it, and who had just
+left it, threatening that she would go and tell the king about the birth
+of the three kings. The uncle of the handmaiden nodded his head in a
+consoling manner, and told Rut-tetet how she had come to him and
+informed him what she was going to do, and how he had given her a good
+beating with a rope of flax, and how she had gone to the river to fetch
+some water, and how a crocodile had carried her off.
+
+There is reason to think that the three sons of Rut-tetet became the
+three kings of the fifth dynasty who were known by the names of Khafra,
+Menkaura, and Userkaf. The stories given above are valuable because they
+contain elements of history, for it is now well known that the immediate
+successors of the fourth dynasty, of which Khufu, Khafra, and Menkaura,
+the builders of the three great pyramids at Gizah, were the most
+important kings, were kings who delighted to call themselves sons of Ra,
+and who spared no effort to make the form of worship of the Sun-god that
+was practised at Anu, or Heliopolis, universal in Egypt. It is probable
+that the three magicians, Ubaaner, Tchatchamankh, and Teta were
+historical personages, whose abilities and skill in working magic
+appealed to the imagination of the Egyptians under all dynasties, and
+caused their names to be venerated to a remote posterity.
+
+
+
+
+                               CHAPTER IV
+
+                          THE BOOK OF THE DEAD
+
+
+"Book of the Dead" is the name that is now generally given to the large
+collection of "Chapters," or compositions, both short and long, which
+the ancient Egyptians cut upon the walls of the corridors and chambers
+in pyramids and rock-hewn tombs, and cut or painted upon the insides and
+outsides of coffins and sarcophagi, and wrote upon papyri, etc., which
+were buried with the dead in their tombs. The first modern scholar to
+study these Chapters was the eminent Frenchman, J. Fran�ois Champollion;
+he rightly concluded that all of them were of a religious character, but
+he was wrong in calling the collection as a whole "Funerary Ritual." The
+name "Book of the Dead" is a translation of the title "Todtenbuch,"
+given by Dr. R. Lepsius to his edition of a papyrus at Turin, containing
+a very long selection of the Chapters,[1] which he published in 1842.
+"Book of the Dead" is on the whole a very satisfactory general
+description of these Chapters, for they deal almost entirely with the
+dead, and they were written entirely for the dead. They have nothing to
+do with the worship of the gods by those who live on the earth, and such
+prayers and hymns as are incorporated with them were supposed to be said
+and sung by the dead for their own benefit. The author of the Chapters
+of the Book of the Dead was the god Thoth, whose greatness has already
+been described in Chapter I of this book. Thus they were considered to
+be of divine origin, and were held in the greatest reverence by the
+Egyptians at all periods of their long history. They do not all belong
+to the same period, for many of them allude to the dismemberment and
+burning of the dead, customs that, though common enough in very
+primitive times, were abandoned soon after royal dynasties became
+established in Egypt.
+
+[Footnote 1: The actual number of Chapters in this papyrus is 165.]
+
+It is probable that in one form or another many of the Chapters were in
+existence in the predynastic period,[1] but no copies of such primitive
+versions, if they ever existed, have come down to us. One Egyptian
+tradition, which is at least as old as the early part of the eighteenth
+dynasty (1600 B.C.), states that Chapters XXXB and LXIV were
+"discovered" during the reign of Semti, a king of the first dynasty, and
+another tradition assigns their discovery to the reign of Menkaura (the
+Mycerinus of classical writers), a king of the fourth dynasty. It is
+certain, however, that the Egyptians possessed a Book of the Dead which
+was used for kings and royal personages, at least, early under the first
+dynasty, and that, in a form more or less complete, it was in use down
+to the time of the coming of Christianity into Egypt. The tombs of the
+officials of the third and fourth dynasties prove that the Book of
+Opening the Mouth and the Liturgy of Funerary Offerings (see pp. 13-18)
+were in use when they were made, and this being so it follows as a
+matter of course that at this period the Egyptians believed in the
+resurrection of the dead and in their immortality, that the religion of
+Osiris was generally accepted, that the efficacy of funerary offerings
+was unquestioned by the religious, and that men died believing that
+those who were righteous on earth would be rewarded in heaven, and that
+the evil-doer would be punished. The Pyramid Texts also prove that a
+Book of the Dead divided into chapters was in existence when they were
+written, for they mention the "Chapter of those who come forth (_i.e._
+appear in heaven)," and the "Chapter of those who rise up" (Pepi I, l.
+463), and the "Chapter of the _betu_ incense," and the "Chapter of the
+natron incense" (Pepi I, 469). Whether these Chapters formed parts of
+the Pyramid Texts, or whether both they and the Pyramid Texts belonged
+to the Book of the Dead cannot be said, but it seems clear that the four
+Chapters mentioned above formed part of a work belonging to a Book of
+the Dead that was older than the Pyramid Texts. This Book of the Dead
+was no doubt based upon the beliefs of the followers of the religion of
+Osiris, which began in the Delta and spread southwards into Upper Egypt.
+Its doctrines must have differed in many important particulars from
+those of the worshippers of the Sun-god of Heliopolis, whose priests
+preached the existence of a heaven of a solar character, and taught
+their followers to believe in the Sun-god Ra, and not in Temu, the
+ancient native god of Heliopolis, and not in the divine man Osiris. The
+exposition of the Heliopolitan creed is found in the Pyramid Texts,
+which also contain the proofs that before the close of the sixth dynasty
+the cult of Osiris had vanquished the cult of Ra, and that the religion
+of Osiris had triumphed.
+
+[Footnote 1: _i.e._ before Menes became king of both Upper and Lower
+Egypt.]
+
+Certain of the Chapters of the Book of the Dead (_e.g._ XXXB and LXIV)
+were written in the city of Thoth, or Khemenu, others were written in
+Anu, or Heliopolis, and others in Busiris and other towns of the Delta.
+Of the Book of the Dead that was in use under the fifth and sixth
+dynasties we have no copies, but many Chapters of the Recension in use
+under the eleventh and twelfth dynasties are found written in cursive
+hieroglyphs upon wooden sarcophagi, many of which may be seen in the
+British Museum. With the beginning of the eighteenth dynasty the Book of
+the Dead enters a new phase of its existence, and it became the custom
+to write it on rolls of papyrus, which were laid with the dead in their
+coffins, instead of on the coffins themselves. As the greater number of
+such rolls have been found in the tombs of priests and others at Thebes,
+the Recension that was in use from the eighteenth to the twenty-first
+dynasty (1600-900 B.C.) is commonly called the THEBAN RECENSION. This
+Recension, in its earliest form, is usually written with black ink in
+vertical columns of hieroglyphs, which are separated by black lines; the
+titles of the Chapters, the opening words of each section, and the
+Rubrics are written with red ink. About the middle of the eighteenth
+dynasty pictures painted in bright colours, "vignettes," were added to
+the Chapters; these are very valuable, because they sometimes explain or
+give a clue to the meaning of parts of the texts that are obscure. Under
+the twentieth and twenty-first dynasties the writing of copies of the
+Book of the Dead in hieroglyphs went out of fashion, and copies written
+in the hieratic, or cursive, character took their place. These were
+ornamented with vignettes drawn in outline with black ink, and although
+the scribes who made them wrote certain sections in hieroglyphs, it is
+clear that they did not possess the skill of the great scribes who
+flourished between 1600 and 1050 B.C. The last Recension of the Book of
+the Dead known to us in a complete form is the SAITE RECENSION, which
+came into existence about 600 B.C., and continued in use from that time
+to the Roman Period. In the Ptolemaic and Roman Periods the priests
+composed several small works such as the "Book of Breathings" and the
+"Book of Traversing Eternity," which were based upon the Book of the
+Dead, and were supposed to contain in a highly condensed form all the
+texts that were necessary for salvation. At a still later period even
+more abbreviated texts came into use, and the Book of the Dead ended its
+existence in the form of a series of almost illegible scrawls traced
+upon scraps of papyrus only a few inches square.
+
+Rolls of papyrus containing the Book of the Dead were placed: (1) In a
+niche in the wall of the mummy chamber; (2) in the coffin by the side of
+the deceased, or laid between the thighs or just above the ankles; (3)
+in hollow wooden figures of the god Osiris, or Ptah-Seker-Osiris, or in
+the hollow pedestals on which such figures stood.
+
+The Egyptians believed that the souls of the dead on leaving this world
+had to traverse a vast and difficult region called the Tuat, which was
+inhabited by gods, devils, fiends, demons, good spirits, bad spirits,
+and the souls of the wicked, to say nothing of snakes, serpents, savage
+animals, and monsters, before they could reach the Elysian Fields, and
+appear in the presence of Osiris. The Tuat was like the African "bush,"
+and had no roads through it. In primitive times the Egyptians thought
+that only those souls that were provided with spells, incantations,
+prayers, charms, words of power, and amulets could ever hope to reach
+the Kingdom of Osiris. The spells and incantations were needed for the
+bewitchment of hostile beings of every kind; the prayers, charms, and
+words of power were necessary for making other kinds of beings that
+possessed great powers to help the soul on its journey, and to deliver
+it from foes; and the amulets gave the soul that was equipped with them
+strength, power, will, and knowledge to employ successfully every means
+of assistance that presented itself.
+
+The OBJECT OF THE BOOK OF THE DEAD was to provide the dead man with all
+these spells, prayers, amulets, &c., and to enable him to overcome all
+the dangers and difficulties of the Tuat, and to reach Sekhet Aaru and
+Sekhet Hetep (the Elysian Fields), and to take his place among the
+subjects of Osiris in the Land of Everlasting Life. As time went on the
+beliefs of the Egyptians changed considerably about many important
+matters, but they never attempted to alter the Chapters of the Book of
+the Dead so as to bring them, if we may use the expression, "up to
+date." The religion of the eighteenth dynasty was far higher in its
+spiritual character generally than that of the twelfth dynasty, but the
+Chapters that were used under the twelfth dynasty were used under the
+eighteenth, and even under the twenty-sixth dynasty. In religion the
+Egyptian forgot nothing and abandoned nothing; what was good enough for
+his ancestors was good enough for him, and he was content to go into the
+next world relying for his salvation on the texts which he thought had
+procured their salvation. Thus the Book of the Dead as a whole is a work
+that reflects all the religious beliefs of the Egyptians from the time
+when they were half savages to the period of the final downfall of their
+power.
+
+[Illustration: Vignette and Part of the XCIInd Chapter of the Book of
+the Dead. (Ani and his Soul are leaving the Tomb) _From the Papyrus of
+the Ani in the British Museum._]
+
+The Theban Recension of the Book of the Dead contains about one hundred
+and ninety Chapters, many of which have Rubrics stating what effects
+will be produced by their recital, and describing ceremonies that must
+be performed whilst they are being recited. It is impossible to describe
+the contents of all the Chapters in our limited space, but in the
+following brief summary the most important are enumerated. Chap. 1
+contains the formulas that were recited on the day of the funeral. Chap.
+151 gives a picture of the arrangement of the mummy chamber, and the
+texts to be said in it. Chap. 137 describes certain magical ceremonies
+that were performed in the mummy chamber, and describes the objects of
+magical power that were placed in niches in the four walls. Chap. 125
+gives a picture of the Judgment Hall of Osiris, and supplies the
+declarations of innocence that the deceased made before the Forty-two
+Judges. Chaps. 144-147, 149, and 150 describe the Halls, Pylons, and
+Divisions of the Kingdom of Osiris, and supply the name of the gods who
+guard them, and the formulas to be said by the deceased as he comes to
+each. Chap. 110 gives a picture of the Elysian Fields and a text
+describing all the towns and places in them. Chap. 5 is a spell by the
+use of which the deceased avoided doing work, and Chap. 6 is another,
+the recital of which made a figure to work for him. Chap. 15 contains
+hymns to the rising and to the setting sun, and a Litany of Osiris; and
+Chap. 183 is a hymn to Osiris. Chaps. 2, 3, 12, 13, and others enabled a
+man to move about freely in the Other World; Chap. 9 secured his free
+passage in and out of the tomb; and Chap. 11 overthrew his enemies.
+Chap. 17 deals with important beliefs as to the origin of God and the
+gods, and of the heavens and the earth, and states the different
+opinions which Egyptian theologians held about many divine and
+mythological beings. The reason for including it in the Book of the Dead
+is not quite clear, but that it was a most important Chapter is beyond
+all doubt. Chaps. 21 and 22 restored his mouth to the deceased, and
+Chap. 23 enabled him to open it. Chap. 24 supplied him with words of
+power, and Chap. 25 restored to him his memory. Chaps. 26-30B gave to
+the deceased his heart, and supplied the spells that prevented the
+stealers of hearts from carrying it off, or from injuring it in any way.
+Two of these Chapters (29 and 30B) were cut upon amulets made in the
+form of a human heart. Chaps. 31 and 32 are spells for driving away
+crocodiles, and Chaps. 33-38, and 40 are spells against snakes and
+serpents. Chaps. 41 and 42 preserved a man from slaughter in the Other
+World, Chap. 43 enabled him to avoid decapitation, and Chap. 44
+preserved him from the second death. Chaps. 45, 46, and 154 protected
+the body from rot or decay and worms in the tomb. Chap. 50 saved the
+deceased from the headsman in the Tuat, and Chap. 51 enabled him to
+avoid stumbling. Chaps. 38, 52-60, and 62 ensured for him a supply of
+air and water in the Tuat, and Chap. 63 protected him from drinking
+boiling water there. Chaps. 64-74 gave him the power to leave the tomb,
+to overthrow enemies, and to "come forth by day." Chaps. 76-89 enabled a
+man to transform himself into the Light-god, the primeval soul of God,
+the gods Ptah and Osiris, a golden hawk, a divine hawk, a lotus, a
+_benu_ bird, a heron, a swallow, a serpent, a crocodile, and into any
+being or thing he pleased. Chap. 89 enabled the soul of the deceased to
+rejoin its body at pleasure, and Chaps. 91 and 92 secured the egress of
+his soul and spirit from the tomb. Chaps. 94-97 made the deceased an
+associate of Thoth, and Chaps. 98 and 99 secured for him the use of the
+magical boat, and the services of the celestial ferryman, who would
+ferry him across the river in the Tuat to the Island of Fire, in which
+Osiris lived. Chaps. 101 and 102 provided access for him to the Boat of
+Ra. Chaps. 108, 109, 112, and 116 enabled him to know the Souls (_i.e._
+gods) of the East and West, and of the towns of Pe,[1] Nekhen,[2]
+Khemenu,[3] and Anu.[4] Chaps. 117-119 enabled him to find his way
+through Rastau, a part of the kingdom of Seker, the god of Death. Chap.
+152 enabled him to build a house, and Chap. 132 gave him power to return
+to the earth and see it. Chap. 153 provided for his escape from the
+fiend who went about to take souls in a net. Chaps. 155-160, 166, and
+167 formed the spells that were engraved on amulets, _i.e._ the Tet
+(male), the Tet (female), the Vulture, the Collar, the Sceptre, the
+Pillow, the Pectoral, &c., and gave to the deceased the power of Osiris
+and Isis and other gods, and restored to him his heart, and lifted up
+his head. Chap. 162 kept heat in the body until the day of the
+resurrection. Chaps. 175 and 176 gave the deceased everlasting life and
+enabled him to escape the second death. Chap. 177 raised up the dead
+body, and Chap. 178 raised up the spirit-soul. The remaining Chapters
+perfected the spirit-soul, and gave it celestial powers, and enabled it
+to enjoy intercourse with the gods as an equal, and enabled it to
+participate in all their occupations and pleasures. We may now give a
+few extracts that will give an idea of the contents of some of the most
+important passages.
+
+[Footnote 1: _i.e._ Pe Tep, or Buto.]
+
+[Footnote 2: Eileithyiaspolis.]
+
+[Footnote 3: Hermopolis.]
+
+[Footnote 4: Heliopolis.]
+
+[Illustration: Her-Heru, the first Priest-King, and Queen Netchemet
+reciting a Hymn to the Rising Sun. The Apes represent the Spirits of the
+Dawn. _From a papyrus (about 1050 B.C.) in the British Museum._]
+
+
+The following is the opening hymn to Osiris in the Papyrus of Ani:
+
+"Glory be to Osiris Un-Nefer, the great god who dwelleth in Abydos, king
+of eternity, lord of everlastingness, whose existence endureth for
+millions of years. Eldest son of the womb of Nut,[1] begotten by Keb,[2]
+the Erpat,[3] lord of the crowns of the South and North, lord of the
+lofty white crown, prince of gods and men: he hath received the sceptre,
+and the whip, and the rank of his divine fathers. Let thy heart in
+Semt-Ament[4] be content, for thy son Horus is established on thy
+throne. Thou art crowned lord of Tatu[5] and ruler in Abydos.[6] Through
+thee the world flourisheth in triumph before the power of Nebertcher.[7]
+He leadeth on that which is and that which is not yet, in his name of
+'Taherstanef.' He toweth along the earth by Maat[8] in his name of
+'Seker'; he is exceedingly mighty and most terrible in his name of
+'Osiris'; he endureth for ever and ever in his name of 'Un-Nefer.'
+Homage to thee, O King of kings, Lord of lords, Prince of princes, who
+from the womb of Nut hast ruled the world and Akert.[9] Thy body is
+[like] bright and shining metal, thy head is of azure blue, and the
+brilliance of the turquoise encircleth thee. O thou god An of millions
+of years, whose body pervadeth all things, whose face is beautiful in
+Ta-Tchesert,[10] grant thou to the Ka of the Osiris the scribe Ani
+splendour in heaven, power upon earth, and triumph in the Other World.
+Grant that I may sail down to Tatu in the form of a living soul, and
+sail up to Abydos in the form of the Benu bird;[11] that I may go in and
+come out without being stopped at the pylons of the Lords of the Other
+World. May there be given unto me bread-cakes in the house of coolness,
+and offerings of food in Anu (Heliopolis), and a homestead for ever in
+Sekhet Aru,[12] with wheat and barley therefor."
+
+[Footnote 1: The Sky-goddess.]
+
+[Footnote 2: The Earth-god.]
+
+[Footnote 3: The hereditary chief of the gods.]
+
+[Footnote 4: The other world.]
+
+[Footnote 5: The town of Busiris on the Delta.]
+
+[Footnote 6: Abydos in Upper Egypt.]
+
+[Footnote 7: The Lord to the uttermost limit, _i.e._ Almighty God.]
+
+[Footnote 8: The goddess of physical and moral law, and the
+personification of the conscience.]
+
+[Footnote 9: A name of the Other World.]
+
+[Footnote 10: The Holy Land, _i.e._ the Kingdom of Osiris.]
+
+[Footnote 11: A bird which has been identified with the phoenix. The soul
+of Ra was incarnate in it.]
+
+[Footnote 12: A name of the realm of Osiris, or the Elysian Fields.]
+
+In another Hymn to Osiris, which is found in the Papyrus of Hunefer, we
+have the following: "The gods come unto thee, bowing low before thee,
+and they hold thee in fear. They withdraw and depart when they see thee
+endued with the terror of Ra, and the victory of Thy Majesty is over
+their hearts. Life is with thee, and offerings of meat and drink follow
+thee, and that which is thy due is offered before thy face. I have come
+unto thee holding in my hands truth, and my heart hath in it no cunning
+(or deceit). I offer unto thee that which is thy due, and I know that
+whereon thou livest. I have not committed any kind of sin in the land; I
+have defrauded no man of what is his. I am Thoth, the perfect scribe,
+whose hands are pure. I am the lord of purity, the destroyer of evil,
+the scribe of truth; what I abominate is sin."
+
+Here is an address, followed by a short Litany, which forms a kind of
+introduction to Chapter 15 in the Papyrus of Ani:
+
+"Praise be unto thee, O Osiris, lord of eternity, Un-Nefer, Heru-Khuti,
+whose forms are manifold, whose attributes are majesty, [thou who art]
+Ptah-Seker-Tem in Heliopolis, lord of the Sheta shrine, creator of
+Het-ka-Ptah (Memphis) and of the gods who dwell therein, thou Guide of
+the Other World, whom the gods praise when thou settest in the sky. Isis
+embraceth thee contentedly, and she driveth away the fiends from the
+mouth of thy paths. Thou turnest thy face towards Amentet,[1] and thou
+makest the earth to shine like refined copper. The dead rise up to look
+upon thee, they breathe the air, and they behold thy face when [thy]
+disk riseth on the horizon. Their hearts are at peace, inasmuch as they
+behold thee, O thou who art Eternity and Everlastingness.
+
+[Footnote 1: The "hidden" land, the West, the Other World.]
+
+
+                                 LITANY
+
+"1. Homage to thee, O [Lord of] the Dekans[1] in Heliopolis and of the
+heavenly beings in Kheraha,[2] thou god Unti, who art the most glorious
+of the gods hidden in Heliopolis.
+
+"_Grant thou unto me a path whereon I may pass in peace, for I am just
+and true; I have not spoken lies wittingly, nor have I done aught with
+deceit_.[3]
+
+"2. Homage to thee, O An[4] in Antes, Heru-Khuti,[5] with long strides
+dost thou stride over heaven, O Heru-Khuti.
+
+"3. Homage to thee, O Everlasting Soul, who dwellest in Tatu (Busiris),
+Un-Nefer,[6] son of Nut, who art the Lord of Akert.
+
+"4. Homage to thee in thy rule over Tatu. The Urrt Crown is fixed upon
+thy head. Thou art One, thou createst thy protection, thou dwellest in
+peace in Tatu.
+
+"5. Homage to thee, O Lord of the Acacia. The Seker Boat[7] is on its
+sledge; thou turnest back the Fiend, the worker of evil; thou makest the
+Eye of the Sun-god to rest upon its throne.
+
+"6. Homage to thee, mighty one in thine hour, Prince great and mighty,
+dweller in Anrutef,[8] lord of eternity, creator of everlastingness.
+Thou art the lord of Hensu.[9]
+
+"7. Homage to thee, O thou who restest upon Truth. Thou art the Lord of
+Abydos; thy body is joined to Ta-Tchesert. Thou art he to whom fraud and
+deceit are abominable.
+
+"8. Homage to thee, O dweller in thy boat. Thou leadest the Nile from
+his source, the light shineth upon thy body; thou art the dweller in
+Nekhen.[10]
+
+"9. Homage to thee, O Creator of the gods, King of the South, King of
+the North, Osiris, Conqueror, Governor of the world in thy gracious
+seasons! Thou art the Lord of the heaven of Egypt (Atebui)."
+
+[Footnote 1: A group of thirty-six Star-gods.]
+
+[Footnote 2: A town that stood on the site of Old Cairo.]
+
+[Footnote 3: This response was to be repeated after each petition.]
+
+[Footnote 4: A Light-god.]
+
+[Footnote 5: Harmakhis of the Greeks.]
+
+[Footnote 6: A form of Osiris.]
+
+[Footnote 7: The Henu Boat of Seker was drawn round the sanctuary of
+Seker each morning.]
+
+[Footnote 8: A district of Hensu.]
+
+[Footnote 9: Herakleopolis in Upper Egypt.]
+
+[Footnote 10: Eileithyiaspolis in Upper Egypt.]
+
+
+The following passage illustrates the general character of a funerary
+hymn to Ra: "Homage to thee, O thou who art in the form of Khepera,
+Khepera the creator of the gods. Thou risest, thou shinest, thou
+illuminest thy mother [the sky]. Thou art crowned King of the Gods.
+Mother Nut[1] welcometh thee with bowings. The Land of Sunset (Manu)
+receiveth thee with satisfaction, and the goddess Maat[2] embraceth thee
+at morn and at eve. Hail, ye gods of the Temple of the Soul (_i.e._
+heaven), who weigh heaven and earth in a balance, who provide celestial
+food! And hail, Tatunen,[3] One, Creator of man, Maker of the gods of
+the south and of the north, of the west and of the east! Come ye and
+acclaim Ra, the Lord of heaven, the Prince--life, health, strength be to
+him!--the Creator of the gods, and adore ye him in his beautiful form as
+he riseth in his Morning Boat (Antchet).
+
+"Those who dwell in the heights and those who dwell in the depths
+worship thee. Thoth and the goddess Maat have laid down thy course for
+thee daily for ever. Thine Enemy the Serpent hath been cast into the
+fire, the fiend hath fallen down into it headlong. His arms have been
+bound in chains, and Ra hath hacked off his legs; the Mesu Betshet[4]
+shall never more rise up. The Temple of the Aged God [in Anu] keepeth
+festival, and the sound of those who rejoice is in the Great House. The
+gods shout for joy when they see Ra rising, and when his beams are
+filling the world with light. The Majesty of the Holy God goeth forth
+and advanceth even unto the Land of Sunset (Manu). He maketh bright the
+earth at his birth daily, he journeyeth to the place where he was
+yesterday. O be thou at peace with me, and let me behold thy beauties!
+Let me appear on the earth. Let me smite [the Eater of] the Ass.[5] Let
+me crush the Serpent Seba.[6] Let me destroy Aapep[7] when he is most
+strong. Let me see the Abtu Fish in its season and the Ant Fish[8] in
+its lake. Let me see Horus steering thy boat, with Thoth and Maat
+standing one on each side of him. Let me have hold of the bows of [thy]
+Evening Boat and the stern of thy Morning Boat.[9] Grant thou unto the
+Ka of me, the Osiris the scribe Ani, to behold the disk of the Sun, and
+to see the Moon-god regularly and daily. Let my soul come forth and walk
+hither and thither and whithersoever it pleaseth. Let my name be read
+from the list of those who are to receive offerings, and may offerings
+be set before me, even as they are set before the Followers of Horus.
+Let there be prepared for me a seat in the Boat of Ra on the day when
+the god goeth forth. Let me be received into the presence of Osiris, in
+the Land where Truth is spoken."
+
+[Footnote 1: The Sky-goddess.]
+
+[Footnote 2: Goddess of Law.]
+
+[Footnote 3: An ancient Earth-god.]
+
+[Footnote 4: The associates of Set, the god of Evil.]
+
+[Footnote 5: The Ass was a form of the Sun-god, and its eater was a
+mythological monster-serpent.]
+
+[Footnote 6: Another mythological serpent.]
+
+[Footnote 7: The serpent that tried to swallow the sun each morning, but
+the Sun-god cast a spell on it and rendered it powerless.]
+
+[Footnote 8: The Abtu and the Ant were two fishes that swam before the
+boat of the sun to warn the god of danger.]
+
+[Footnote 9: _i.e._, Ani wishes to be sure of a seat in both boats.]
+
+
+The prayers of the Book of the Dead consist usually of a string of
+petitions for sepulchral offerings to be offered in the tombs of the
+petitioners, and the fundamental idea underlying them is that by their
+transmutation, which was effected by the words of the priests, the
+spirits of the offerings became available as the food of the dead. Many
+prayers contain requests for the things that tend to the comfort and
+general well-being of the dead, but here and there we find a prayer for
+forgiveness of sins committed in the body. The best example of such is
+the prayer that forms Chapter CXXVI. It reads: "Hail, ye four Ape-gods
+who sit in the bows of the Boat of Ra, who convey truth to Nebertchet,
+who sit in judgment on my weakness and on my strength, who make the gods
+to rest contented by means of the flame of your mouths, who offer holy
+offerings to the gods, and sepulchral meals to the spirit-souls, who
+live upon truth, who feed upon truth of heart, who are without deceit
+and fraud, and to whom wickedness is an abomination, do ye away with my
+evil deeds, and put ye away my sin, which deserved stripes upon earth,
+and destroy ye every evil thing whatsoever that clingeth to me, and let
+there be no bar whatsoever on my part towards you. Grant ye that I may
+make my way through the Amhet[1] chamber, let me enter into Rastau,[2]
+and let me pass through the secret places of Amentet. Grant that cakes,
+and ale, and sweetmeats may be given to me as they are given to the
+spirit-souls, and grant that I may enter in and come forth from Rastau."
+The four Ape-gods reply: "Come, for we have done away with thy
+wickedness, and we have put away thy sin, which deserved stripes, which
+thou didst commit upon earth, and we have destroyed all the evil that
+clung to thee. Enter, therefore, into Rastau, and pass in through the
+secret gates of Amentet, and cakes, and ale, and sweetmeats shall be
+given unto thee, and thou shalt go in and come out at thy desire, even
+as do those whose spirit-souls are praised [by the god], and [thy name]
+shall be proclaimed each day in the horizon."
+
+[Footnote 1: A chamber in the kingdom of Seker in which the dead were
+examined.]
+
+[Footnote 2: The corridors in the kingdom of Seker.]
+
+Another prayer of special interest is that which forms Chapter XXXB.
+This is put into the mouth of the deceased when he is standing in the
+Hall of Judgment watching the weighing of his heart in the Great Scales
+by Anubis and Thoth, in the presence of the Great Company of the gods
+and Osiris. He says: "My heart, my mother. My heart, my mother. My heart
+whereby I came into being. Let none stand up to oppose me at my
+judgment. May there be no opposition to me in the presence of the
+Tchatchau.[1] Mayest thou not be separated from me in the presence of
+the Keeper of the Balance. Thou art my Ka (_i.e._ Double, or vital
+power), that dwelleth in my body; the god Khnemu who knitteth together
+and strengthened my limbs. Mayest thou come forth into the place of
+happiness whither we go. May the Shenit officers who decide the
+destinies of the lives of men not cause my name to stink [before
+Osiris]. Let it (_i.e._ the weighing) be satisfactory unto us, and let
+there be joy of heart to us at the weighing of words (_i.e._ the Great
+Judgment). Let not that which is false be uttered against me before the
+Great God, the Lord of Amentet (_i.e._ Osiris). Verily thou shalt be
+great when thou risest up [having been declared] a speaker of the
+truth."
+
+[Footnote 1: The chief officers of Osiris, the divine Taskmasters.]
+
+In many papyri this prayer is followed by a Rubric, which orders that it
+is to be said over a green stone scarab set in a band of _tchamu_ metal
+(_i.e._ silver-gold), which is to be hung by a ring from the neck of the
+deceased. Some Rubrics order it to be placed in the breast of a mummy,
+where it is to take the place of the heart, and say that it will "open
+the mouth" of the deceased. A tradition which is as old as the twelfth
+dynasty says that the Chapter was discovered in the town of Khemenu
+(Hermopolis Magna) by Herutataf, the son of Khufu, in the reign of
+Menkaura, a king of the fourth dynasty. It was cut in hieroglyphs,
+inlaid with lapis-lazuli on a block of alabaster, which was set under
+the feet of Thoth, and was therefore believed to be a most powerful
+prayer. We know that this prayer was recited by the Egyptians in the
+Ptolemaic Period, and thus it is clear that it was in common use for a
+period of nearly four thousand years. It may well be the oldest prayer
+in the world. Under the Middle and New Empires this prayer was cut upon
+hard green stone scarabs, but the versions of it found on scarabs are
+often incomplete and full of mistakes. It is quite clear that the prayer
+was turned into a spell, and that it was used merely as a "word of
+power," and that the hard stone scarabs were regarded merely as amulets.
+On many of them spaces are found that have been left blank to receive
+the names of those with whom they were to be buried; this proves that
+such scarabs once formed part of some undertaker's stock-in-trade, and
+that they were kept ready for those who were obliged to buy "heart
+scarabs" in a hurry.
+
+Another remarkable composition in the Book of the Dead is the first part
+of Chapter CXXV, which well illustrates the lofty moral conceptions of
+the Egyptians of the eighteenth dynasty. The deceased is supposed to be
+standing in the "Usekht Maati," or Hall of the Two Maati goddesses, one
+for Upper Egypt and one for Lower Egypt, wherein Osiris and his
+Forty-two Judges judge the souls of the dead. Before judgment is given
+the deceased is allowed to make a declaration, which in form closely
+resembles that made in many parts of Africa at the present day by a man
+who is condemned to undergo the ordeal of drinking "red water," and in
+it he states that he has not committed offences against the moral and
+religious laws of his country. He says:
+
+"Homage to thee, O Great God, thou Lord of Maati. I have come to thee, O
+my Lord, and I have brought myself hither that I may behold thy
+beauties. I know thee. I know thy name. I know the names of the
+Forty-two[1] gods who live with thee in this Hall of Truth, who keep
+ward over sinners, and who feed upon their blood on the day when the
+lives of men are taken into account in the presence of Un-Nefer (_i.e._
+the Good Being or Osiris).... Verily, I have come unto thee, I have
+brought truth unto thee. I have destroyed wickedness for thee. I have
+not done evil to men. I have not oppressed (or wronged) my family. I
+have not done wrong instead of right. I have not been a friend of
+worthless men. I have not wrought evil. I have not tried to make myself
+over-righteous. I have not put forward my name for exalted positions. I
+have not entreated servants evilly. I have not defrauded the man who was
+in trouble. I have not done what is hateful (or taboo) to the gods. I
+have not caused a servant to be ill-treated by his master. I have not
+caused pain [to any man]. I have not permitted any man to go hungry. I
+have made none to weep. I have not committed murder. I have not ordered
+any man to commit murder for me. I have inflicted pain on no man. I have
+not robbed the temples of their offerings. I have not stolen the cakes
+of the gods. I have not carried off the cakes offered to the spirits. I
+have not committed fornication. I have not committed acts of impurity in
+the holy places of the god of my town. I have not diminished the bushel.
+I have not added to or filched away land. I have not encroached upon the
+fields [of my neighbours]. I have not added to the weights of the
+scales. I have not falsified the pointer of the scales. I have not taken
+milk from the mouths of children. I have not driven away the cattle that
+were upon their pastures. I have not snared the feathered fowl in the
+preserves of the gods. I have not caught fish [with bait made of] fish
+of their kind. I have not stopped water at the time [when it should
+flow]. I have not breached a canal of running water. I have not
+extinguished a fire when it should burn. I have not violated the times
+[of offering] chosen meat-offerings. I have not driven off the cattle
+from the property of the gods. I have not repulsed the god in his
+manifestations. I am pure. I am pure. I am pure. I am pure."
+
+[Footnote 1: The Forty-two gods represent the forty-two nomes, or
+counties, into which Egypt was divided.]
+
+[Illustration: Her-Heru and Queen Netchemet standing in the Hall of
+Osiris and praying to the God, whilst the Heart of the Queen is being
+weighed in the Balance. _From a papyrus (about 1050 B.C.) in the British
+Museum._]
+
+In the second part of the Chapter the deceased repeats many of the above
+declarations of his innocence, but with each declaration the name of one
+of the Forty-two Judges is coupled. Thus we have:
+
+     1. "Hail, thou of the long strides, who comest forth from
+     Heliopolis, I have not committed sin.
+
+     2. "Hail, thou who art embraced by flame, who comest forth from
+     Kheraha, I have not robbed with violence.
+
+     3. "Hail, Nose, who comest forth from Hermopolis, I have not done
+     violence [to any man].
+
+     4. "Hail, Eater of shadows, who comest forth from the Qerti, I have
+     not thieved.
+
+     5. "Hail, Stinking Face, who comest forth from Rastau, I have not
+     slain man or woman.
+
+     9. "Hail, Crusher of bones, who comest forth from Hensu, I have not
+     lied."
+
+Nothing is known of the greater number of these Forty-two gods, but it
+is probable that they were local gods or spirits, each one representing
+a nome, whose names were added to the declarations with the view of
+making the Forty-two Judges represent all Egypt.
+
+In the third part of the Chapter we find that the religious ideas
+expressed by the deceased have a far more personal character than those
+of the first and second parts. Thus, having declared his innocence of
+the forty-two sins or offences, "the heart which is righteous and
+sinless" says:
+
+"Homage to you, O ye gods who dwell in your Hall of Maati! I know you
+and I know your names. Let me not fall under your knives, and bring ye
+not before the god whom ye follow my wickedness, and let not evil come
+upon me through you. Declare ye me innocent in the presence of
+Nebertcher,[1] because I have done that which is right in Tamera
+(Egypt), neither blaspheming God, nor imputing evil (?) to the king in
+his day. Homage to you, O ye gods, who live in your Hall of Maati, who
+have no taint of sin in you, who live upon truth, who feed upon truth
+before Horus, the dweller in his disk. Deliver me from Baba, who liveth
+upon the entrails of the mighty ones, on the day of the Great Judgment.
+Let me come to you, for I have not committed offences [against you]; I
+have not done evil, I have not borne false witness; therefore let
+nothing [evil] be done unto me. I live upon truth. I feed upon truth. I
+have performed the commandments of men, and the things which make the
+gods contented. I have made the god to be at peace [with me by doing]
+that which is his will. I have given bread to the hungry man, and water
+to the thirsty man, and apparel to the naked man, and a ferry boat to
+him that had none. I have made offerings to the gods, and given funerary
+meals to the spirits. Therefore be ye my deliverers, be ye my
+protectors; make ye no accusations against me in the presence [of the
+Great God]. I am clean of mouth and clean of hands; therefore let be
+said unto me by those who shall see me: 'Come in peace, come in peace'
+(_i.e._ Welcome! Welcome!).... I have testified before Herfhaf,[2] and
+he hath approved me. I have seen the things over which the Persea tree
+spreadeth [its branches] in Rastau. I offer up my prayers to the gods,
+and I know their persons. I have come and have advanced to declare the
+truth and to set up the Balance[3] on its stand in Aukert."[4]
+
+[Footnote 1: The Lord to the uttermost limit, _i.e._ Almighty God.]
+
+[Footnote 2: The celestial ferryman who ferried the souls of the
+righteous to the Island of Osiris. None but the righteous could enter
+his boat, and none but the righteous was allowed to land on the Island
+of Osiris.]
+
+[Footnote 3: The balance in which the heart was weighed.]
+
+[Footnote 4: A name of a part of the Other World near Heliopolis.]
+
+Then addressing the god Osiris the deceased says: "Hail, thou who art
+exalted upon thy standard, thou lord of the Atef crown, whose name is
+'Lord of the Winds,' deliver me from thine envoys who inflict evils, who
+do harm, whose faces are uncovered, for I have done the right for the
+Lord of Truth. I have purified myself and my fore parts with holy water,
+and my hinder parts with the things that make clean, and my inward parts
+have been [immersed] in the Lake of Truth. There is not one member of
+mine wherein truth is lacking. I purified myself in the Pool of the
+South. I rested in the northern town in the Field of the Grasshoppers,
+wherein the sailors of Ra bathe at the second hour of the night and at
+the third hour of the day." One would think that the moral worth of the
+deceased was such that he might then pass without delay into the most
+holy part of the Hall of Truth where Osiris was enthroned. But this is
+not the case, for before he went further he was obliged to repeat the
+magical names of various parts of the Hall of Truth; thus we find that
+the priest thrust his magic into the most sacred of texts. At length
+Thoth, the great Recorder of Egypt, being satisfied as to the good faith
+and veracity of the deceased, came to him and asked why he had come to
+the Hall of Truth, and the deceased replied that he had come in order to
+be "mentioned" to the god. Thoth then asked him, "Who is he whose heaven
+is fire, whose walls are serpents, and the floor of whose house is a
+stream of water?" The deceased replied, "Osiris"; and he was then bidden
+to advance so that he might be introduced to Osiris. As a reward for his
+righteous life sacred food, which proceeded from the Eye of Ra, was
+allotted to him, and, living on the food of the god, he became a
+counterpart of the god.
+
+From first to last the Book of the Dead is filled with spells and
+prayers for the preservation of the mummy and for everlasting life. As
+instances of these the following passages are quoted from Chapters 154
+and 175. "Homage to thee, O my divine father Osiris, thou livest with
+thy members. Thou didst not decay. Thou didst not turn into worms. Thou
+didst not waste away. Thou didst not suffer corruption. Thou didst not
+putrefy. I am the god Khepera, and my members shall have an everlasting
+existence. I shall not decay. I shall not rot. I shall not putrefy. I
+shall not turn into worms. I shall not see corruption before the eye of
+the god Shu. I shall have my being, I shall have my being. I shall live,
+I shall live. I shall flourish, I shall flourish. I shall wake up in
+peace. I shall not putrefy. My inward parts shall not perish. I shall
+not suffer injury. Mine eye shall not decay. The form of my visage shall
+not disappear. Mine ear shall not become deaf. My head shall not be
+separated from my neck. My tongue shall not be carried away. My hair
+shall not be cut off. Mine eyebrows shall not be shaved off. No baleful
+injury shall come upon me. My body shall be established, and it shall
+neither crumble away nor be destroyed on this earth." The passage that
+refers to everlasting life occurs in Chapter 175, wherein the scribe
+Ani is made to converse with Thoth and Temu in the Tuat, or Other World.
+Ani, who is supposed to have recently arrived there, says: "What manner
+of country is this to which I have come? There is no water in it. There
+is no air. It is depth unfathomable, it is black as the blackest night,
+and men wander helplessly therein. In it a man may not live in quietness
+of heart; nor may the affections be gratified therein." After a short
+address to Osiris, the deceased asks the god, "How long shall I live?"
+And the god says, "It is decreed that thou shalt live for millions of
+millions of years, a life of millions of years."
+
+As a specimen of a spell that was used in connection with an amulet may
+be quoted Chapter 156. The amulet was the _tet_, which represented a
+portion of the body of Isis. The spell reads: "The blood of Isis, the
+power of Isis, the words of power of Isis shall be strong to protect
+this mighty one (_i.e._ the mummy), and to guard him from him that would
+do unto him anything which he abominateth (or, is taboo to him)." The
+object of the spell is explained in the Rubric, which reads: "[This
+spell] shall be said over a _tet_ made of carnelian, which hath been
+steeped in water of _ankham_ flowers, and set in a frame of sycamore
+wood, and placed on the neck of the deceased on the day of the funeral.
+If these things be done for him the powers of Isis shall protect his
+body, and Horus, the son of Isis, shall rejoice in him when he seeth
+him. And there shall be no places hidden from him as he journeyeth. And
+one hand of his shall be towards heaven and the other towards earth,
+regularly and continually. Thou shalt not let any person who is with
+thee see it [a few words broken away]." Of the spells written in the
+Book of the Dead to make crocodiles, serpents, and other reptiles
+powerless, the following are specimens: "Away with thee! Retreat! Get
+back, O thou accursed Crocodile Sui. Thou shalt not come nigh me, for I
+have life through the words of power that are in me. If I utter thy name
+to the Great God he will make thee to come before the two divine
+messengers Betti and Herkemmaat. Heaven ruleth its seasons, and the
+spell hath power over what it mastereth, and my mouth ruleth the spell
+that is inside it. My teeth which bite are like flint knives, and my
+teeth which grind are like unto those of the Wolf-god. O thou who
+sittest spellbound with thine eyes fixed through my spell, thou shalt
+not carry off my spell, thou Crocodile that livest on spells" (Chap.
+XXXI).
+
+     "Get thee back, thou Crocodile of the West, that livest on the
+     never-resting stars. That which is thy taboo is in me. I have eaten
+     the brow (or, skull) of Osiris. I am set.
+
+     "Get thee back, thou Crocodile of the West. The serpent Nau is
+     inside me. I will set it on thee, thy flame shall not approach me.
+
+     "Get thee back, thou Crocodile of the East, that feedest upon the
+     eaters of filth. That which is thy taboo is in me. I advance. I am
+     Osiris.
+
+     "Get thee back, thou Crocodile of the East. The serpent Nau is
+     inside me. I will set it on thee; thy flame shall not approach me.
+
+     "Get thee back, thou Crocodile of the South, that feedest upon
+     waste, garbage, and filth. That which is thy taboo is in me.... I
+     am Sept.[1]
+
+     "Get thee back, thou Crocodile of the South. I will fetter thee. My
+     charm is among the reeds (?). I will not yield unto thee.
+
+     "Get thee back, thou Crocodile of the North, that feedest upon what
+     is left by the hours. That which is thy taboo is in me. The
+     emissions shall [not] fall upon my head. I am Tem.[2]
+
+     "Get thee back, thou Crocodile of the North, for the
+     Scorpion-goddess[3] is inside me, unborn (?). I am Uatch-Merti
+     (?).[4]
+
+     "Created things are in the hollow of my hand, and the things that
+     are not yet made are inside me. I am clothed in and supplied with
+     thy spells, O Ra, which are above me and beneath me.... I am Ra,
+     the self-protected, no evil thing whatsoever shall overthrow me"
+     (Chap. XXXII).
+
+[Footnote 1: A god of the Eastern Delta and a local form of the Sun-god
+early in the day.]
+
+[Footnote 2: The primeval god, a form of Pautti, the oldest Egyptian
+god.]
+
+[Footnote 3: She was called "Serqet."]
+
+[Footnote 4: A green-eyed serpent-god, or goddess, equipped with great
+power to destroy.]
+
+
+
+
+                               CHAPTER V
+
+              BOOKS OF THE DEAD OF THE GR�CO-ROMAN PERIOD
+
+
+From what has been said in the preceding chapter it will be clear that
+only wealthy people could afford to bury copies of the great Book of the
+Dead with their deceased relatives. Whether the chapters that formed it
+were written on coffins or on papyrus the cost of copying the work by a
+competent scribe must have been relatively very great. Towards the close
+of the twenty-sixth dynasty a feeling spread among the Egyptians that
+only certain parts of the Book of the Dead were essential for the
+resurrection of the body and for the salvation of the soul, and men
+began to bury with their dead copies of the most important chapters of
+it in a very much abridged form. A little later the scribes produced a
+number of works, in which they included only such portions of the most
+important chapters as were considered necessary to effect the
+resurrection of the body. In other words, they rejected all the old
+magical elements in the Book of the Dead, and preserved only the texts
+and formul� that appertained to the cult of Osiris, the first man who
+had risen from the dead. One of the oldest of these later substitutes
+for the Book of the Dead is the _Shai en Sensen_, or "Book of
+Breathings." Several copies of this work are extant in the funerary
+papyri, and the following sections, translated from a papyrus in the
+British Museum, will give an idea of the character of the Book:
+
+"Hail, Osiris[1] Kersher, son of Tashenatit! Thou art pure, thy heart is
+pure. Thy fore parts are pure, thy hind parts are cleansed; thy interior
+is cleansed with incense and natron, and no member of thine hath any
+defect in it whatsoever. Kersher is washed in the waters of the Field of
+Offerings, that lieth to the north of the Field of the Grasshoppers. The
+goddesses Uatchet and Nekhebet purify thee at the eighth hour of the
+night and at the eighth hour of the day. Come then, enter the Hall of
+Truth, for thou art free from all offence and from every defect, and
+'Stone of Truth' is thy name. Thou enterest the Tuat (Other World) as
+one exceedingly pure. Thou art purified by the Goddesses of Truth in the
+Great Hall. Holy water hath been poured over thee in the Hall of Keb
+(_i.e._ the earth), and thy body hath been made pure in the Hall of Shu
+(heaven). Thou lookest upon Ra when he setteth in the form of Tem at
+eventide. Amen is nigh unto thee and giveth thee air, and Ptah likewise,
+who fashioned thy members for thee; thou enterest the horizon with Ra.
+Thy soul is received in the Neshem Boat of Osiris, thy soul is made
+divine in the House of Keb, and thou art made to be triumphant for ever
+and ever."
+
+"Hail, Osiris Kersher! Thy name flourisheth, thy earthly body is
+stablished, thy spirit body germinateth, and thou art not repulsed
+either in heaven or on earth. Thy face shineth before Ra, thy soul
+liveth before Amen, and thy earthly body is renewed before Osiris. Thou
+breathest the breath of life for ever and ever. Thy soul maketh
+offerings unto thee in the course of each day.... Thy flesh is collected
+on thy bones, and thy form is even as it was upon earth. Thou takest
+drink into thy body, thou eatest with thy mouth, and thou receivest thy
+rations in company with the souls of the gods. Anubis protecteth thee;
+he is thy protector, and thou art not turned away from the Gates of the
+Tuat. Thoth, the most mighty god, the Lord of Khemenu (Hermopolis),
+cometh to thee, and he writeth the 'Book of Breathings' with his own
+fingers. Then doth thy soul breathe for ever and ever, and thy form is
+renewed with life upon earth; thou art made divine with the souls of the
+gods, thy heart is the heart of Ra, and thy limbs are the limbs of the
+great god. Amen is nigh unto thee to make thee to live again. Upuat
+openeth a prosperous road for thee. Thou seest with thine eyes, thou
+hearest with thine ears, thou speakest with thy mouth, thou walkest with
+thy legs. Thy soul hath been made divine in the Tuat, so that it may
+change itself into any form it pleaseth. Thou canst snuff at will the
+odours of the holy Acacia of Anu (An, or Heliopolis). Thou wakest each
+day and seest the light of Ra; thou appearest upon the earth each day,
+and the 'Book of Breathings' of Thoth is thy protection, for through it
+dost thou draw thy breath each day, and through it do thine eyes behold
+the beams of the Sun-god Aten. The Goddess of Truth vindicateth thee
+before Osiris, and her writings are upon thy tongue. Ra vivifieth thy
+soul, the Soul of Shu is in thy nostrils. Thou art even as Osiris, and
+'Osiris Khenti Amenti' is thy name. Thy body liveth in Tatu (Busiris),
+and thy soul liveth in heaven.... Thy odour is that of the holy gods in
+Amentet, and thy name is magnified like the names of the Spirits of
+heaven. Thy soul liveth through the 'Book of Breathings,' and it is
+rejoined to thy body by the 'Book of Breathings.' These fine extracts
+are followed in the British Museum papyrus by the praises of Kersher by
+the gods, a prayer of Kersher himself for offerings, and an extract from
+the so-called Negative Confession, which has been already described. The
+work is closed by an address to the gods, in which it is said that
+Kersher is sinless, that he feeds and lives upon Truth, that his deeds
+have satisfied the hearts of the gods, and that he has fed the hungry
+and given water to the thirsty and clothes to the naked.[2]
+
+[Footnote 1: The deceased is always supposed to be identified with
+Osiris.]
+
+[Footnote 2: A papyrus at Florence contains a copy of Part II. of The
+Book of Breathings. The fundamental ideas are the same as those in Part
+I., but the forms in which they are expressed are different. The
+deceased is made to address several gods by name, and to declare that he
+himself is those gods. "I am Ra, I am Atem, I am Osiris, I am Horus, I
+am Thoth," &c.]
+
+Another late work of considerable interest is the "Book of Traversing
+Eternity," the fullest known form of which is found on a papyrus at
+Vienna. This work describes how the soul of the deceased, when armed
+with the power which the Book of Traversing Eternity will give it, shall
+be able to travel from one end of Egypt to the other, and to visit all
+the holy places, and to assist at the festivals, and to enjoy communion
+not only with the gods and spirits who assemble there, but also with its
+kinsfolk and acquaintances whom it left behind alive on the earth. The
+object of the book was to secure for the deceased the resurrection of
+his body; it opens with the following words: "Thy soul liveth in heaven
+in the presence of Ra. Thy Ka hath acquired the divine nature of the
+gods. Thy body remaineth in the deep house (_i.e._ tomb) in the presence
+of Osiris. Thy spirit-body becometh glorious among the living. Thy
+descendants flourish upon the earth, in the presence of Keb, upon thy
+seat among the living, and thy name is stablished by the utterance of
+those who have their being through the 'Book of Traversing Eternity.'
+Thou comest forth by day, thou art joined to the Sun-god Aten." The text
+goes on to state that the deceased breathes, speaks, eats, drinks, sees,
+hears, and walks, and that all the organs of his body are in their
+proper places, and that each is performing its proper functions. He
+floats in the air, hovers in the shadow, rises in the sky, follows the
+gods, travels with the stars, dekans, and planets, and moves about by
+night and by day on earth and in heaven at will.
+
+Of the works that were originally composed for recitation on the days of
+the festivals of Osiris, and were specially connected with the cult of
+this god, three, which became very popular in the Graeco-Roman period,
+may be mentioned. These are: (1) The Lamentations of Isis and Nephthys;
+(2) The Festival Songs of Isis and Nephthys; (3) The Book of making
+splendid the Spirit of Osiris. The first of these works was recited on
+the twenty-fifth day of the fourth month of the season Akhet
+(October-November) by two "fair women," who personified Isis and
+Nephthys. One of these had the name of Isis on her shoulder, and the
+other the name of Nephthys, and each held a vessel of water in her right
+hand, and a "Memphis cake of bread" in her left. The object of the
+recital was to commemorate the resurrection of Osiris, and if the book
+were recited on behalf of any deceased person it would make his spirit
+to be glorious, and stablish his body, and cause his Ka to rejoice, and
+give breath to his nostrils and air to his throat. The two "fair women"
+sang the sections alternately in the presence of the Kher-heb and Setem
+priests. The two first sections, as they are found on a papyrus in
+Berlin, read thus:--ISIS SAITH: "Come to thy house, come to thy house, O
+An, come to thy house. Thine enemy [Set] hath perished. O beautiful
+youth, come to thy house. Look thou upon me. I am the sister who loveth
+thee, go not far from me. O Beautiful Boy, come to thy house,
+straightway, straightway. I cannot see thee, and my heart weepeth for
+thee; my eyes follow thee about. I am following thee about so that I may
+see thee. Lo, I wait to see thee, I wait to see thee; behold, Prince, I
+wait to see thee. It is good to see thee, it is good to see thee; O An,
+it is good to see thee. Come to thy beloved one, come to thy beloved
+one, O Un-Nefer, whose word is truth. Come to thy wife, O thou whose
+heart is still. Come to the lady of thy house; I am thy sister from thy
+mother's [womb]. Go not thou far from me. The faces of gods and men are
+turned towards thee, they all weep for thee together. As soon as I saw
+thee I cried out to thee, weeping with a loud voice which pierced the
+heavens, and thou didst not hear my voice. I am thy sister who loved
+thee upon earth; none other loved thee more than [thy] sister, thy
+sister."
+
+NEPHTHYS SAITH: "O Beautiful Prince, come to thy house. Let thy heart
+rejoice and be glad, for thine enemies have ceased to be. Thy two
+Sisters are nigh unto thee; they guard thy bier, they address thee with
+words [full of] tears as thou liest prone on thy bier. Look thou at the
+young women; speak to us, O our Sovereign Lord. Destroy thou all the
+misery that is in our hearts; the chiefs among gods and men look upon
+thee. Turn thou towards us thy face, O our Sovereign Lord. At the sight
+of thy face life cometh to our faces; turn not thou thy face from us.
+The joy of our heart is in the sight of thee. O Beautiful Sovereign, our
+hearts would see thee. I am thy sister Nephthys who loveth thee. The
+fiend Seba hath fallen, he hath not being. I am with thee, and I act as
+the protectress of thy members for ever and ever."
+
+The second work, the "Festival Songs of Isis and Nephthys," was sung
+during the great festival of Osiris, which took place in the fourth
+month of the Season of Akhet and lasted five days (from the
+twenty-second to the twenty-sixth day). It was sung by two virgins who
+wore fillets of sheep's wool on their heads, and held tambourines in
+their hands; one was called Isis and the other Nephthys. According to
+the rubrical directions given in the British Museum papyrus, the
+sections were sung by both women together. The following passage will
+illustrate the contents of the work:
+
+"Come, come, run to me, O strong heart! Let me see thy divine face, for
+I do not see thee, and make thou clear the path that we may see thee as
+we see Ra in heaven, when the heavens unite with the earth, and cause
+darkness to fall upon the earth each day. My heart burneth as with fire
+at thy escape from the Fiend, even as my heart burneth with fire when
+thou turnest thy side to me; O that thou wouldst never remove it from
+me! O thou who unitest the Two Domains (_i.e._ Egypt, North and South),
+and who turnest back those who are on the roads, I seek to see thee
+because of my love for thee.... Thou fliest like a living being, O
+Everlasting King; thou hast destroyed the fiend Anrekh. Thou art the
+King of the South and of the North, and thou goest forth from
+Tatchesert. May there never be a moment in thy life when I do not fill
+thy heart, O my divine brother, my lord who goest forth from Aqert....
+My arms are raised to protect thee, O thou whom I love. I love thee, O
+Husband, Brother, lord of love; come thou in peace into thy house....
+Thy hair is like turquoise as thou comest forth from the Fields of
+Turquoise, thy hair is like unto the finest lapis-lazuli, and thou
+thyself art more blue than thy hair. Thy skin and body are like southern
+alabaster, and thy bones are of silver. The perfume of thy hair is like
+unto new myrrh, and thy skull is of lapis-lazuli."
+
+The third work, "The Book of making splendid the Spirit of Osiris," was
+also sung at the great festival of Osiris that took place during the
+November-December at Abydos and other great towns in Egypt, and if it
+were sung on behalf of any man, the resurrection and life, constantly
+renewed, of that man were secured for his soul and spirit. This Book,
+written in hieratic, is found in a papyrus in Paris, and the following
+extract will illustrate its contents: "Come to thy house, come to thy
+house, O An. Come to thy house, O Beautiful Bull, lord of men and women,
+the beloved one, the lord of women. O Beautiful Face, Chief of Akert,
+Prince, Khenti Amentiu, are not all hearts drunk through the love of
+thee, O Un-Nefer, whose word is truth? The hands of men and gods are
+lifted up and seek thee, even as the hands of a babe are stretched out
+to his mother. Come thou to them, for their hearts are sad, and make
+them to rejoice. The lands of Horus exult, the domains of Set are
+overthrown because of their fear of thee. Hail, Osiris Khenti Amentiu! I
+am thy sister Isis. No god and no goddess have done for thee what I have
+done. I, a woman, made a man child for thee, because of my desire to
+make thy name to live upon the earth. Thy divine essence was in my body,
+I brought him forth on the ground. He pleaded thy case, he healed thy
+suffering, he decreed the destruction of him that caused it. Set fell
+under his knife, and the Smamiu fiends of Set followed him. The throne
+of the Earth-god is thine, O thou who art his beloved son.... There is
+health in thy members, thy wounds are healed, thy sufferings are
+relieved, thou shalt never groan again in pain. Come to us thy sisters,
+come to us; our hearts will live when thou comest. Men shall cry out to
+thee, and women shall weep glad tears, at thy coming to them.... The
+Nile appeareth at the command of thy mouth; thou makest men to live on
+the effluxes that proceed from thy members, and thou makest every field
+to flourish. When thou comest that which is dead springeth into life,
+and the plants in the marshes put forth blossoms. Thou art the Lord of
+millions of years, the sustainer of wild creatures, and the lord of
+cattle; every created thing hath its existence from thee. What is in the
+earth is thine. What is in the heavens is thine. What is in the waters
+is thine. Thou art the Lord of Truth, the hater of sinners, whom thou
+overthrowest in their sins. The Goddesses of Truth are with thee; they
+never leave thee. No sinful man can approach thee in the place where
+thou art. Whatsoever appertaineth to life and to death belongeth to
+thee, and to thee belongeth everything that concerneth man."
+
+During the period of the occupation of Egypt by the Romans, the three
+last-named works were still further abridged, and eventually the texts
+that were considered essential for salvation were written upon small
+sheets of papyrus from 9 to 12 inches high, and from 5 to 10 inches
+wide.
+
+
+
+
+                              CHAPTER VI
+
+                   THE EGYPTIAN STORY OF THE CREATION
+
+
+If we consider for a moment the vast amount of thought which the
+Egyptian gave to the problems of the future life, and their deep-seated
+belief in resurrection and immortality, we cannot fail to conclude that
+he must have theorised deeply about the constitution of the heaven in
+which he hoped to live everlastingly, and about its Maker. The
+translations given in the preceding pages prove that the theologians of
+Egypt were ready enough to describe heaven, and the life led by the
+blessed there, and the powers and the attributes of the gods, but they
+appear to have shrunk from writing down in a connected form their
+beliefs concerning the Creation and the origin of the Creator. The
+worshippers of each great god proclaimed him to be the Creator of All,
+and every great town had its own local belief on the subject. According
+to the Heliopolitans, Atem, or Tem, and at a later period Ra, was the
+Creator; according to Memphite theology he was Ptah; according to the
+Hermopolitans he was Thoth; and according to the Thebans he was Amen
+(Ammon). In only one native Egyptian work up to the present has there
+been discovered any connected account of the Creation, and the means by
+which it was effected, namely, the British Museum Papyrus, No. 10,188.
+This papyrus was written about 305 B.C., and is therefore of a
+comparatively late date, but the subject matter of the works contained
+in it is thousands of years older, and it is only _their_ forms which
+are of a late date. The Story of the Creation is found in the last work
+in the papyrus, which is called the "Book of overthrowing Aapep, the
+Enemy of Ra, the Enemy of Un-Nefer" (_i.e._ Osiris). This work is a
+liturgy, which was said at certain times of the day and night in the
+great temple of Amen-Ra at Thebes, with the view of preventing the
+monster Aapep from obstructing the sunrise. Aapep was supposed to lie in
+wait for the sun daily just before sunrise, with the view of doing
+battle with him and overthrowing him. When the Sun-god arrived at the
+place where Aapep was, he first of all cast a spell upon the monster,
+which rendered him helpless, and then he cast his fiery rays upon him,
+which shrivelled him up, and the fire of the god consumed him entirely.
+In the temple of Amen-Ra the priests recited the spells that were
+supposed to help the Sun-god to burn up Aapep, and they burnt waxen
+figures of the monster in specially prepared fires, and, uttering
+curses, they trampled them under foot and defiled them. These spells and
+burnings were also believed to break up rain clouds, and to scatter fog
+and mist and to dissipate thunder-storms, and to help the sun to rise on
+this world in a cloudless sky. Aapep was a form of Set, the god of evil
+of every kind, and his allies were the "Red Fiends" and the "Black
+Fiends," and every power of darkness. In the midst of the magical spells
+of this papyrus we find two copies of the "Book of knowing how Ra came
+into being, and of overthrowing Aapep." One copy is a little fuller than
+the other, but they agree substantially. The words of this book are said
+in the opening line to have been spoken by the god Nebertcher, _i.e._
+the "Lord to the uttermost limit," or God Himself. The Egyptian
+Christians, or Copts, in their religious writings use this name as an
+equivalent of God Almighty, the Lord of All, the God of the Universe.
+Nebertcher says: "I am the creator of what hath come into being. I
+myself came into being under the form of the god Khepera. I came into
+being under the form of Pautti (or, in primeval time), I formed myself
+out of the primeval matter, I made myself out of the substance that was
+in primeval time."[1] Nothing existed at that time except the great
+primeval watery mass called NU, but in this there were the germs of
+everything that came into being subsequently. There was no heaven, and
+no earth, and the god found no place on which to stand; nothing, in
+fact, existed except the god. He says, "I was alone." He first created
+himself by uttering his own name as a word of power, and when this was
+uttered his visible form appeared. He then uttered another kind of word
+of power, and as a result of this his soul (_ba_) came into being, and
+it worked in connection with his heart or mind (_ab_). Before every act
+of creation Nebertcher, or his visible form Khepera, thought out what
+form the thing to be created was to take, and when he had uttered its
+name the thing itself appeared in heaven or earth. To fill the heaven,
+or place where he lived, the god next produced from his body and its
+shadow the two gods Shu and Tefnut. These with Nebertcher, or Khepera,
+formed the first triad of gods, and the "one god became three," or, as
+we should say, the one god had three aspects, each of which was quite
+distinct from the other. The tradition of the begetting of Shu and
+Tefnut is as old as the time of the pyramids, for it is mentioned in the
+text of Pepi I, l. 466. The next act of creation resulted in the
+emerging of the Eye of Nebertcher (later identified with Ra) from the
+watery mass (NU), and light shone upon its waters. Shu and Tefnut then
+united and they produced Keb, the Earth-god, and Nut, the Sky-goddess.
+The text then refers to some calamity which befell the Eye of Nebertcher
+or of Khepera, but what it was is not clear; at all events the Eye
+became obscured, and it ceased to give light. This period of darkness
+is, of course, the night, and to obviate the inconvenience caused by
+this recurring period of darkness, the god made a second Eye, _i.e._ the
+Moon, and set it in the heavens. The greater Eye ruled the day, and the
+lesser Eye the night. One of the results of the daily darkness was the
+descent of the Sky-goddess Nut to the Earth-god Keb each evening.
+
+[Footnote 1: The second version here states that the name of Nebertcher
+is Ausares (Osiris), who is the oldest god of all.]
+
+The gods and goddesses next created were five, namely, Osiris, Horus,
+Set, Isis, and Nephthys. Osiris married Isis, and their son was called
+Horus; Set married Nephthys, but their son Anpu, or Anubis, is not
+mentioned in our text. Osiris became the great Ancestor-god of Egypt,
+and was a reincarnation of his great-grandfather. Men and women were
+first formed from the tears that fell from the Eye of Khepera, or the
+Sun-god, upon his body; the old Egyptian word for "men" very closely
+resembles in form and sound the word for "tears." Plants, vegetables,
+herbs, and trees owe their origin to the light of the moon falling upon
+the earth. Our text contains no mention of a special creation of the
+"beasts of the field," but the god states distinctly that he created the
+children of the earth, or creeping things of all kinds, and among this
+class quadrupeds are probably included. The men and women, and all the
+other living creatures that were made at that time by Nebertcher, or
+Khepera, reproduced their species, each in his own way, and thus the
+earth became filled with their descendants as we see at the present
+time. The elements of this Creation legend are very, very old, and the
+form in which they are grouped in our text suggests the influence of the
+priests of Heliopolis. It is interesting to note that only very ancient
+gods appear as Powers of creation, and these were certainly worshipped
+for many centuries before the priests of Heliopolis invented their cult
+of the Sun-god, and identified their god with the older gods of the
+country. We may note, too, that gods like Ptah and Amen, whose
+reputation was so great in later times, and even when our text was
+copied in 305 B.C., find no mention at all.
+
+
+
+
+                               CHAPTER VII
+
+                           LEGENDS OF THE GODS
+
+
+The Egyptians believed that at one time all the great gods and goddesses
+lived upon earth, and that they ruled Egypt in much the same way as the
+Pharaohs with whom they were more or less acquainted. They went about
+among men and took a real personal interest in their affairs, and,
+according to tradition, they spared no pains in promoting their wishes
+and well-being. Their rule was on the whole beneficent, chiefly because
+in addition to their divine attributes they possessed natures, and
+apparently bodily constitutions that were similar to those of men. Like
+men also they were supposed to feel emotions and passions, and to be
+liable to the accidents that befell men, and to grow old, and even to
+die. The greatest of all the gods was Ra, and he reigned over Egypt for
+very many years. His reign was marked by justice and righteousness, and
+he was in all periods of Egyptian history regarded as the type of what a
+king should be. When men instead of gods reigned over Egypt they all
+delighted to call themselves sons of Ra, and every king believed that Ra
+was his true father, and regarded his mother's husband as his father
+only in name. This belief was always common in Egypt, and even Alexander
+the Great found it expedient to adopt it, for he made a journey to the
+sanctuary of Amen (Ammon) in the Oasis of Siwah in order to be
+officially acknowledged by the god. Having obtained this recognition, he
+became the rightful lord of Egypt.
+
+
+                       THE DESTRUCTION OF MANKIND
+
+This Legend is cut in hieroglyphs on the walls of a small chamber in the
+tomb of Seti I about 1350 B.C. When Ra, the self-begotten and
+self-formed god, had been ruling gods and men for some time, men began
+to complain about him, saying, "His Majesty hath become old. His bones
+have turned into silver, his flesh into gold, and his hair into real
+lapis-lazuli." His Majesty heard these murmurings and commanded his
+followers to summon to his presence his Eye (_i.e._ the goddess Hathor),
+Shu, Tefnut, Keb, Nut, and the father and mother gods and goddesses who
+were with him in the watery abyss of NU, and also the god of this water,
+NU. They were to come to him with all their followers secretly, so that
+men should not suspect the reason for their coming, and take flight, and
+they were to assemble in the Great House in Heliopolis, where Ra would
+take counsel with them. In due course all the gods assembled in the
+Great House, and they ranged themselves down the sides of the House, and
+they bowed down in homage before Ra until their heads touched the
+ground, and said, "Speak, for we are listening." Then Ra addresing Nu,
+the father of the first-born gods, told him to give heed to what men
+were doing, for they whom he had created were murmuring against him. And
+he said, "Tell me what ye would do. Consider the matter, invent a plan
+for me, and I will not slay them until I have heard what ye shall say
+concerning this thing." Nu replied, "Thou, O my son Ra, art greater than
+the god who made thee (_i.e._ Nu himself), thou art the king of those
+who were created with thee, thy throne is established, and the fear of
+thee is great. Let thine Eye (Hathor) attack those who blaspheme thee."
+And Ra said, "Lo, they have fled to the mountains, for their hearts are
+afraid because of what they have said." The gods replied, "Let thine Eye
+go forth and destroy those who blasphemed thee, for no eye can resist
+thine when it goeth forth in the form of Hathor." Thereupon the Eye of
+Ra, or Hathor, went in pursuit of the blasphemers in the mountains, and
+slew them all. On her return Ra welcomed her, and the goddess said that
+the work of vanquishing men was dear to her heart. Ra then said that he
+would be the master of men as their king, and that he would destroy
+them. For three nights the goddess Hathor-Sekhmet waded about in the
+blood of men, the slaughter beginning at Hensu (Herakleopolis Magna).
+
+Then the Majesty of Ra ordered that messengers should be sent to Abu, a
+town at the foot of the First Cataract, to fetch mandrakes (?), and when
+they were brought he gave them to the god Sekti to crush. When the women
+slaves were bruising grain for making beer, the crushed mandrakes (?)
+were placed in the vessels that were to hold the beer, together with
+some of the blood of those who had been slain by Hathor. The beer was
+then made, and seven thousand vessels were filled with it. When Ra saw
+the beer he ordered it to be taken to the scene of slaughter, and poured
+out on the meadows of the four quarters of heaven. The object of putting
+mandrakes (?) in the beer was to make those who drank fall asleep
+quickly, and when the goddess Hathor came and drank the beer mixed with
+blood and mandrakes (?) she became very merry, and, the sleepy stage of
+drunkenness coming on her, she forgot all about men, and slew no more.
+At every festival of Hathor ever after "sleepy beer" was made, and it
+was drunk by those who celebrated the feast.
+
+Now, although the blasphemers of Ra had been put to death, the heart of
+the god was not satisfied, and he complained to the gods that he was
+smitten with the "pain of the fire of sickness." He said, "My heart is
+weary because I have to live with men; I have slain some of them, but
+worthless men still live, and I did not slay as many as I ought to have
+done considering my power." To this the gods replied, "Trouble not about
+thy lack of action, for thy power is in proportion to thy will." Here
+the text becomes fragmentary, but it seems that the goddess Nut took the
+form of a cow, and that the other gods lifted Ra on to her back. When
+men saw that Ra was leaving the earth, they repented of their
+murmurings, and the next morning they went out with bows and arrows to
+fight the enemies of the Sun-god. As a reward for this Ra forgave those
+men their former blasphemies, but persisted in his intention of retiring
+from the earth. He ascended into the heights of heaven, being still on
+the back of the Cow-goddess Nut, and he created there Sekhet-hetep and
+Sekhet-Aaru as abodes for the blessed, and the flowers that blossomed
+therein he turned into stars. He also created the millions of beings who
+lived there in order that they might praise him. The height to which Ra
+had ascended was now so great that the legs of the Cow-goddess on which
+he was enthroned trembled, and to give her strength he ordained that Nut
+should be held up in her position by the godhead and upraised arms of
+the god Shu. This is why we see pictures of the body of Nut being
+supported by Shu. The legs of the Cow-goddess were supported by the
+various gods, and thus the seat of the throne of Ra became stable. When
+this was done Ra caused the Earth-god Keb to be summoned to his
+presence, and when he came he spake to him about the venomous reptiles
+that lived in the earth and were hostile to him. Then turning to Thoth,
+he bade him to prepare a series of spells and words of power, which
+would enable those who knew them to overcome snakes and serpents and
+deadly reptiles of all kinds. Thoth did so, and the spells which he
+wrote under the direction of Ra served as a protection of the servants
+of Ra ever after, and secured for them the help of Keb, who became sole
+lord of all the beings that lived and moved on and in his body, the
+earth. Before finally relinquishing his active rule on earth, Ra
+summoned Thoth and told him of his desire to create a Light-soul in the
+Tuat and in the Land of the Caves. Over this region he appointed Thoth
+to rule, and he ordered him to keep a register of those who were there,
+and to mete out just punishments to them. In fact, Thoth was to be ever
+after the representative of Ra in the Other World.
+
+
+                       THE LEGEND OF RA AND ISIS
+
+This Legend is found written in the hieratic character upon a papyrus
+preserved in Turin, and it illustrates a portion of the preceding
+Legend. We have seen that Ra instructed Thoth to draw up a series of
+spells to be used against venomous reptiles of all kinds, and the reader
+will perceive from the following summary that Ra had good reason for
+doing this. The Legend opens with a list of the titles of Ra, the
+"self-created god," creator of heaven, earth, breath of life, fire,
+gods, men, beasts, cattle, reptiles, feathered fowl, and fish, the King
+of gods and men, to whom cycles of 120 years are as years, whose
+manifold names are unknown even by the gods. The text continues: "Isis
+had the form of a woman, and knew words of power, but she was disgusted
+with men, and she yearned for the companionship of the gods and the
+spirits, and she meditated and asked herself whether, supposing she had
+the knowledge of the Name of Ra, it was not possible to make herself as
+great as Ra was in heaven and on the earth? Meanwhile Ra appeared in
+heaven each day upon his throne, but he had become old, and he dribbled
+at the mouth, and his spittle fell on the ground. One day Isis took some
+of the spittle and kneaded up dust in it, and made this paste into the
+form of a serpent with a forked tongue, so that if it struck anyone the
+person struck would find it impossible to escape death. This figure she
+placed on the path on which Ra walked as he came into heaven after his
+daily survey of the Two Lands (_i.e._ Egypt). Soon after this Ra rose
+up, and attended by his gods he came into heaven, but as he went along
+the serpent drove its fangs into him. As soon as he was bitten Ra felt
+the living fire leaving his body, and he cried out so loudly that his
+voice reached the uttermost parts of heaven. The gods rushed to him in
+great alarm, saying, "What is the matter?" At first Ra was speechless,
+and found himself unable to answer, for his jaws shook, his lips
+trembled, and the poison continued to run through every part of his
+body. When he was able to regain a little strength, he told the gods
+that some deadly creature had bitten him, something the like of which he
+had never seen, something which his hand had never made. He said, "Never
+before have I felt such pain; there is no pain worse than this." Ra then
+went on to describe his greatness and power, and told the listening gods
+that his father and mother had hidden his name in his body so that no
+one might be able to master him by means of any spell or word of power.
+In spite of this something had struck him, and he knew not what it was.
+"Is it fire?" he asked. "Is it water? My heart is full of burning fire,
+my limbs are shivering, shooting pains are in all my members." All the
+gods round about him uttered cries of lamentation, and at this moment
+Isis appeared. Going to Ra she said, "What is this, O divine father?
+What is this? Hath a serpent bitten thee? Hath something made by thee
+lifted up its head against thee? Verily my words of power shall
+overthrow it; I will make it depart in the sight of thy light." Ra then
+repeated to Isis the story of the incident, adding, "I am colder than
+water, I am hotter than fire. All my members sweat. My body quaketh.
+Mine eye is unsteady. I cannot look on the sky, and my face is bedewed
+with water as in the time of the Inundation."[1] Then Isis said,
+"Father, tell me thy name, for he who can utter his own name liveth."
+
+[Footnote 1: _i.e._ in the period of summer. The season Shemmu began in
+April and ended about July 15.]
+
+Ra replied, "I am the maker of heaven and earth. I knit together the
+mountains and whatsoever liveth on them. I made the waters. I made
+Mehturit[1] to come into being. I made Kamutef.[2] I made heaven, and
+the two hidden gods of the horizon, and put souls into the gods. I open
+my eyes, and there is light; I shut my eyes, and there is darkness. I
+speak the word[s], and the waters of the Nile appear. I am he whom the
+gods know not. I make the hours. I create the days. I open the year. I
+make the river [Nile]. I create the living fire whereby works in the
+foundries and workshops are carried out. I am Khepera in the morning, Ra
+at noon, and Temu in the evening." Meanwhile the poison of the serpent
+was coursing through the veins of Ra, and the enumeration of his works
+afforded the god no relief from it. Then Isis said to Ra, "Among all the
+things which thou hast named to me thou hast not named thy name. Tell me
+thy name, and the poison shall come forth from thee." Ra still
+hesitated, but the poison was burning in his blood, and the heat thereof
+was stronger than that of a fierce fire. At length he said, "Isis shall
+search me through, and my name shall come forth from my body and pass
+into hers." Then Ra hid himself from the gods, and for a season his
+throne in the Boat of Millions of Years was empty. When the time came
+for the heart of the god to pass into Isis, the goddess said to Horus,
+her son, "The great god shall bind himself by an oath to give us his two
+eyes (_i.e._ the sun and the moon)." When the great god had yielded up
+his name Isis pronounced the following spell: "Flow poison, come out of
+Ra. Eye of Horus, come out of the god, and sparkle as thou comest
+through his mouth. I am the worker. I make the poison to fall on the
+ground. The poison is conquered. Truly the name of the great god hath
+been taken from him. Ra liveth! The poison dieth! If the poison live Ra
+shall die." These were the words which Isis spoke, Isis the great lady,
+the Queen of the gods, who knew Ra by his own name.
+
+[Footnote 1: An ancient Cow-goddess of heaven.]
+
+[Footnote 2: A form of Amen-Ra.]
+
+In late times magicians used to write the above Legend on papyrus above
+figures of Temu and Heru-Hekenu, who gave Ra his secret name, and over
+figures of Isis and Horus, and sell the rolls as charms against snake
+bites.
+
+
+          THE LEGEND OF HORUS OF BEHUTET AND THE WINGED DISK
+
+The text of this Legend is cut in hieroglyphs on the walls of the temple
+of Edfu, in Upper Egypt, and some of the incidents described in it are
+illustrated by large bas-reliefs. The form of the Legend here given
+dates from the Ptolemaic Period, but the subject matter is some
+thousands of years older. The great historical fact underlying the
+Legend is the Conquest of Egypt by some very early king who invaded
+Egypt from the south, and who succeeded in conquering every part of it,
+even the northern part of the Delta. The events described are supposed
+to have taken place whilst Ra was still reigning on the earth. The
+Legend states that in the three hundred and sixty-third year of the
+reign of Ra-Harmakhis, the ever living, His Majesty was in Ta-sti
+(_i.e._ the Land of the Bow, or Nubia) with his soldiers; the enemy had
+reviled him, and for this reason the land is called "Uauatet" to this
+day. From Nubia Ra sailed down the river to Apollinopolis (Edfu), and
+Heru-Behutet, or Horus of Edfu, was with him. On arriving there Horus
+told Ra that the enemy were plotting against him, and Ra told him to go
+out and slay them. Horus took the form of a great winged disk, which
+flew up into the air and pursued the enemy, and it attacked them with
+such terrific force that they could neither see nor hear, and they fell
+upon each other, and slew each other, and in a moment not a single foe
+was left alive. Then Horus returned to the Boat of Ra-Harmakhis, in the
+form of the winged disk which shone with many colours, and said,
+"Advance, O Ra, and look upon thine enemies who are lying under thee in
+this land." Ra set out on the journey, taking with him the goddess
+Ashtoreth, and he saw his enemies lying on the ground, each of them
+being fettered. After looking upon his slaughtered foes Ra said to the
+gods who were with him, "Behold, let us sail in our boat on the water,
+for our hearts are glad because our enemies have been overthrown on the
+earth." So the Boat of Ra moved onwards towards the north, and the
+enemies of the god who were on the banks took the form of crocodiles and
+hippopotami, and tried to frighten the god, for as his boat came near
+them they opened their jaws wide, intending to swallow it up together
+with the gods who were in it. Among the crew were the Followers of Horus
+of Edfu, who were skilled workers in metal, and each of these had in his
+hands an iron spear and a chain. These "Blacksmiths" threw out their
+chains into the river and allowed the crocodiles and hippopotami to
+entangle their legs in them, and then they dragged the beasts towards
+the bows of the Boat, and driving their spears into their bodies, slew
+them there. After the slaughter the bodies of six hundred and fifty-one
+crocodiles were brought and laid out before the town of Edfu. When Thoth
+saw these he said, "Let your hearts rejoice, O gods of heaven, Let your
+hearts rejoice, O ye gods who dwell on the earth. The Young Horus cometh
+in peace. On his way he hath made manifest deeds of valour, according to
+the Book of slaying the Hippopotamus." And from that day they made
+figures of Horus in metal.
+
+Then Horus of Edfu took the form of the winged disk, and set himself on
+the prow of the Boat of Ra. He took with him Nekhebet, goddess of the
+South, and Uatchet, goddess of the North, in the form of serpents, so
+that they might make all the enemies of the Sun-god to quake in the
+South and in the North. His foes who had fled to the north doubled back
+towards the south, for they were in deadly fear of the god. Horus
+pursued and overtook them, and he and his blacksmiths had in their hands
+spears and chains, and they slew large numbers of them to the south-east
+of the town of Thebes in Upper Egypt. Many succeeded in escaping towards
+the north once more, but after pursuing them for a whole day Horus
+overtook them, and made a great slaughter among them. Meanwhile the
+other foes of the god, who had heard of the defeats of their allies,
+fled into Lower Egypt, and took refuge among the swamps of the Delta.
+Horus set out after them, and came up with them, and spent four days in
+the water slaying his foes, who tried to escape in the forms of
+crocodiles and hippopotami. He captured one hundred and forty-two of the
+enemy and a male hippopotamus, and took them to the fore part of the
+Boat of Ra. There he hacked them in pieces, and gave their inward parts
+to his followers, and their mutilated bodies to the gods and goddesses
+who were in the Boat of Ra and on the river banks in the town of Heben.
+
+Then the remnant of the enemy turned their faces towards the Lake of the
+North, and they attempted to sail to the Mediterranean in boats; but the
+terror of Horus filled their hearts, and they left their boats and fled
+to the district of Mertet-Ament, where they joined themselves to the
+worshippers of Set, the god of evil, who dwelt in the Western Delta.
+Horus pursued them in his boat for one day and one night without seeing
+them, and he arrived at the town of Per-Rehui. At length he discovered
+the position of the enemy, and he and his followers fell upon them, and
+slew a large number of them; he captured three hundred and eighty-one of
+them alive, and these he took to the Boat of Ra, then, having slain
+them, he gave their carcases to his followers or bodyguard, who
+presumably devoured them. The custom of eating the bodies of enemies is
+very old in Egypt, and survives in some parts of Africa to this day.
+
+Then Set, the great antagonist of Horus, came out and cursed him for the
+slaughter of his people, using most shameful words of abuse. Horus stood
+up and fought a duel with Set, the "Stinking Face," as the text calls
+him, and Horus succeeded in throwing him to the ground and spearing him.
+Horus smashed his mouth with a blow of his mace, and having fettered him
+with his chain, he brought him into the presence of Ra, who ordered that
+he was to be handed over to Isis and her son Horus, that they might work
+their will on him. Here we must note that the ancient editor of the
+Legend has confounded Horus the ancient Sun-god with Horus, son of Isis,
+son of Osiris. Then Horus, the son of Isis, cut off the heads of Set and
+his followers in the presence of Ra, and dragged Set by his feet round
+about throughout the district with his spear driven through his head and
+back, according to the order of Ra. The form which Horus of Edfu had at
+that time was that of a man of great strength, with the face and back of
+a hawk; on his head he wore the Double Crown, with feathers and serpents
+attached, and in his hands he held a metal spear and a metal chain. And
+Horus, the son of Isis, took upon himself a similar form, and the two
+Horuses slew all the enemies on the bank of the river to the west of the
+town of Per-Rehui. This slaughter took place on the seventh day of the
+first month of the season Pert,[1] which was ever afterwards called the
+"Day of the Festival of Sailing."
+
+[Footnote 1: About the middle of November.]
+
+Now, although Set in the form of a man had been slain, he reappeared in
+the form of a great hissing serpent, and took up his abode in a hole in
+the ground without being noticed by Horus. Ra, however, saw him, and
+gave orders that Horus, the son of Isis, in the form of a hawk-headed
+staff, should set himself at the mouth of the hole, so that the monster
+might never reappear among men. This Horus did, and Isis his mother
+lived there with him. Once again it became known to Ra that a remnant of
+the followers of Set had escaped, and that under the direction of the
+Smait fiends, and of Set, who had reappeared, they were hiding in the
+swamps of the Eastern Delta. Horus of Edfu, the winged disk, pursued
+them, speared them, and finally slew them in the presence of Ra. For the
+moment there were no more enemies of Ra to be found in the district on
+land, although Horus passed six days and six nights in looking for them;
+but it seems that several of the followers of Set in the forms of water
+reptiles were lying on the ground under water, and that Horus saw them
+there. At this time Horus had strict guard kept over the tomb of Osiris
+in Anrutef,[1] because he learned that the Smait fiends wanted to come
+and wreck both it and the body of the god. Isis, too, never ceased to
+recite spells and incantations in order to keep away her husband's foes
+from his body. Meanwhile the "blacksmiths" of Horus, who were in charge
+of the "middle regions" of Egypt, found a body of the enemy, and
+attacked them fiercely, slew many of them, and took one hundred and six
+of them prisoners. The "blacksmiths" of the west also took one hundred
+and six prisoners, and both groups of prisoners were slain before Ra. In
+return for their services Ra bestowed dwelling-places upon the
+"blacksmiths," and allowed them to have temples with images of their
+gods in them, and arranged for offerings and libations to be made to
+them by properly appointed priests of various classes.
+
+[Footnote 1: A district of Herakleopolis.]
+
+Shortly after these events Ra discovered that a number of his enemies
+were still at large, and that they had sailed in boats to the swamps
+that lay round about the town of Tchal, or Tchar, better known as Zoan
+or Tanis. Once more Horus unmoored the Boat of Ra, and set out against
+them; some took refuge in the waters, and others landed and escaped to
+the hilly land on the east. For some reason, which is not quite
+apparent, Horus took the form of a mighty lion with a man's face, and he
+wore on his head the triple crown. His claws were like flints, and he
+pursued the enemy on the hills, and chased them hither and thither, and
+captured one hundred and forty-two of them. He tore out their tongues,
+and ripped their bodies into strips with his claws, and gave them over
+to his allies in the mountains, who, no doubt, ate them. This was the
+last fight in the north of Egypt, and Ra proposed that they should sail
+up the river and return to the south. They had traversed all Egypt, and
+sailed over the lakes in the Delta, and down the arms of the Nile to the
+Mediterranean, and as no more of the enemy were to be seen the prow of
+the boat of Ra was turned southwards. Thoth recited the spells that
+produced fair weather, and said the words of power that prevented storms
+from rising, and in due course the Boat reached Nubia. When it arrived
+Horus found in the country of Uauatet men who were conspiring against
+him and cursing him, just as they had at one time blasphemed Ra. Horus,
+taking the form of the winged disk, and accompanied by the two
+serpent-goddesses, Nekhebet and Uatchet, attacked the rebels, but there
+was no fierce fighting this time, for the hearts of the enemy melted
+through fear of him. His foes cast themselves before him on the ground
+in submission, they offered no resistance, and they died straightway.
+Horus then returned to the town of Behutet (Edfu), and the gods
+acclaimed him, and praised his prowess. Ra was so pleased with him that
+he ordered Thoth to have a winged disk, with a serpent on each side of
+it, placed in every temple in Egypt in which he (_i.e._ Ra) was
+worshipped, so that it might act as a protector of the building, and
+drive away any and every fiend and devil that might wish to attack it.
+This is the reason why we find the winged disk, with a serpent on each
+side of it, above the doors of temples and religious buildings
+throughout the length and breadth of Egypt.
+
+In many places in the text that contains the above Legend there are
+short passages in which attempts are made to explain the origins of the
+names of certain towns and gods. All these are interpolations in the
+narrative made by scribes at a late period of Egyptian history. As it
+would be quite useless to reproduce them without many explanatory notes,
+for which there is no room in this little book, they have been omitted.
+
+
+            THE LEGEND OF KHNEMU AND A SEVEN YEARS' FAMINE
+
+This Legend is cut in hieroglyphs on a large rounded block of granite,
+which stands on the south-east portion of Sahal, a little island in the
+First Cataract in Upper Egypt, two or three miles to the south of the
+modern town of Aswan, the ancient Syene. The form of the Legend, and the
+shapes of the hieroglyphs, and the late spelling of the words, prove
+that the inscription is the work of the Ptolemaic Period, though it is
+possible that the Legend in its simplest form is as old as the period to
+which it is ascribed in the Sahal text, namely, the third dynasty, about
+4100 B.C. The subject of the Legend is a terrible famine, which lasted
+for seven years, in the reign of King Tcheser, and which recalls the
+seven years' famine that took place in Egypt when Joseph was there. This
+famine was believed to have been caused by the king's neglect to worship
+properly the god Khnemu, who was supposed to control the springs of the
+Nile, which were asserted by the sages to be situated between two great
+rocks on the Island of Elephantine. The Legend sets forth that the
+Viceroy of Nubia, in the reign of Tcheser, was a nobleman called Meter,
+who was also the overseer of all the temple properties in the South. His
+residence was in Abu, or Elephantine, and in the eighteenth year of his
+reign the king sent him a despatch in which it was written thus: "This
+is to inform thee that misery hath laid hold upon me as I sit upon the
+great throne, and I grieve for those who dwell in the Great House.[1] My
+heart is grievously afflicted by reason of a very great calamity, which
+is due to the fact that the waters of the Nile have not risen to their
+proper height for seven years. Grain is exceedingly scarce, there are no
+garden herbs and vegetables to be had at all, and everything which men
+use for food hath come to an end. Every man robbeth his neighbour. The
+people wish to walk about, but are unable to move. The baby waileth, the
+young man shuffleth along on his feet through weakness. The hearts of
+the old men are broken down with despair, their legs give way under
+them, they sink down exhausted on the ground, and they lay their hands
+on their bellies [in pain]. The officials are powerless and have no
+counsel to give, and when the public granaries, which ought to contain
+supplies, are opened, there cometh forth from them nothing but wind.
+Everything is in a state of ruin. I go back in my mind to the time when
+I had an adviser, to the time of the gods, to the Ibis-god [Thoth], and
+to the chief Kher-heb priest Imhetep (Imouthis),[2] the son of Ptah of
+his South Wall.[3] [Tell me, I pray thee], Where is the birthplace of
+the Nile? What god or what goddess presideth over it? What kind of form
+hath the god? For it is he that maketh my revenue, and who filleth the
+granaries with grain. I wish to go to [consult] the Chief of
+Het-Sekhmet,[4] whose beneficence strengtheneth all men in their works.
+I wish to go into the House of Life,[5] and to take the rolls of the
+books in my own hands, so that I may examine them [and find out these
+things]."
+
+[Footnote 1: An allusion to the royal title of Pharaoh, in Egyptian
+PER-AA, the "Great House," in whom and by whom all the Egyptians were
+supposed to live.]
+
+[Footnote 2: A famous priest and magician of Memphis, who was
+subsequently deified.]
+
+[Footnote 3: A part of Memphis.]
+
+[Footnote 4: _i.e._ Hermopolis, the town of Thoth.]
+
+[Footnote 5: _i.e._ the library of the temple.]
+
+Having read the royal despatch the Viceroy Meter set out to go to the
+king, and when he came to him he proceeded to instruct the king in the
+matters about which he had asked questions. The text makes the king say:
+"[Meter] gave me information about the rise of the Nile, and he told me
+all that men had written concerning it; and he made clear to me all the
+difficult passages [in the books], which my ancestors had consulted
+hastily, and which had never before been explained to any king since the
+time when Ra [reigned]. And he said to me: There is a town in the river
+wherefrom the Nile maketh his appearance. 'Abu' was its name in the
+beginning: it is the City of the Beginning, it is the Name of the City
+of the Beginning. It reacheth to Uauatet, which is the first land [on
+the south]. There is a long flight of steps there (a nilometer?), on
+which Ra resteth when he determineth to prolong life to mankind. It is
+called 'Netchemtchem ankh.' Here are the 'Two Qerti,'[1] which are the
+two breasts wherefrom every good thing cometh. Here is the bed of the
+Nile, here the Nile-god reneweth his youth, and here he sendeth out the
+flood on the land. Here his waters rise to a height of twenty-eight
+cubits; at Hermopolis (in the Delta) their height is seven cubits. Here
+the Nile-god smiteth the ground with his sandals, and here he draweth
+the bolts and throweth open the two doors through which the water
+poureth forth. In this town the Nile-god dwelleth in the form of Shu,
+and he keepeth the account of the products of all Egypt, in order to
+give to each his due. Here are kept the cord for measuring land and the
+register of the estates. Here the god liveth in a wooden house with a
+door made of reeds, and branches of trees form the roof; its entrance is
+to the south-east. Round about it are mountains of stone to which
+quarrymen come with their tools when they want stone to build temples to
+the gods, shrines for sacred animals, and pyramids for kings, or to make
+statues. Here they offer sacrifices of all kinds in the sanctuary, and
+here their sweet-smelling gifts are presented before the face of the god
+Khnemu. In the quarries on the river bank is granite, which is called
+the 'stone of Abu.' The names of its gods are: Sept (Sothis, the
+dog-star), Anqet, Hep (the Nile-god), Shu, Keb, Nut, Osiris, Horus,
+Isis, and Nephthys. Here are found precious stones (a list is given),
+gold, silver, copper, iron, lapis-lazuli, emerald, crystal, ruby, &c.,
+alabaster, mother-of-emerald, and seeds of plants that are used in
+making incense. These were the things which I learned from Meter [the
+Viceroy]."
+
+[Footnote 1: The two caverns which contained the springs of the Nile.]
+
+Having informed the king concerning the rise of the Nile and the other
+matters mentioned in his despatch, Meter made arrangements for the king
+to visit the temple of Khnemu in person. This he did, and the Legend
+gives us the king's own description of his visit. He says: I entered the
+temple, and the keepers of the rolls untied them and showed them to me.
+I was purified by the sprinkling of holy water, and I passed through the
+places that were prohibited to ordinary folk, and a great offering of
+cakes, ale, geese, oxen, &c., was offered up on my behalf to the gods
+and goddesses of Abu. Then I found the god [Khnemu] standing in front of
+me, and I propitiated him with the offerings that I made unto him, and I
+made prayer and supplication before him. Then he opened his eyes,[1] and
+his heart inclined to me, and in a majestic manner he said unto me: "I
+am Khnemu who fashioned thee. My two hands grasped thee and knitted
+together thy body; I made thy members sound, and I gave thee thy heart.
+Yet the stones have been lying under the ground for ages, and no man
+hath worked them in order to build a god-house, to repair the [sacred]
+buildings which are in ruins, or to make shrines for the gods of the
+South and North, or to do what he ought to do for his lord, even though
+I am the Lord [the Creator]. I am Nu, the self-created, the Great God,
+who came into being in the beginning. [I am] Hep [the Nile-god] who
+riseth at will to give health to him that worketh for me. I am the
+Governor and Guide of all men, in all their periods, the Most Great, the
+Father of the gods, Shu, the Great One, the Chief of the earth. The two
+halves of heaven are my abode. The Nile is poured out in a stream by me,
+and it goeth round about the tilled lands, and its embrace produceth
+life for every one that breatheth, according to the extent of its
+embrace.... I will make the Nile to rise for thee, and in no year shall
+it fail, and it shall spread its water out and cover every land
+satisfactorily. Plants, herbs, and trees shall bend beneath [the weight
+of] their produce. The goddess Rennet (the Harvest goddess) shall be at
+the head of everything, and every product shall increase a hundred
+thousandfold, according to the cubit of the year.[2] The people shall be
+filled, verily to their hearts' desire, yea, everyone. Want shall cease,
+and the emptiness of the granaries shall come to an end. The Land of
+Mera (_i.e._ Egypt) shall be one cultivated land, the districts shall
+be yellow with crops of grain, and the grain shall be good. The
+fertility of the land shall be according to the desire [of the
+husbandman], and it shall be greater than it hath ever been before." At
+the sound of the word "crops" the king awoke, and the courage that then
+filled his heart was as great as his former despair had been.
+
+[Footnote 1: The king was standing before a statue with movable eyes.]
+
+[Footnote 2: _i.e._ the number of the cubits which the waters of the
+Nile shall rise.]
+
+Having left the chamber of the god the king made a decree by which he
+endowed the temple of Khnemu with lands and gifts, and he drew up a code
+of laws under which every farmer was compelled to pay certain dues to
+it. Every fisherman and hunter had to pay a tithe. Of the calves cast
+one tenth were to be sent to the temple to be offered up as the daily
+offering. Gold, ivory, ebony, spices, precious stones, and woods were
+tithed, whether their owners were Egyptians or not, but no local tribe
+was to levy duty on these things on their road to Abu. Every artisan
+also was to pay tithe, with the exception of those who were employed in
+the foundry attached to the temple, and whose occupation consisted in
+making the images of the gods. The king further ordered that a copy of
+this decree, the original of which was cut in wood, should be engraved
+on a stele to be set up in the sanctuary, with figures of Khnemu and his
+companion gods cut above it. The man who spat upon the stele [if
+discovered] was to be "admonished with a rope."
+
+
+                  THE LEGEND OF THE WANDERINGS OF ISIS
+
+The god Osiris, as we have seen in the chapter on the Egyptian Religion
+in the accompanying volume, lived and reigned at one time upon earth in
+the form of a man. His twin-brother Set was jealous of his popularity,
+and hated him to such a degree that he contrived a plan whereby he
+succeeded in putting Osiris to death. Set then tried to usurp his
+brother's kingdom and to make himself sole lord of Egypt, and, although
+no text states it distinctly, it is clear that he seized his brother's
+wife, Isis, and shut her up in his house. Isis was, however, under the
+protection of the god Thoth, and she escaped with her unborn child, and
+the following Legend describes the incidents that befell her, and the
+death and revivification of Horus. It is cut in hieroglyphs upon a large
+stone stele which was made for Ankh-Psemthek, a prophet of Nebun in the
+reign of Nectanebus I, who reigned from 373 B.C. to 360 B.C. The stele
+was dug up in 1828 at Alexandria, and was given to Prince Metternich by
+Muhammad Ali Pasha; it is now commonly known as the "Metternich Stele."
+The Legend is narrated by the goddess herself, who says:
+
+I am Isis. I escaped from the dwelling wherein my brother Set placed me.
+Thoth, the great god, the Prince of Truth in heaven and on earth, said
+unto me: "Come, O goddess Isis [hearken thou], it is a good thing to
+hearken, for he who is guided by another liveth. Hide thyself with thy
+child, and these things shall happen unto him. His body shall grow and
+flourish, and strength of every kind shall be in him. He shall sit upon
+his father's throne, he shall avenge him, and he shall hold the exalted
+position of 'Governor of the Two Lands.'" I left the house of Set in the
+evening, and there accompanied me Seven Scorpions, that were to travel
+with me, and sting with their stings on my behalf. Two of them, Tefen
+and Befen, followed behind me, two of them, Mestet and Mestetef, went
+one on each side of me, and three, Petet, Thetet, and Maatet, prepared
+the way for me. I charged them very carefully and adjured them to make
+no acquaintance with any one, to speak to none of the Red Fiends, to pay
+no heed to a servant (?), and to keep their gaze towards the ground so
+that they might show me the way. And their leader brought me to Pa-Sui,
+the town of the Sacred Sandals,[1] at the head of the district of the
+Papyrus Swamps. When I arrived at Teb I came to a quarter of the town
+where women dwelt. And a certain woman of quality spied me as I was
+journeying along the road, and she shut her door in my face, for she was
+afraid because of the Seven Scorpions that were with me. Then they took
+counsel concerning her, and they shot out their poison on the tail of
+Tefen. As for me, a peasant woman called Taha opened her door, and I
+went into the house of this humble woman. Then the scorpion Tefen
+crawled in under the door of the woman Usert [who had shut it in my
+face], and stung her son, and a fire broke out in it; there was no water
+to put it out, but the sky sent down rain, though it was not the time of
+rain. And the heart of Usert was sore within her, and she was very sad,
+for she knew not whether her son would live or die; and she went through
+the town shrieking for help, but none came out at the sound of her
+voice. And I was sad for the child's sake, and I wished the innocent one
+to live again. So I cried out to her, saying, Come to me! Come to me!
+There is life in my mouth. I am a woman well known in her town. I can
+destroy the devil of death by a spell which my father taught me. I am
+his daughter, his beloved one.
+
+[Footnote 1: These places were in the seventh nome of Lower Egypt
+(Metelites).]
+
+Then Isis laid her hands on the child and recited this spell:
+
+"O poison of Tefent, come forth, fall on the ground; go no further. O
+poison of Befent, come forth, fall on the ground. I am Isis, the
+goddess, the mistress of words of power. I am a weaver of spells, I know
+how to utter words so that they take effect. Hearken to me, O every
+reptile that biteth (or stingeth), and fall on the ground. O poison of
+Mestet, go no further. O poison of Mestetef, rise not up in his body. O
+poison of Petet and Thetet, enter not his body. O poison of Maatet, fall
+on the ground. Ascend not into heaven, I command you by the beloved of
+Ra, the egg of the goose which appeareth from the sycamore. My words
+indeed rule to the uttermost limit of the night. I speak to you, O
+scorpions. I am alone and in sorrow, and our names will stink throughout
+the nomes.... The child shall live! The poison shall die! For Ra liveth
+and the poison dieth. Horus shall be saved through his mother Isis, and
+he who is stricken shall likewise be saved." Meanwhile the fire in the
+house of Usert was extinguished, and heaven was content with the
+utterance of Isis. Then the lady Usert was filled with sorrow because
+she had shut her door in the face of Isis, and she brought to the house
+of the peasant woman gifts for the goddess, whom she had apparently not
+recognised. The spells of the goddess produced, of course, the desired
+effect on the poison, and we may assume that the life of the child was
+restored to him. The second lot of gifts made to Isis represented his
+mother's gratitude.
+
+Exactly when and how Isis made her way to a hiding place cannot be said,
+but she reached it in safety, and her son Horus was born there. The
+story of the death of Horus she tells in the following words: "I am
+Isis. I conceived a child, Horus, and I brought him forth in a cluster
+of papyrus plants (or, bulrushes). I rejoiced exceedingly, for in him I
+saw one who would make answer for his father. I hid him, and I covered
+him up carefully, being afraid of that foul one [Set], and then I went
+to the town of Am, where the people gave thanks for me because they knew
+I could cause them trouble. I passed the day in collecting food for the
+child, and when I returned and took Horus into my arms, I found him,
+Horus, the beautiful one of gold, the boy, the child, lifeless! He had
+bedewed the ground with the water of his eye and with the foam of his
+lips. His body was motionless, his heart did not beat, and his muscles
+were relaxed." Then Isis sent forth a bitter cry, and lamented loudly
+her misfortune, for now that Horus was dead she had none to protect her,
+or to take vengeance on Set. When the people heard her voice they went
+out to her, and they bewailed with her the greatness of her affliction.
+But though all lamented on her behalf there was none who could bring
+back Horus to life. Then a "woman who was well known in her town, a lady
+who was the mistress of property in her own right," went out to Isis,
+and consoled her, and assured her that the child should live through his
+mother. And she said, "A scorpion hath stung him, the reptile Aunab hath
+wounded him." Then Isis bent her face over the child to find out if he
+breathed, and she examined the wound, and found that there was poison in
+it, and then taking him in her arms, "she leaped about with him like a
+fish that is put upon hot coals," uttering loud cries of lamentation.
+During this outburst of grief the goddess Nephthys, her sister, arrived,
+and she too lamented and cried bitterly over her sister's loss; with
+her came the Scorpion-goddess Serqet. Nephthys at once advised Isis to
+cry out for help to Ra, for, said she, it is wholly impossible for the
+Boat of Ra to travel across the sky whilst Horus is lying dead. Then
+Isis cried out, and made supplication to the Boat of Millions of Years,
+and the Sun-god stopped the Boat. Out of it came down Thoth, who was
+provided with powerful spells, and, going to Isis, he inquired
+concerning her trouble. "What is it, what is it, O Isis, thou goddess of
+spells, whose mouth hath skill to utter them with supreme effect? Surely
+no evil thing hath befallen Horus, for the Boat of Ra hath him under its
+protection. I have come from the Boat of the Disk to heal Horus." Then
+Thoth told Isis not to fear, but to put away all anxiety from her heart,
+for he had come to heal her child, and he told her that Horus was fully
+protected because he was the Dweller in his disk, and the firstborn son
+of heaven, and the Great Dwarf, and the Mighty Ram, and the Great Hawk,
+and the Holy Beetle, and the Hidden Body, and the Governor of the Other
+World, and the Holy Benu Bird, and by the spells of Isis and the names
+of Osiris and the weeping of his mother and brethren, and by his own
+name and heart. Turning towards the child Thoth began to recite his
+spells and said, "Wake up, Horus! Thy protection is established. Make
+thou happy the heart of thy mother Isis. The words of Horus bind up
+hearts and he comforteth him that is in affliction. Let your hearts
+rejoice, O ye dwellers in the heavens. Horus who avenged his father
+shall make the poison to retreat. That which is in the mouth of Ra shall
+circulate, and the tongue of the Great God shall overcome [opposition].
+The Boat of Ra standeth still and moveth not, and the Disk (_i.e._ the
+Sun-god) is in the place where it was yesterday to heal Horus for his
+mother Isis. Come to earth, draw nigh, O Boat of Ra, O ye mariners of
+Ra; make the boat to move and convey food of the town of Sekhem (_i.e._
+Letopolis) hither, to heal Horus for his mother Isis.... Come to earth,
+O poison! I am Thoth, the firstborn son, the son of Ra. Tem and the
+company of the gods have commanded me to heal Horus for his mother Isis.
+O Horus, O Horus, thy Ka protecteth thee, and thy Image worketh
+protection for thee. The poison is as the daughter of its own flame; it
+is destroyed because it smote the strong son. Your temples are safe, for
+Horus liveth for his mother." Then the child Horus returned to life, to
+the great joy of his mother, and Thoth went back to the Boat of Millions
+of Years, which at once proceeded on its majestic course, and all the
+gods from one end of heaven to the other rejoiced. Isis entreated either
+Ra or Thoth that Horus might be nursed and brought up by the goddesses
+of the town of Pe-Tep, or Buto, in the Delta, and at once Thoth
+committed the child to their care, and instructed them about his future.
+Horus grew up in Buto under their protection, and in due course fought a
+duel with Set, and vanquished him, and so avenged the wrong done to his
+father by Set.
+
+
+                    THE LEGEND OF KHENSU-NEFER-HETEP
+                      AND THE PRINCESS OF BEKHTEN
+
+Here for convenience' sake may be inserted the story of the Possessed
+Princess of Bekhten and the driving out of the evil spirit that was in
+her by Khensu-Nefer-hetep. The text of the Legend is cut in hieroglyphs
+on a large sandstone tablet which was discovered by J.F. Champollion in
+the temple of Khensu at Thebes, and was removed by Prisse d'Avennes in
+1846 to Paris, where it is now preserved in the Biblioth�que Nationale.
+The form of the Legend which we have is probably the work of the priests
+of Khensu, about 1000 B.C., who wished to magnify their god, but the
+incidents recorded are supposed to have taken place at the end of the
+fourteenth century B.C., and there may indeed be historical facts
+underlying the Legend. The text states that the king of Egypt,
+Usermaatra-setepenra Rameses-meri-Amen, _i.e._ Rameses II, a king of the
+nineteenth dynasty about 1300 B.C., was in the country of Nehern, or
+Mesopotamia, according to his yearly custom, and that the chiefs of the
+country, even those of the remotest districts from Egypt, came to do
+homage to him, and to bring him gifts, _i.e._ to pay tribute. Their
+gifts consisted of gold, lapis-lazuli, turquoise, and costly woods from
+the land of the god,[1] and each chief tried to outdo his neighbour in
+the magnificence of his gifts. Among these tributary chiefs was the
+Prince of Bekhten, who, in addition to his usual gift, presented to the
+king his eldest daughter, and he spake words of praise to the king, and
+prayed for his life. His daughter was beautiful, and the king thought
+her the most beautiful maiden in the world, and he gave her the name of
+Neferu-Ra and the rank of "chief royal wife," _i.e._ the chief wife of
+Pharaoh. When His Majesty brought her to Egypt she was treated as the
+Queen of Egypt.
+
+[Footnote: 1: _i.e._ Southern Arabia and a portion of the east coast of
+Africa near Somaliland.]
+
+One day in the late summer, in the fifteenth year of his reign, his
+Majesty was in Thebes celebrating a festival in honour of Father Amen,
+the King of the gods, in the temple now known as the Temple of Luxor,
+when an official came and informed the king that "an ambassador of the
+Prince of Bekhten had arrived bearing many gifts for the Royal Wife."
+The ambassador was brought into the presence with his gifts, and having
+addressed the king in suitable words of honour, and smelt the ground
+before His Majesty, he told him that he had come to present a petition
+to him on behalf of the Queen's sister, who was called Bentresht (_i.e._
+daughter of joy). The princess had been attacked by a disease, and the
+Prince of Bekhten asked His Majesty to send a skilled physician to see
+her. Straightway the king ordered his magicians (or medicine men) to
+appear before him, and also his nobles, and when they came he told them
+that he had sent for them to come and hear the ambassador's request.
+And, he added, choose one of your number who is both wise and skilful;
+their choice fell upon the royal scribe Tehuti-em-heb, and the king
+ordered him to depart to Bekhten to heal the princess. When the magician
+arrived in Bekhten he found that Princess Bentresht was under the
+influence of a malignant spirit, and that this spirit refused to be
+influenced in any way by him; in fact all his wisdom and skill availed
+nothing, for the spirit was hostile to him.
+
+[Illustration: Stele relating the Story of the Healing of Bentresht,
+Princess of Bekhten.]
+
+Then the Prince of Bekhten sent a second messenger to His Majesty,
+beseeching him to send a god to Bekhten to overcome the evil spirit, and
+he arrived in Egypt nine years after the arrival of the first
+ambassador. Again the king was celebrating a festival of Amen, and when
+he heard of the request of the Prince of Bekhten he went and stood
+before the statue of Khensu, called "Nefer-hetep," and he said, "O my
+fair lord, I present myself a second time before thee on behalf of the
+daughter of the Prince of Bekhten." He then went on to ask the god to
+transmit his power to Khensu, "Pa-ari-sekher-em-Uast," the god who
+drives out the evil spirits which attack men, and to permit him to go to
+Bekhten and release the Princess from the power of the evil spirit. And
+the statue of Khensu Nefer-hetep bowed its head twice at each part of
+the petition, and this god bestowed a fourfold portion of his spirit and
+power on Khensu Pa-ari-sekher-em-Uast. Then the king ordered that the
+god should set out on his journey to Bekhten carried in a boat, which
+was accompanied by five smaller boats and by chariots and horses. The
+journey occupied seventeen months, and the god was welcomed on his
+arrival by the Prince of Bekhten and his nobles with suitable homage and
+many cries of joy. The god was taken to the place where Princess
+Bentresht was, and he used his magical power upon her with such good
+effect that she was made whole at once. The evil spirit who had
+possessed her came out of her and said to Khensu: "Welcome, welcome, O
+great god, who dost drive away the spirits who attack men. Bekhten is
+thine; its people, both men and women, are thy servants, and I myself am
+thy servant. I am going to depart to the place whence I came, so that
+thy heart may be content concerning the matter about which thou hast
+come. I beseech Thy Majesty to give the order that thou and I and the
+Prince of Bekhten may celebrate a festival together." The god Khensu
+bowed his head as a sign that he approved of the proposal, and told his
+priest to make arrangements with the Prince of Bekhten for offering up
+a great offering. Whilst this conversation was passing between the evil
+spirit and the god the soldiers stood by in a state of great fear. The
+Prince of Bekhten made the great offering before Khensu and the evil
+spirit, and the Prince and the god and the spirit rejoiced greatly. When
+the festival was ended the evil spirit, by the command of Khensu,
+"departed to the place which he loved." The Prince and all his people
+were immeasurably glad at the happy result, and he decided that he would
+consider the god to be a gift to him, and that he would not let him
+return to Egypt. So the god Khensu stayed for three years and nine
+months in Bekhten, but one day, whilst the Prince was sleeping on his
+bed, he had a vision in which he saw Khensu in the form of a hawk leave
+his shrine and mount up into the air, and then depart to Egypt. When he
+awoke he said to the priest of Khensu, "The god who was staying with us
+hath departed to Egypt; let his chariot also depart." And the Prince
+sent off the statue of the god to Egypt, with rich gifts of all kinds
+and a large escort of soldiers and horses. In due course the party
+arrived in Egypt, and ascended to Thebes, and the god Khensu
+Pa-ari-sekher-em-Uast went into the temple of Khensu Nefer-hetep, and
+laid all the gifts which he had received from the Prince of Bekhten
+before him, and kept nothing for his own temple. This he did as a proper
+act of gratitude to Khensu Nefer-hetep, whose gift of a fourfold portion
+of his spirit had enabled him to overcome the power of the evil spirit
+that possessed the Princess of Bekhten. Thus Khensu returned from
+Bekhten in safety, and he re-entered his temple in the winter, in the
+thirty-third year of the reign of Rameses II. The situation of Bekhten
+is unknown, but the name is probably not imaginary, and the country was
+perhaps a part of Western Asia. The time occupied by the god Khensu in
+getting there does not necessarily indicate that Bekhten was a very long
+way off, for a mission of the kind moved slowly in those leisurely days,
+and the priest of the god would probably be much delayed by the people
+in the towns and villages on the way, who would entreat him to ask the
+god to work cures on the diseased and afflicted that were brought to
+him. We must remember that when the Nubians made a treaty with
+Diocletian they stipulated that the goddess Isis should be allowed to
+leave her temple once a year, and to make a progress through the country
+so that men and women might ask her for boons, and receive them.
+
+
+
+
+                             CHAPTER VIII
+
+                         HISTORICAL LITERATURE
+
+
+The historical period of Egyptian history, that is to say, the period
+during which Egypt was ruled by kings, each one calling himself
+NESU-BATI, or "King of the South, King of the North," covers about 4400
+years according to some Egyptologists, and 3300 years according to
+others. Of the kings of All Egypt who reigned during the period we know
+the names of about two hundred, but only about one hundred and fifty
+have left behind them monuments that enable us to judge of their power
+and greatness. There is no evidence to show that the Egyptians ever
+wrote history in our sense of the word, and there is not in existence
+any native work that can be regarded as a history of Egypt. The only
+known attempt in ancient times to write a history of Egypt was that made
+by Manetho, a skilled scribe and learned man, who, in the reign of
+Ptolemy II Philadelphus (289-246 B.C.), undertook to write a history of
+the country, which was to be placed in the Great Library at Alexandria.
+The only portion of this History that has come down to us is the List of
+Kings, which formed a section of it; this List, in a form more or less
+accurate, is extant in the works of Africanus and Eusebius. According to
+the former 553 or 554 kings ruled over Egypt in 5380 years, and
+according to the latter 421 or 423 kings ruled over Egypt in 4547 or
+4939 years. It is quite certain that the principal acts and wars of each
+king were recorded by the court scribes, or official "remembrancer" or
+"recorder" of the day, and there is no doubt that such records were
+preserved in the "House of Books," or Library, of the local temple for
+reference if necessary. If this were not so it would have been
+impossible for the scribes of the eighteenth and nineteenth dynasties to
+compile the lists of kings found on the Palermo Stone, and in the Turin
+Papyrus, and on the Tablets set up by Seti I and Rameses II at Abydos,
+and on the Tablet of Ancestors at Karnak. These Lists, however, seem to
+show that the learned scribes of the later period were not always sure
+of the true sequence of the names, and that when they were dealing with
+the names of the kings of the first two dynasties they were not always
+certain even about the correct spelling and reading of their names. The
+reason why the Egyptians did not write the history of their country from
+a general point of view is easily explained. Each king wished to be
+thought as great as possible, and each king's courtiers lost no
+opportunity of showing that they believed him to be the greatest king
+who had sat on the throne of Egypt. To magnify the deeds of his
+ancestors was neither politic nor safe, nor did it lead to favours or
+promotion. In no inscription of their descendants do we find the mighty
+deeds and great conquests of Amenemhat III, or of Usertsen III, or of
+Thothmes III, praised or described, and no court scribe ever dared to
+draft a text stating that these were truly three of the greatest kings
+of Egypt. When a local chief succeeded in making himself king of All
+Egypt he did not concern himself with preserving records of the great
+deeds of the king whose throne he had seized. When foreign foes invaded
+Egypt and conquered it their followers raided the towns, burnt and
+destroyed all that could be got rid of, and smashed the monuments
+recording the prowess of the king they had overthrown. The net result of
+all this is that the history of Egypt can only be partially constructed,
+and that the sources of our information are a series of texts that were
+written to glorify individual kings, and not to describe the history of
+a dynasty, or the general development of the country, or the working out
+of a policy. In attempting to draw up a connected account of a reign or
+period the funerary inscriptions of high officials are often more useful
+than the royal inscriptions. In the following pages are given extracts
+from annals, building inscriptions, narratives of conquests, and
+"triumph inscriptions" of an official character; specimens of the
+funerary inscriptions that describe military expeditions, and supply
+valuable information about the general history of events, will be given
+in the chapter on Biographical Inscriptions.
+
+The earliest known annals are found on a stone which is preserved in the
+Museum at Palermo, and which for this reason is called "The Palermo
+Stone"; the Egyptian text was first published by Signor A. Pellegrini in
+1896. How the principal events of certain years of the reigns of kings
+from the Predynastic Period to the middle of the fifth dynasty are noted
+is shown by the following:
+
+    [Reign of] SENEFERU. Year ...
+
+    The building of Tuataua ships of _mer_ wood of a hundred capacity,
+    and 60 royal boats of sixteen capacity.
+
+    Raid in the Land of the Blacks (_i.e._ the Sudan), and the bringing
+    in of seven thousand prisoners, men and women, and twenty thousand
+    cattle, sheep, and goats.
+
+    Building of the Wall of the South and North [called] House of
+    Seneferu.
+
+    The bringing of forty ships of cedar wood (or perhaps "laden with
+    cedar wood").
+
+    [Height of the Nile.] Two cubits, two fingers.
+
+
+    [Reign of Seneferu.] Year ...
+
+    The making of thirty-five ... 122 cattle
+
+    The construction of one Tuataua ship of cedar wood of a hundred
+    capacity, and two ships of _mer_ wood of a hundred capacity.
+
+    The numbering for the seventh time.
+
+    [Height of the Nile.] Five cubits, one hand, one finger.
+
+The royal historical inscriptions of the first eleven dynasties are very
+few, and their contents are meagre and unimportant. As specimens of
+historical documents of the twelfth dynasty the following may be quoted:
+
+
+                        EDICT AGAINST THE BLACKS
+
+This short inscription is dated in the eighth year of the reign of
+Usertsen III. "The southern frontier in the eighth year under the
+Majesty of the King of the South and North, Khakaura (Usertsen III),
+endowed with life for ever. No Black whatsoever shall be permitted to
+pass [this stone] going down stream, whether travelling by land or
+sailing in a boat, with cattle, asses, goats, &c., belonging to the
+Blacks, with the exception of such as cometh to do business in the
+country of Aqen[1] or on an embassy. Such, however, shall be well
+entreated in every way. No boats belonging to the Blacks shall in future
+be permitted to pass down the river by the region of Heh."[2]
+
+[Footnote 1: This district has not been identified.]
+
+[Footnote 2: The district of Semnah and Kummah, about 40 miles south of
+Wadi Halfah.]
+
+The methods of Usertsen III and his opinions of the Sudani folk are
+illustrated by the following inscription which he set up at Semnah, a
+fort built by him at the foot of the Second Cataract.
+
+"In the third month[1] of the season Pert His Majesty fixed the boundary
+of Egypt on the south at Heh (Semnah). I made my boundary and went
+further up the river than my fathers. I added greatly to it. I give
+commands [therein]. I am the king, and what is said by me is done. What
+my heart conceiveth my hand bringeth to pass. I am [like] the crocodile
+which seizeth, carrieth off, and destroyeth without mercy. Words (or
+matters) do not remain dormant in my heart. To the coward soft talk
+suggesteth longsuffering; this I give not to my enemies. Him who
+attacketh me I attack. I am silent in the matter that is for silence; I
+answer as the matter demandeth. Silence after an attack maketh the heart
+of the enemy bold. The attack must be sudden like that of a crocodile.
+The man who hesitateth is a coward, and a wretched creature is he who is
+defeated on his own territory and turned into a slave. The Black
+understandeth talk only. Speak to him and he falleth prostrate. He
+fleeth before a pursuer, and he pursueth only him that fleeth. The
+Blacks are not bold men; on the contrary, they are timid and weak, and
+their hearts are cowed. My Majesty hath seen them, and [what I say] is
+no lie.
+
+[Footnote 1: = January-February.]
+
+"I seized their women, I carried off their workers in the fields, I came
+to their wells, I slew their bulls, I cut their corn and I burnt it.
+This I swear by the life of my father. I speak the truth; there is no
+doubt about the matter, and that which cometh forth from my mouth cannot
+be gainsaid. Furthermore, every son of mine who shall keep intact this
+boundary which My Majesty hath made, is indeed my son; he is the son who
+protecteth his father, if he keep intact the boundary of him that begot
+him. He who shall allow this boundary to be removed, and shall not fight
+for it, is not my son, and he hath not been begotten by me. Moreover, My
+Majesty hath caused to be made a statue of My Majesty on this my
+boundary, not only with the desire that ye should prosper thereby, but
+that ye should do battle for it."
+
+
+                  CAMPAIGN OF THOTHMES II IN THE SUDAN
+
+The following extract illustrates the inscriptions in which the king
+describes an expedition into a hostile country which he has conducted
+with success. It is taken from an inscription of Thothmes II, which is
+cut in hieroglyphs on a rock by the side of the old road leading from
+Elephantine to Phil�, and is dated in the first year of the king's
+reign. The opening lines enumerate the names and titles of the king, and
+proclaim his sovereignty over the Haunebu, or the dwellers in the
+northern Delta and on the sea coast, Upper and Lower Egypt, Nubia and
+the Eastern Desert, including Sinai, Syria, the lands of the Fenkhu, and
+the countries that lie to the south of the modern town of Khartum. The
+next section states: "A messenger came in and saluted His Majesty and
+said: The vile people of Kash (_i.e._ Cush, Northern Nubia) are in
+revolt. The subjects of the Lord of the Two Lands (_i.e._ the King of
+Egypt) have become hostile to him, and they have begun to fight. The
+Egyptians [in Nubia] are driving down their cattle from the shelter of
+the stronghold which thy father Thothmes [I] built to keep back the
+tribes of the South and the tribes of the Eastern Desert." The last part
+of the envoy's message seems to contain a statement that some of the
+Egyptians who had settled in Nubia had thrown in their lot with the
+Sudani folk who were in revolt. The text continues: "When His Majesty
+heard these words he became furious like a panther (or leopard), and he
+said: I swear by Ra, who loveth me, and by my father Amen, king of the
+gods, lord of the thrones of the Two Lands, that I will not leave any
+male alive among them. Then His Majesty sent a multitude of soldiers
+into Nubia, now this was his first war, to effect the overthrow of all
+those who had rebelled against the Lord of the Two Lands, and of all
+those who were disaffected towards His Majesty. And the soldiers of His
+Majesty arrived in the miserable land of Kash, and overthrew these
+savages, and according to the command of His Majesty they left no male
+alive, except one of the sons of the miserable Prince of Kash, who was
+carried away alive with some of their servants to the place where His
+Majesty was. His Majesty took his seat on his throne, and when the
+prisoners whom his soldiers had captured were brought to him they were
+placed under the feet of the good god. Their land was reduced to its
+former state of subjection, and the people rejoiced and their chiefs
+were glad. They ascribed praise to the Lord of the Two Lands, and they
+glorified the god for his divine beneficence. This took place because of
+the bravery of His Majesty, whom his father Amen loved more than any
+other king of Egypt from the very beginning, the King of the South and
+North, Aakheperenra, the son of Ra, Thothmes (II), whose crowns are
+glorious, endowed with life, stability, and serenity, like Ra for ever."
+
+
+                   CAPTURE OF MEGIDDO BY THOTHMES III
+
+The following is the official account of the Battle of Megiddo in Syria,
+which was won by Thothmes III in the twenty-third year of his reign. The
+narrative is taken from the Annals of Thothmes III. The king set out
+from Thebes and marched into Syria, and received the submission of
+several small towns, and having made his way with difficulty through the
+hilly region to the south of the city of Megiddo, he camped there to
+prepare for the battle. "Then the tents of His Majesty were pitched, and
+orders were sent out to the whole army, saying, Arm yourselves, get your
+weapons ready, for we shall set out to do battle with the miserable
+enemy at daybreak. The king sat in his tent, the officers made their
+preparations, and the rations of the servants were provided. The
+military sentries went about crying, Be firm of heart. Be firm of heart.
+Keep watch, keep watch. Keep watch over the life of the king in his
+tent. And a report was brought to His Majesty that the country was
+quiet, and that the foot soldiers of the south and north were ready. On
+the twenty-first day of the first month of the season Shemu
+(March-April) of the twenty-third year of the reign of His Majesty, and
+the day of the festival of the new moon, which was also the anniversary
+of the king's coronation, at dawn, behold, the order was given to set
+the whole army in motion. His Majesty set out in his chariot of
+silver-gold, and he had girded on himself the weapons of battle, like
+Horus the Slayer, the lord of might, and he was like unto Menthu [the
+War-god] of Thebes, and Amen his father gave strength to his arms. The
+southern half of the army was stationed on a hill to the south of the
+stream Kina, and the northern half lay to the south-west of Megiddo; His
+Majesty was between them, and Amen was protecting him and giving
+strength to his body. His Majesty at the head of his army attacked his
+enemies, and broke their line, and when they saw that he was
+overwhelming them they broke and fled to Megiddo in a panic, leaving
+their horses and their gold and silver chariots on the field. [The
+fugitives] were pulled up by the people over the walls into the city;
+now they let down their clothes by which to pull them up. If the
+soldiers of His Majesty had not devoted themselves to securing loot of
+the enemy, they would have been able to capture the city of Megiddo at
+the moment when the vile foes from Kadesh and the vile foes from this
+city were being dragged up hurriedly over the walls into this city; for
+the terror of His Majesty had entered into them, and their arms dropped
+helplessly, and the serpent on his crown overthrew them. Their horses
+and their chariots [which were decorated] with gold and silver were
+seized as spoil, and their mighty men of war lay stretched out dead upon
+the ground like fishes, and the conquering soldiers of His Majesty went
+about counting their shares. And behold, the tent of the vile chief of
+the enemy, wherein was his son, was also captured. Then all the soldiers
+rejoiced greatly, and they glorified Amen, because he had made his son
+(_i.e._ the king) victorious on that day, and they praised His Majesty
+greatly, and acclaimed his triumph. And they collected the loot which
+they had taken, viz. hands [cut off the dead], prisoners, horses,
+chariots [decorated with] gold and silver," etc.
+
+In spite of the joy of the army Thothmes was angry with his troops for
+having failed to capture the city. Every rebel chief was in Megiddo, and
+its capture would have been worth more than the capture of a thousand
+other cities, for he could have slain all the rebel chiefs, and the
+revolt would have collapsed completely. Thothmes then laid siege to the
+city, and he threw up a strong wall round about it, through which none
+might pass, and the daily progress of the siege was recorded on a
+leather roll, which was subsequently preserved in the temple of Amen at
+Thebes. After a time the chiefs in Megiddo left their city and advanced
+to the gate in the siege-wall and reported that they had come to tender
+their submission to His Majesty, and it was accepted. They brought to
+him rich gifts of gold, silver, lapis-lazuli, turquoise, wheat, wine,
+cattle, sheep, goats, &c., and he reappointed many of the penitent
+chiefs to their former towns as vassals of Egypt. Among the gifts were
+340 prisoners, 83 hands, 2041 mares, 191 foals, 6 stallions, a royal
+chariot with a golden pole, a second royal chariot, 892 chariots, total
+924 chariots; 2 royal coats of mail, 200 ordinary coats of mail, 502
+bows, 7 tent poles inlaid with gold, 1929 cattle, 2000 goats, and 20,500
+sheep.
+
+
+              THE CONQUESTS OF THOTHMES III SUMMARISED BY
+                        AMEN-RA, KING OF THE GODS
+
+The conquests of Thothmes III were indeed splendid achievements, and the
+scribes of his time summarised them very skilfully in a fine text which
+they had cut in hieroglyphs on a large stele at Karnak. The treatment
+is, of course, somewhat poetical, but there are enough historical facts
+underlying the statements to justify a rendering of it being given in
+this chapter. The text is supposed to be a speech of Amen-Ra, the lord
+of the thrones of the Two Lands, to the king. He says:
+
+"Thou hast come to me, thou hast rejoiced in beholding my beneficence, O
+my son, my advocate, Menkheperra, living for ever! I rise upon thee
+through my love for thee. My heart rejoiceth at thy auspicious comings
+to my temple. My hands knit together thy limbs with the fluid of life;
+sweet unto me are thy gracious acts towards my person. I have stablished
+thee in my sanctuary. I have made thee to be a source of wonder [to
+men]. I have given unto thee strength and conquests over all lands. I
+have set thy Souls and the fear of thee in all lands. The terror of thee
+hath penetrated to the four pillars of the sky. I have made great the
+awe of thee in all bodies. I have set the roar of Thy Majesty everywhere
+[in the lands of] the Nine Bows (_i.e._ Nubia). The Chiefs of all lands
+are grouped in a bunch within thy fist. I put out my two hands; I tied
+them in a bundle for thee. I collected the Antiu of Ta-sti[1] in tens of
+thousands and thousands, and I made captives by the hundred thousand of
+the Northern Nations. I have cast down thy foes under thy sandals, thou
+hast trampled upon the hateful and vile-hearted foes even as I commanded
+thee. The length and breadth of the earth are thine, and those who dwell
+in the East and the West are vassals unto thee. Thou hast trodden upon
+all countries, thy heart is expanded (_i.e._ glad). No one dareth to
+approach Thy Majesty with hostility, because I am thy guide to conduct
+thee to them. Thou didst sail over the Great Circuit of water (the
+Euphrates) of Nehren (Aram Naharayim, or Mesopotamia) with strength and
+power. I have commanded for thee that they should hear thy roarings, and
+run away into holes in the ground. I stopped up their nostrils [shutting
+out] the breath of life. I have set the victories of Thy Majesty in
+their minds. The fiery serpent Khut which is on thy forehead burnt them
+up. It made thee to grasp as an easy prey the Ketu peoples, it burnt up
+the dwellers in their marshes with its fire. The Princes of the Aamu
+(Asiatics) have been slaughtered, not one of them remains, and the sons
+of the mighty men have fallen. I have made thy mighty deeds to go
+throughout all lands, the serpent on my crown hath illumined thy
+territory, nothing that is an abomination unto thee existeth in all the
+wide heaven, and the people come bearing offerings upon their backs,
+bowing to the ground before Thy Majesty, in accordance with my decree. I
+made impotent those who dared to attack thee, their hearts melted and
+their limbs quaked.
+
+[Footnote 1: The natives of the Eastern Desert of Nubia.]
+
+[Illustration: Stele on which is cut the Speech of Amen-Ra, summarising
+the Conquests of Thothmes III.]
+
+"I have come, making thee to trample under foot the Chief of Tchah
+(Syria), I have cast them down under thy feet in all the lands, I have
+made them to behold Thy Majesty as the 'lord of beams' (_i.e._ the
+Sun-god), thou hast shone on their faces as the image of me.
+
+"I have come, making thee to trample under foot the people of Asia, thou
+hast led away captive the Chiefs of the Aamu of Retenu, I have made them
+to behold Thy Majesty arrayed in thy decorations, grasping the weapons
+for battle, [mounted] on thy chariot.
+
+"I have come, making thee to trample under foot the land of the East,
+thou hast trodden upon those who dwell in the districts of the Land of
+the God, I have made them to see thee as the brilliant star that
+shooteth out light and fire and scattereth its dew.
+
+"I have come, making thee to trample under foot the land of the West,
+Kefti (Phoenicia) and Asi (Cyprus) are in awe of thee. I have made them
+to see Thy Majesty as a young bull, steady-hearted, with horns ready to
+strike, invincible.
+
+"I have come, making thee to trample under foot those who are in their
+marshes, the Lands of Methen (Mitani) quake through their fear of thee.
+I have made them to see Thy Majesty as the crocodile, the lord of terror
+in the water, unassailable.
+
+"I have come, making thee to trample under foot those who dwell in the
+Islands, those who live in the Great Green (Mediterranean) hear thy
+roarings, I have made them to see Thy Majesty as the slayer when he
+mounteth on the back of his sacrificial animal.
+
+"I have come, making thee to trample under foot the Thehenu (Libyans),
+the Islands of the Uthentiu [have submitted to] the power of thy Souls.
+I have made them to see Thy Majesty as a savage lion, which hath
+scattered the dead bodies of the people throughout their valleys.
+
+"I have come, making thee to trample under foot the uttermost ends of
+the earth, the Circuit of the Great Circuit is in thy grasp, I have made
+them to see Thy Majesty as the hawk, which seizeth what it seeth when it
+pleaseth.
+
+"I have come, making thee to trample upon those who are on their
+frontiers(?), thou hast smitten 'those on their sand' (_i.e._ the desert
+dwellers), making them living captives. I have made them to see Thy
+Majesty as a jackal of the south, moving fleetly and stealthily, and
+traversing the Two Lands.
+
+"I have come, making thee to trample under foot the Antiu of Ta-sti, as
+far as ... they are in thy grasp. I have made them to see Thy Majesty as
+the Two Brothers (Set and Horus), I have gathered together their arms
+about thee with [strength].
+
+"I have placed thy Two Sisters (Isis and Nephthys) near thee as
+protectresses for thee, the arms of Thy Majesty are [lifted] upwards to
+drive away evil. I have made thee strong and glorious, O my beloved Son,
+thou Mighty Bull, crowned in Thebes, begotten by me ..., Thothmes, the
+everliving, who hast performed for me all that my Ka wished. Thou hast
+set up my sanctuary with work that shall endure for ever, thou hast
+lengthened it and broadened it more than ever was done before. The great
+pylon ... Thou hast celebrated the festival of the beauties of Amen-Ra,
+thy monuments are greater than those of any king who hath existed, I
+commanded thee to do it. I am satisfied with it. I have stablished thee
+upon the throne of Horus for hundreds of thousands of years. Thou shalt
+guide life ..."
+
+[Illustration: A Page of the Hieratic Text, from the Great Harris
+Papyrus in the British Museum, describing the great Works carried out by
+Rameses III about 1200 B.C.]
+
+
+                  SUMMARY OF THE REIGN OF RAMESES III
+
+The reign of Rameses III is remarkable in the annals of the New Empire,
+and the great works which this king carried out, and his princely
+benefactions to the temples of Egypt, are described at great length in
+his famous papyrus in the British Museum (Harris, No. 1, No. 9999). The
+last section of the papyrus contains an excellent historical summary of
+the reign of Rameses III, and as it is one of the finest examples of
+this class of literature a translation of it is here given. The text is
+written in the hieratic character and reads:
+
+King Usermaatra-meri-Amen (Rameses III), life, strength, health [be to
+him!] the great god, said unto the princes, and the chiefs of the land,
+and the soldiers, and the charioteers, and the Shartanau soldiers, and
+the multitudes of the bowmen, and all those who lived in the land of
+Ta-mera (Egypt), Hearken ye, and I will cause you to know the splendid
+deeds which I did when I was king of men. The land of Kamt was laid open
+to the foreigner, every man [was ejected] from his rightful holding,
+there was no "chief mouth" (_i.e._ ruler) for many years in olden times
+until the new period [came]. The land of Egypt [was divided among]
+chiefs and governors of towns, each one slew his neighbour. ... Another
+period followed with years of nothingness (famine?). Arsu, a certain
+Syrian, was with them as governor, he made the whole land to be one
+holding before him. He collected his vassals, and mulcted them of their
+possessions heavily. They treated the gods as if they were men, and they
+offered up no propitiatory offerings in their temples. Now when the gods
+turned themselves back to peace, and to the restoration of what was
+right in the land, according to its accustomed and proper form, they
+established their son who proceeded from their body to be Governor,
+life, strength, health [be to him!], of every land, upon their great
+throne, namely, Userkhara-setep-en-Amen-meri-Amen, life strength, health
+[be to him!], the son of Ra, Set-nekht-merr-Ra-meri-Amen, life,
+strength, health [be to him!]. He was like Khepra-Set when he is wroth.
+He quieted the whole country which had been in rebellion. He slew the
+evil-hearted ones who were in Ta-mera (Egypt). He purified the great
+throne of Egypt. He was the Governor, life, strength, health [be to
+him!], of the Two Lands, on the throne of Amen. He made to appear the
+faces that had withdrawn themselves. Of those who had been behind walls
+every man recognised his fellow. He endowed the temples with offerings
+to offer as was right to the Nine Gods, according to use and wont. He
+made me by a decree to be the Hereditary Chief in the seat of Keb. I
+became the "Great High Mouth" of the lands of Egypt, I directed the
+affairs of the whole land, which had been made one. He set on his double
+horizon (_i.e._ he died) like the Nine Gods. There was performed for him
+what was performed for Osiris; sailing in his royal boat on the river,
+and resting [finally] in his house of eternity (_i.e._ the tomb) in
+Western Thebes.
+
+My father Amen, the lord of the gods, Ra, Tem, and Ptah of the Beautiful
+Face made me to be crowned lord of the Two Lands in the place of my
+begetter. I received the rank of my father with cries of joy. The land
+had peace, being fed with offerings, and men rejoiced in seeing me,
+Governor, life, strength, health [be to him!], of the Two Lands, like
+Horus when he was made to be Governor of the Two Lands on the throne of
+Osiris. I was crowned with the Atef crown with the serpents, I bound on
+the crown with plumes, like Tatenn. I sat on the throne of Heru-Khuti
+(Harmakhis). I was arrayed in the ornaments [of sovereignty] like Tem. I
+made Ta-mera to possess many [different] kinds of men, the officers of
+the palace, the great chiefs, large numbers of horse and chariot
+soldiers, hundreds of thousands of them, the Shartanau and the Qehequ,
+who were numberless, soldiers of the bodyguard in tens of thousands, and
+the peasants belonging to Ta-mera.
+
+I enlarged all the frontiers of Egypt, I conquered those who crossed
+over them in their [own] lands. I slaughtered the Tanauna in their
+islands; the Thakra and the Purastau were made into a holocaust. The
+Shartanau and the Uasheshu of the sea were made non-existent; they were
+seized [by me] at one time, and were brought as captives to Egypt, like
+the sand in the furrows. I provided fortresses for them to dwell in, and
+they were kept in check by my name. Their companies were very numerous,
+like hundreds of thousands. I assessed every one of them for taxes
+yearly, in apparel and wheat from the stores and granaries. I crushed
+the Saara and the tribes of the Shasu (nomad shepherds). I carried off
+their tents from their men, and the equipment thereof, and their flocks
+and herds likewise, which were without number. They were put in fetters
+and brought along as captives, as offerings to Egypt, and I gave them to
+the Nine Gods as slaves for their temples.
+
+Behold, I will also make you to know concerning the other schemes that
+have been carried out in Ta-mera during my reign. The Labu (Libyans) and
+the Mashuashau had made their dwelling in Egypt, for they had captured
+the towns on the west bank of the Nile from Hetkaptah (Memphis) to
+Qarabana. They had occupied also both banks of the "Great River," and
+they had been in possession of the towns (or villages) of Kutut[1] for
+very, very many years whilst they were [lords] over Egypt. Behold, I
+crushed them and slaughtered them at one time (_i.e._ in one
+engagement). I overthrew the Mashuashau, the Libyans, the Asbatau, the
+Qaiqashau, the Shaiu, the Hasau, and the Baqanau. [I] slaughtered them
+in their blood, and they became piles of dead bodies. [Thus] I drove
+them away from marching over the border of Egypt. The rest of them I
+carried away, a vast multitude of prisoners, trussed like geese in front
+of my horses, their women and their children in tens of thousands, and
+their flocks and herds in hundreds of thousands. I allotted to their
+chiefs fortresses, and they lived there under my name. I made them
+officers of the bowmen, and captains of the tribes; they were branded
+with my name and became my slaves; their wives and their children were
+likewise turned into slaves. Their flocks and herds I brought into the
+House of Amen, and they became his live-stock for ever.
+
+[Footnote 1: Perhaps the district of Canopus.]
+
+I made a very large well in the desert of Aina. It had a girdle wall
+like a mountain of basalt(?), with twenty buttresses(?) in the
+foundation [on] the ground, and its height was thirty cubits, and it had
+bastions. The frame-work and the doors were cut out of cedar, and the
+bolts thereof and their sockets were of copper. I cut out large
+sea-going boats, with smaller boats before them, and they were manned
+with large crews, and large numbers of serving-men. With them were the
+officers of the bowmen of the boats, and there were trained captains and
+mates to inspect them. They were loaded with the products of Egypt which
+were without number, and they were in very large numbers, like tens of
+thousands. These were despatched to the Great Sea of the water of Qett
+(_i.e._ the Red Sea), they arrived at the lands of Punt, no disaster
+followed them, and they were in an effective state and were
+awe-inspiring. Both the large boats and the little boats were laden with
+the products of the Land of the God, and with all kinds of wonderful and
+mysterious things which are produced in those lands, and with vast
+quantities of the _anti_ (myrrh) of Punt, which was loaded on to them by
+tens of thousands [of measures] that were without number. The sons of
+the chief of the Land of the God went in front of their offerings, their
+faces towards Egypt. They arrived and were sound and well at the
+mountain of Qebtit (Coptos),[1] they moored their boats in peace, with
+the things which they had brought as offerings. To cross the desert they
+were loaded upon asses and on [the backs of] men, and they were
+[re]loaded into river-barges at the quay of Coptos. They were despatched
+down the river, they arrived during a festival, and some of the most
+wonderful of the offerings were carried into the presence of [My
+Majesty]. The children of their chiefs adored my face, they smelt the
+earth before my face, and rolled on the ground. I gave them to all the
+gods of this land to propitiate the two gods in front of me every
+morning.
+
+[Footnote 1: _i.e._ the part at the Red Sea end of the Valley of
+Hammamat.]
+
+I despatched my envoys to the desert of Aataka to the great copper
+workings that are in this place. Their sea-going boats were laden with
+[some of] them, whilst those who went through the desert rode on asses.
+Such a thing as this was never heard of before, from the time when kings
+began to reign. Their copper workings were found, and they were full of
+copper, and the metal was loaded by ten thousands [of measures] into
+their sea-going boats. They were despatched with their faces towards
+Egypt, and they arrived safely. The metal was lifted out and piled up
+under the veranda in the form of blocks (or ingots) of copper, vast
+numbers of them, as it were tens of thousands. They were in colour like
+gold of three refinings. I allowed everybody to see them, as they were
+wonderful things.
+
+I despatched inspectors and overseers to the turquoise desert (_i.e._
+Sinai) of my mother, the goddess Hathor, the lady of the turquoise.
+[They] carried to her silver, gold, byssus, fine (?) linen, and many
+things as numerous as the sand-grains, and laid them before her. And
+there were brought unto me most wonderfully fine turquoises, real
+stones, in large numbers of bags, and laid out before me. The like had
+never been seen before--since kings began to reign.
+
+I caused the whole country to be planted with groves of trees and with
+flowering shrubs, and I made the people to sit under the shade thereof.
+I made it possible for an Egyptian woman to walk with a bold step to the
+place whither she wished to go; no strange man attacked her, and no one
+on the road. I made the foot-soldiers and the charioteers sit down in my
+time, and the Shartanau and the Qehequ were in their towns lying at full
+length on their backs; they were unafraid, for there was no fighting man
+[to come] from Kash (Nubia), [and no] enemy from Syria. Their bows and
+their weapons of war lay idle in their barracks, and they ate their
+fill and drank their fill with shouts of joy. Their wives were with
+them, [their] children were by their side; there was no need to keep
+their eyes looking about them, their hearts were bold, for I was with
+them as strength and protection for their bodies. I kept alive (_i.e._
+fed) the whole country, aliens, artisans, gentle and simple, men and
+women. I delivered a man from his foe and I gave him air. I rescued him
+from the strong man, him who was more honourable than the strong man. I
+made all men to have their rightful positions in their towns. Some I
+made to live [taking them] in the very chamber of the Tuat.[1] Where the
+land was bare I covered it over again; the land was well filled during
+my reign. I performed deeds of beneficence towards the gods as well as
+towards men; I had no property that belonged to the people. I served my
+office of king upon earth, as Governor of the Two Lands, and ye were
+slaves under my feet without [complaint ?]. Ye were satisfactory to my
+heart, as were your good actions, and ye performed my decrees and my
+words.
+
+[Footnote 1: The sick and needy who were at death's door.]
+
+Behold, I have set in Akert (the Other World) like my father Ra. I am
+among the Great Companies of the gods of heaven, earth, and the Tuat.
+Amen-Ra hath stablished my son upon my throne, he hath received my rank
+in peace, as Governor of the Two Lands, and he is sitting upon the
+throne of Horus as Lord of the Two Nile-banks. He hath put on himself
+the Atef crown like Ta-Tenn, Usermaatra-setep-en-Amen, life, strength,
+health [be to him!], the eldest-born son of Ra, the self-begotten,
+Rameses (IV)-heqmaat-meri-Amen, life, strength, health [be to him!], the
+divine child, the son of Amen, who came forth from his body, rising as
+the Lord of the Two Lands, like Ta-Tenn. He is like a real son, favoured
+for his father's sake. Tie ye yourselves to his sandals. Smell the earth
+before him. Do homage to him. Follow him at every moment. Praise him.
+Worship him. Magnify his beneficent actions as ye do those of Ra every
+morning. Present ye before him your offerings [in] his Great House
+(_i.e._ palace), which is holy. Carry ye to him the "blessings" (?) of
+the [tilled] lands and the deserts. Be strong to fulfil his words and
+the decrees that are uttered among you. Follow (?) his utterances, and
+ye shall be safe under his Souls. Work all together for him in every
+work. Haul monuments for him, excavate canals for him, work for him in
+the work of your hands, and there will accrue unto you his favour as
+well as his food daily. Amen hath decreed for him his sovereignty upon
+earth, he hath made this period of his life twice as long as that of any
+other king, the King of the South and North, the Lord of the Two Lands,
+Usermaatra-setep-en-Amen, life, strength, health [be to him!], the son
+of Ra, the lord of crowns, Rameses (IV)-heqmaat-meri-Amen, life,
+strength, health [be to him!], who is endowed with life for ever.
+
+
+                   THE INVASION AND CONQUEST OF EGYPT
+                        BY PIANKHI, KING OF NUBIA
+
+The text describing the invasion and conquest of Egypt by Piankhi, King
+of Nubia, is cut in hieroglyphs upon a massive stone stele which was
+found among the ruins of Piankhi's temple at Gebel Barkal, near the foot
+of the Fourth Cataract, and which is now preserved in the Egyptian
+Museum, Cairo. Although this composition does not belong to the best
+period of Egyptian Literature, it is a very fine work. The narrative is
+vivid, and the aim of the writer was rather to state the facts of this
+splendid expedition than to heap up empty compliments on the king; both
+the subject-matter and the dress in which it appears are well worthy of
+reproduction in an English form. The inscription is dated in the
+twenty-first year of Piankhi's reign, and the king says:
+
+"Hearken ye to [the account of] what I have done more than my ancestors.
+I am a king, the emanation of the god, the living offspring of the god
+Tem, who at birth was ordained the Governor whom princes were to fear."
+His mother knew before his birth that he was to be the Governor, he the
+beneficent god, the beloved of the gods, the son of Ra who was made by
+his (the god's) hands, Piankhi-meri-Amen. One came and reported to His
+Majesty that the great prince Tafnekht had taken possession of all the
+country on the west bank of the Nile in the Delta, from the swamps even
+to Athi-taui[1], that he had sailed up the river with a large force,
+that all the people on both sides of the river had attached themselves
+to him, and that all the princes and governors and heads of temple-towns
+had flocked to him, and that they were "about his feet like dogs." No
+city had shut its gates before him, on the contrary, Mer-Tem,
+Per-sekhem-kheper-Ra, Het-neter-Sebek, Per-Metchet, Thekansh, and all
+the towns in the west had opened their gates to him. In the east
+Het-benu, Taiutchait, Het-suten, and Pernebtepahet had opened to him,
+and he had besieged Hensu (Herakleopolis) and closely invested it. He
+had enclosed it like a serpent with its tail in its mouth. "Those who
+would come out he will not allow to come out, and those who would go in
+he will not allow to go in, by reason of the fighting that taketh place
+every day. He hath thrown soldiers round about it everywhere." Piankhi
+listened to the report undismayed, and he smiled, for his heart was
+glad. Presently further reports of the uprising came, and the king
+learned that Nemart, another great prince, had joined his forces to
+those of Tafnekht. Nemart had thrown down the fortifications of Nefrus,
+he had laid waste his own town, and had thrown off his allegiance to
+Piankhi completely.
+
+[Footnote 1: A fortress a few miles south of Memphis.]
+
+Then Piankhi sent orders to Puarma and Las(?)-mer-sekni, the Nubian
+generals stationed in Egypt, and told them to assemble the troops, to
+seize the territory of Hermopolis, to besiege the city itself, to seize
+all the people, and cattle, and the boats on the river, and to stop all
+the agricultural operations that were going on; these orders were
+obeyed. At the same time he despatched a body of troops to Egypt, with
+careful instructions as to the way in which they were to fight, and he
+bade them remember that they were fighting under the protection of Amen.
+He added, "When ye arrive at Thebes, opposite the Apts,[1] go into the
+waters of the river and wash yourselves, then array yourselves in your
+finest apparel, unstring your bows, and lay down your spears. Let no
+chief imagine that he is as strong as the Lord of strength (_i.e._
+Amen), for without him there is no strength. The weak of arm he maketh
+strong of arm. Though the enemy be many they shall turn their backs in
+flight before the weak man, and one shall take captive a thousand. Wet
+yourselves with the water of his altars, smell the earth before him, and
+say: O make a way for us! Let us fight under the shadow of thy sword,
+for a child, if he be but sent forth by thee, shall vanquish multitudes
+when he attacketh." Then the soldiers threw themselves flat on their
+faces before His Majesty, saying, "Behold, thy name breedeth strength in
+us. Thy counsel guideth thy soldiers into port (_i.e._ to success). Thy
+bread is in our bodies on every road, thy beer quencheth our thirst.
+Behold, thy bravery hath given us strength, and at the mere mention of
+thy name there shall be victory. The soldiers who are led by a coward
+cannot stand firm. Who is like unto thee? Thou art the mighty king who
+workest with thy hands, thou art a master of the operations of war."
+
+[Footnote 1: _i.e._ the temples of Karnak and Luxor.]
+
+"Then the soldiers set out on their journey, and they sailed down the
+river and arrived at Thebes, and they did everything according to His
+Majesty's commands. And again they set out, and they sailed down the
+river, and they met many large boats sailing up the river, and they were
+full of soldiers and sailors, and mighty captains from the North land,
+every one fully armed to fight, and the soldiers of His Majesty
+inflicted a great defeat on them; they killed a very large but unknown
+number, they captured the boats, made the soldiers prisoners, whom they
+brought alive to the place where His Majesty was." This done they
+proceeded on their way to the region opposite Herakleopolis, to continue
+the battle. Again the soldiers of Piankhi attacked the troops of the
+allies, and defeated and routed them utterly, and captured their boats
+on the river. A large number of the enemy succeeded in escaping, and
+landed on the west bank of the river at Per-pek. At dawn these were
+attacked by Piankhi's troops, who slew large numbers of them, and
+[captured] many horses; the remainder, utterly terror-stricken, fled
+northwards, carrying with them the news of the worst defeat which they
+had ever experienced.
+
+Nemart, one of the rebel princes, fled up the river in a boat, and
+landed near the town of Un (Hermopolis), wherein he took refuge. The
+Nubians promptly beleaguered the town with such rigour that no one could
+go out of it or come in. Then they reported their action to Piankhi, and
+when he had read their report, he growled like a panther, and said, "Is
+it possible that they have permitted any of the Northmen to live and
+escape to tell the tale of his flight, and have not killed them to the
+very last man? I swear by my life, and by my love for Ra, and by the
+grace which Father Amen hath bestowed upon me, that I will myself sail
+down the river, and destroy what the enemy hath done, and I will make
+him to retreat from the fight for ever." Piankhi also declared his
+intention of stopping at Thebes on his way down the river, so that he
+might assist at the Festival of the New Year, and might look upon the
+face of the god Amen in his shrine at Karnak and, said he, "After that I
+will make the Lands of the North to taste my fingers." When the soldiers
+in Egypt heard of their lord's wrath, they attacked Per-Metchet
+(Oxyrrhynchus), and they "overran it like a water-flood"; a report of
+the success was sent to Piankhi, but he was not satisfied. Then they
+attacked Ta-tehen (Tehnah?), which was filled with northern soldiers.
+The Nubians built a tower with a battering ram and breached the walls,
+and they poured into the town and slew every one they found. Among the
+dead was the son of the rebel prince Tafnekht. This success was also
+reported to Piankhi, but still he was not satisfied. Het-Benu was also
+captured, and still he was not satisfied.
+
+In the middle of the summer Piankhi left Napata (Gebel Barkal) and
+sailed down to Thebes, where he celebrated the New Year Festival. From
+there he went down the river to Un (Hermopolis), where he landed and
+mounted his war chariot; he was furiously angry because his troops had
+not destroyed the enemy utterly, and he growled at them like a panther.
+Having pitched his camp to the south-west of the city, he began to
+besiege it. He threw up a mound round about the city, he built wooden
+stages on it which he filled with archers and slingers, and these
+succeeded in killing the people of the city daily. After three days "the
+city stank," and envoys came bearing rich gifts to sue for peace. With
+the envoys came the wife of Nemart and her ladies, who cast themselves
+flat on their faces before the ladies of Piankhi's palace, saying, "We
+come to you, O ye royal wives, ye royal daughters, and royal sisters.
+Pacify ye for us Horus (_i.e._ the King), the Lord of the Palace, whose
+Souls are mighty, and whose word of truth is great." A break of fifteen
+lines occurs in the text here, and the words that immediately follow the
+break indicate that Piankhi is upbraiding Nemart for his folly and
+wickedness in destroying his country, wherein "not a full-grown son is
+seen with his father, all the districts round about being filled with
+children." Nemart acknowledged his folly, and then swore fealty to
+Piankhi, promising to give him more gifts than any other prince in the
+country. Gold, silver, lapis-lazuli, turquoise, copper, and precious
+stones of all kinds were then presented, and Nemart himself led a horse
+with his right hand, and held a sistrum made of gold and lapis-lazuli in
+his left.
+
+Piankhi then arose and went into the temple of Thoth, and offered up
+oxen, and calves, and geese to the god, and to the Eight Gods of the
+city. After this he went through Nemart's palace, and then visited the
+stables "where the horses were, and the stalls of the young horses, and
+he perceived that they had been suffering from hunger. And he said, 'I
+swear by my own life, and by the love which I have for Ra, who reneweth
+the breath of life in my nostrils, that, in my opinion, to have allowed
+my horses to suffer hunger is the worst of all the evil things which
+thou hast done in the perversity of thy heart.'" A list was made of the
+goods that were handed over to Piankhi, and a portion of them was
+reserved for the temple of Amen at Thebes.
+
+The next prince to submit was the Governor of Herakleopolis, and when
+he had laid before Piankhi his gifts he said: "Homage to thee, Horus,
+mighty king, Bull, conqueror of bulls. I was in a pit in hell. I was
+sunk deep in the depths of darkness, but now light shineth on me. I had
+no friend in the evil day, and none to support me in the day of battle.
+Thou only, O mighty king, who hast rolled away the darkness that was on
+me [art my friend]. Henceforward I am thy servant, and all my
+possessions are thine. The city of Hensu shall pay tribute to thee. Thou
+art the image of Ra, and art the master of the imperishable stars. He
+was a king, and thou art a king; he perished not, and thou shalt not
+perish." From Hensu Piankhi went down to the canal leading to the Fayyum
+and to Illahun and found the town gates shut in his face. The
+inhabitants, however, speedily changed their minds, and opened the gates
+to Piankhi, who entered with his troops, and received tribute, and slew
+no one. Town after town submitted as Piankhi advanced northwards, and
+none barred his progress until he reached Memphis, the gates of which
+were shut fast. When Piankhi saw this he sent a message to the
+Memphites, saying: "Shut not your gates, and fight not in the city that
+hath belonged to Shu[1] for ever. He who wisheth to enter may do so, he
+who wisheth to come out may do so, and he who wisheth to travel about
+may do so. I will make an offering to Ptah and the gods of White Wall
+(Memphis). I will perform the ceremonies of Seker in the Hidden Shrine.
+I will look upon the god of his South Wall (_i.e._ Ptah), and I will
+sail down the river in peace. No man of Memphis shall be harmed, not a
+child shall cry out in distress. Look at the homes of the South! None
+hath been slain except those who blasphemed the face of the god, and
+only the rebels have suffered at the block." These pacific words of
+Piankhi were not believed, and the people of Memphis not only kept their
+gates shut, but manned the city walls with soldiers, and they were
+foolish enough to slay a small company of Nubian artisans and boatmen
+whom they found on the quay of Memphis. Tafnekht, the rebel prince of
+Sais, entered Memphis by night, and addressed eight thousand of his
+troops who were there, and encouraged them to resist Piankhi. He said to
+them: "Memphis is filled with the bravest men of war in all the
+Northland, and its granaries are filled with wheat, barley, and grain of
+all kinds. The arsenal is full of weapons. A wall goeth round the city,
+and the great fort is as strong as the mason could make it. The river
+floweth along the east side, and no attack can be made there. The byres
+are full of cattle, and the treasury is well filled with gold, silver,
+copper, apparel, incense, honey, and unguents.... Defend ye the city
+till I return." Tafnekht mounted a horse and rode away to the north.
+
+[Footnote 1: The son of Khepera, or Tem, or Nebertcher.]
+
+At daybreak Piankhi went forth to reconnoitre, and he found that the
+waters of the Nile were lapping the city walls on the north side of the
+city, where the sailing craft were tied up. He also saw that the city
+was extremely well fortified, and that there was no means whereby he
+could effect an entrance into the city through the walls. Some of his
+officers advised him to throw up a mound of earth about the city, but
+this counsel was rejected angrily by Piankhi, for he had thought out a
+simpler plan. He ordered all his boats and barges to be taken to the
+quay of Memphis, with their bows towards the city wall; as the water
+lapped the foot of the wall, the boats were able to come quite close to
+it, and their bows were nearly on a level with the top of the wall. Then
+Piankhi's men crowded into the boats, and, when the word of command was
+given, they jumped from the bows of the boats on to the wall, entered
+the houses built near it, and then poured into the city. They rushed
+through the city like a waterflood, and large numbers of the natives
+were slain, and large numbers taken prisoners. Next morning Piankhi set
+guards over the temples to protect the property of the gods, then he
+went into the great temple of Ptah and reinstated the priests, and they
+purified the holy place with natron and incense, and offered up many
+offerings. When the report of the capture of Memphis spread abroad,
+numerous local chiefs came to Piankhi, and did homage, and gave him
+tribute.
+
+From Memphis he passed over to the east bank of the Nile to make an
+offering to Temu of Heliopolis. He bathed his face in the water of the
+famous "Fountain of the Sun," he offered white bulls to Ra at
+Shaiqaem-Anu, and he went into the great temple of the Sun-god. The
+chief priest welcomed him and blessed him; "he performed the ceremonies
+of the Tuat chamber, he girded on the _seteb_ garment, he censed
+himself, he was sprinkled with holy water, and he offered (?) flowers in
+the chamber in which the stone, wherein the spirit of the Sun-god abode
+at certain times, was preserved. He went up the step leading to the
+shrine to look upon Ra, and stood there. He broke the seal, unbolted and
+opened the doors of the shrine, and looked upon Father Ra in Het-benben.
+He paid adoration to the two Boats of Ra. (Matet and Sektet), and then
+closed the doors of the shrine and sealed them with his own seal."
+Piankhi returned to the west bank of the Nile, and pitched his camp at
+Kaheni, whither came a number of princes to tender their submission and
+offer gifts to him. After a time it was reported to Piankhi that
+Tafnekht, the head of the rebellion, had laid waste his town, burnt his
+treasury and his boats, and had entrenched himself at Mest with the
+remainder of his army. Thereupon Piankhi sent troops to Mest, and they
+slew all its inhabitants. Then Tafnekht sent an envoy to Piankhi asking
+for peace, and he said, "Be at peace [with me]. I have not seen thy face
+during the days of shame. I cannot resist thy fire, the terror of thee
+hath conquered me. Behold, thou art Nubti,[1] the Governor of the South,
+and Menth,[2] the Bull with strong arms. Thou didst not find thy servant
+in any town towards which thou hast turned thy face. I went as far as
+the swamps of the Great Green (_i.e._ the Mediterranean), because I was
+afraid of thy Souls, and because thy word is a fire that worketh evil
+for me. Is not the heart of Thy Majesty cooled by reason of what thou
+hast done unto me? Behold, I am indeed a most wretched man. Punish me
+not according to my abominable deeds, weigh them not in a balance as
+against weights; thy punishment of me is already threefold. Leave the
+seed, and thou shalt find it again in due season. Dig not up the young
+root which is about to put forth shoots. Thy Ka and the terror of thee
+are in my body, and the fear of thee is in my bones. I have not sat in
+the house of drinking beer, and no one hath brought to me the harp. I
+have only eaten the bread which hunger demanded, and I have only drunk
+the water needed [to slake] my thirst. From the day in which thou didst
+hear my name misery hath been in my bones, and my head hath lost its
+hair. My apparel shall be rags until Neith[3] is at peace with me. Thou
+hast brought on me the full weight of misery; O turn thou thy face
+towards me, for, behold, this year hath separated my Ka from me. Purge
+thy servant of his rebellion. Let my goods be received into thy
+treasury, gold, precious stones of all kinds, and the finest of my
+horses, and let these be my indemnity to thee for everything. I beseech
+thee to send an envoy to me quickly, so that he may make an end of the
+fear that is in my heart. Verily I will go into the temple, and in his
+presence I will purge myself, and swear an oath of allegiance to thee by
+the God." And Piankhi sent to him General Puarma and General
+Petamennebnesttaui, and Tafnekht loaded them with gold, and silver, and
+raiment, and precious stones, and he went into the temple and took an
+oath by the God that he would never again disobey the king, or make war
+on a neighbour, or invade his territory without Piankhi's knowledge. So
+Piankhi was satisfied and forgave him. After this the town of
+Crocodilopolis tendered its submission, and Piankhi was master of all
+Egypt. Then two Governors of the South and two Governors of the North
+came and smelt the ground before Piankhi, and these were followed by all
+the kings and princes of the North, "and their legs were [weak] like
+those of women." As they were uncircumcised and were eaters of fish they
+could not enter the king's palace; only one, Nemart, who was
+ceremonially pure, entered the palace. Piankhi was now tired of
+conquests, and he had all the loot which he had collected loaded on his
+barges, together with goods from Syria and the Land of the God, and he
+sailed up the river towards Nubia. The people on both banks rejoiced at
+the sight of His Majesty, and they sang hymns of praise to him as he
+journeyed southwards, and acclaimed him as the Conqueror of Egypt. They
+also invoked blessings on his father and mother, and wished him long
+life. When he returned to Gebel Barkal (Napata) he had the account of
+his invasion and conquest of Egypt cut upon a large grey granite stele
+about 6 feet high and 4 feet 8 inches wide, and set up in his temple,
+among the ruins of which it was discovered accidentally by an Egyptian
+officer who was serving in the Egyptian Sudan in 1862.
+
+[Footnote 1: The war-god of Ombos in Upper Egypt.]
+
+[Footnote 2: The war-god of Hermonthis in Upper Epypt.]
+
+[Footnote 3: The chief goddess of Sa�s, the city of Tafnekht.]
+
+
+
+
+                               CHAPTER IX
+
+                       AUTOBIOGRAPHICAL LITERATURE
+
+
+Attention has already been called to the very great importance of the
+autobiographies of the military and administrative officials of the
+Pharaohs, and a selection of them must now be given. They are, in many
+cases, the only sources of information which we possess about certain
+wars and about the social conditions of the periods during which they
+were composed, and they often describe events about which official
+Egyptian history is altogether silent. Most of these autobiographies are
+found cut upon the walls of tombs, and, though according to modern
+notions their writers may seem to have been very conceited, and their
+language exaggerated and bombastic, the inscriptions bear throughout the
+impress of truth, and the facts recorded in them have therefore especial
+value. The narratives are usually simple and clear, and as long as they
+deal with matters of fact they are easily understood, but when the
+writers describe their own personal characters and their moral
+excellences their meaning is sometimes not plain. Such autobiographies
+are sometimes very useful in settling the chronology of a doubtful
+period of history, and as an example of such may be quoted the
+autobiography of Ptah-shepses, preserved in the British Museum. This
+distinguished man was born in the reign of Menkaura, the builder of the
+Third Pyramid at Gizah, and he was educated with the king's children,
+being a great favourite of the king himself. The next king, Shepseskaf,
+gave him to wife Maatkha, his eldest daughter, in order to keep him
+about the Court. Under the succeeding kings Userkaf and Sahura he was
+advanced to great honour, and he became so great a favourite of the
+next king, Neferari-kara, that he was allowed to kiss the king's foot
+instead of the ground on which it rested when he did homage. He was
+promoted to further honours by the next king, Neferefra, and he lived to
+see Userenra ascend the throne. Thus Ptah-shepses lived under eight
+kings, and his inscription makes it possible to arrange their reigns in
+correct chronological order.
+
+
+                       THE AUTOBIOGRAPHY OF UNA
+
+This inscription was found cut in hieroglyphs upon a slab of limestone
+fixed in Una's tomb at Abydos; it is now in the Egyptian Museum in
+Cairo. It reads:
+
+The Duke, the Governor of the South, the judge belonging to Nekhen,
+prince of Nekheb, the _smer uat_ vassal of Osiris Khenti Amenti, Una,
+saith: "I was a child girded with a girdle under the Majesty of King
+Teta. My rank was that of overseer of tillage (?), and I was deputy
+inspector of the estates of Pharaoh.... I was chief of the _teb_ chamber
+under the Majesty of Pepi. His Majesty gave me the rank of _smer_ and
+deputy priest of his pyramid--town. Whilst I held the rank of ... His
+Majesty made me a 'judge belonging to Nekhen.' His heart was more
+satisfied with me than with any other of his servants. Alone I heard
+every kind of private case, there being with me only the Chief Justice
+and the Governor of the town ... in the name of the king, of the royal
+household, and of the Six Great Houses. The heart of the king was more
+satisfied with me than with any other of his high officials, or any of
+his nobles, or any of his servants. I asked the Majesty of [my] Lord to
+permit a white stone sarcophagus to be brought for me from Raau.[1] His
+Majesty made the keeper of the royal seal, assisted by a body of
+workmen, bring this sarcophagus over from Raau in a barge, and he came
+bringing with it in a large boat, which was the property of the king,
+the cover of the sarcophagus, the slabs for the door, and the slabs for
+the setting of the stele, and a pair of stands for censers (?), and a
+tablet for offerings. Never before was the like of this done for any
+servant. [He did this for me] because I was perfect in the heart of His
+Majesty, because I was acceptable to the heart of His Majesty, and
+because the heart of His Majesty was satisfied with me.
+
+[Footnote 1: On the east bank, opposite Memphis,]
+
+"Behold, I was 'judge belonging to Nekhen' when His Majesty made me a
+_smer uat_, and overseer of the estates of Pharaoh, and ... of the four
+overseers of the estate of Pharaoh who were there. I performed my duties
+in such a way as to secure His Majesty's approval, both when the Court
+was in residence and when it was travelling, and in appointing officials
+for duty. I acted in such a way that His Majesty praised me for my work
+above everything. During the secret inquiry which was made in the king's
+household concerning the Chief Wife Amtes, His Majesty made me enter to
+hear the case by myself. There was no Chief Justice there, and no Town
+Governor, and no nobleman, only myself, and this was because I was able
+and acceptable to the heart of His Majesty, and because the heart of His
+Majesty was filled with me. I did the case into writing, I alone, with
+only one judge belonging to Nekhen, and yet my rank was only that of
+overseer of the estates of Pharaoh. Never before did a man of my rank
+hear the case of a secret of the royal household, and His Majesty only
+made me hear it because I was more perfect to the heart of His Majesty
+than any officer of his, or any nobleman of his, or any servant of his.
+
+"His Majesty had to put down a revolt of the Aamu dwellers on the
+sand.[1] His Majesty collected an army of many thousands strong in the
+South everywhere, beyond Abu (Elephantine) and northwards of
+Aphroditopolis, in the Northland (Delta) everywhere, in both halves of
+the region, in Setcher, and in the towns like Setcher, in Arthet of the
+Blacks, in Matcha of the Blacks, in Amam of the Blacks, in Uauat of the
+Blacks, in Kaau of the Blacks, and in the Land of Themeh. His Majesty
+sent me at the head of this army. Behold, the dukes, the royal
+seal-bearers, the _smer uats_ of the palace, the chiefs, the governors
+of the forts (?) of the South and the North, the _smeru_, the masters of
+caravans, the overseers of the priests of the South and North, and the
+overseers of the stewards, were commanding companies of the South and
+the North, and of the forts and towns which they ruled, and of the
+Blacks of these countries, but it was I who planned tactics for them,
+although my rank was only that of an overseer of the estates of Pharaoh
+of.... No one quarrelled with his fellow, no one stole the food or the
+sandals of the man on the road, no one stole bread from any town, and no
+one stole a goat from any encampment of people. I despatched them from
+North Island, the gate of Ihetep, the Uart of Heru-neb-Maat. Having this
+rank ... I investigated (?) each of these companies (or regiments);
+never had any servant investigated (?) companies in this way before.
+This army returned in peace, having raided the Land of the dwellers on
+sand. This army returned in peace, having thrown down the fortresses
+thereof. This army returned in peace, having cut down its fig-trees and
+vines. This army returned in peace, having set fire [to the temples] of
+all its gods. This army returned in peace, having slain the soldiers
+there in many tens of thousands. This army returned in peace, bringing
+back with it vast numbers of the fighting men thereof as living
+prisoners. His Majesty praised me for this exceedingly. His Majesty sent
+me to lead this army five times, to raid the Land of the dwellers on
+sand, whensoever they rebelled with these companies. I acted in such a
+way that His Majesty praised me exceedingly. When it was reported that
+there was a revolt among the wild desert tribes of the Land of Shert[2]
+... I set out with these warriors in large transports, and sailed until
+I reached the end of the high land of Thest, to the north of the Land of
+the dwellers on sand, and when I had led the army up I advanced and
+attacked the whole body of them, and I slew every rebel among them.
+
+[Footnote 1: _i.e._ the nomads on the Marches of the Eastern Desert.]
+
+[Footnote 2: A part of Syria (?).]
+
+"I was the ... of the Palace, and bearer of the [royal] sandals, when
+His Majesty the King of the South and North, Merenra, my ever living
+Lord, made me Duke and Governor of the South land beyond Abu
+(Elephantine) and of the district north of Aphroditopolis, because I was
+perfect to the heart of His Majesty, because I was acceptable to the
+heart of His Majesty, and because the heart of His Majesty was satisfied
+with me. I was ... [of the Palace], and sandal-bearer when His Majesty
+praised me for displaying more watchfulness (or attention) at Court in
+respect of the appointment of officials for duty than any of his
+princes, or nobles, or servants. Never before was this rank bestowed on
+any servant. I performed the duties of Governor of the South to the
+satisfaction [of every one]. No one complained of (or quarrelled with)
+his neighbour; I carried out work of every kind. I counted everything
+that was due to the Palace in the South twice, and all the labour that
+was due to the Palace in the South I counted twice. I served the office
+of Prince, ruling as a Prince ought to rule in the South; the like of
+this was never before done in the South. I acted in such a way that His
+Majesty praised me for it. His Majesty sent me to the Land of Abhat to
+bring back a sarcophagus, "the lord of the living one," with its cover,
+and a beautiful and magnificent pyramidion for the Queen's pyramid
+[which is called] Khanefer Merenra. His Majesty sent me to Abu to bring
+back a granite door and its table for offerings, with slabs of granite
+for the stele door and its framework, and to bring back granite doors
+and tables for offerings for the upper room in the Queen's pyramid,
+Khanefer Merenra. I sailed down the Nile to the pyramid Khanefer Merenra
+with six lighters, and three barges, and three floats(?), accompanied by
+one war boat. Never before had any [official] visited Abhat and Abu with
+[only] one war boat since kings have reigned. Whensoever His Majesty
+gave an order for anything to be done I carried it out thoroughly
+according to the order which His Majesty gave concerning it.
+
+"His Majesty sent me to Het-nub to bring back a great table for
+offerings of _rutt_ stone (quartzite sandstone?) of Het-nub. I made this
+table for offerings reach him in seventeen days. It was quarried in
+Het-nub, and I caused it to float down the river in a lighter. I cut out
+the planks for him in acacia wood, sixty cubits long and thirty cubits
+broad; they were put together in seventeen days in the third month
+(May-June) of the Summer Season. Behold, though there was no water in
+the basins (?) it arrived at the pyramid Khanefer Merenra in peace. I
+performed the work throughout in accordance with the order which the
+Majesty of my Lord had given to me. His Majesty sent me to excavate five
+canals in the South, and to make three lighters, and four barges of the
+acacia wood of Uauat. Behold, the governors of Arthet, Uauat, and Matcha
+brought the wood for them, and I finished the whole of the work in one
+year. [When] they were floated they were loaded with huge slabs of
+granite for the pyramid Khanefer Merenra; moreover, all of them were
+passed through these five canals ... because I ascribed more majesty,
+and praise (?), and worship to the Souls of the King of the South and
+North, Merenra, the ever living, than to any of the gods.... I carried
+out everything according to the order which his divine Ka gave me.
+
+"I was a person who was beloved by his father, and praised by his
+mother, and gracious to his brethren, I the Duke, a real Governor[1] of
+the South, the vassal of Osiris, Una."
+
+[Footnote 1: _i.e._ his title was not honorary.]
+
+
+                     THE AUTOBIOGRAPHY OF HERKHUF
+
+This inscription is cut in hieroglyphs upon a slab of stone, which was
+originally in the tomb of Herkhuf at Asw�n, and is now in the Egyptian
+Museum in Cairo and upon parts of the walls of his tomb. Herkhuf was a
+Duke, a _smer uat_, a Kher-heb priest, a judge belonging to Nekhen, the
+Lord of Nekheb, a bearer of the royal seal, the shekh of the caravans,
+and an administrator of very high rank in the South. All these titles,
+and the following lines, together with prayers for offerings, are cut
+above the door of his tomb. He says:
+
+"I came this day from my town. I descended from my nome. I builded a
+house and set up doors. I dug a lake and I planted sycamore trees. The
+King praised me. My father made a will in my favour. I am perfect.... [I
+am a person] who is beloved by his father, praised by his mother, whom
+all his brethren loved. I gave bread to the hungry man, raiment to the
+naked, and him who had no boat I ferried over the river. O ye living men
+and women who are on the earth, who shall pass by this tomb in sailing
+down or up the river, and who shall say, 'A thousand bread-cakes and a
+thousand vessels of beer to the lord of this tomb,' I will offer them
+for you in Khert Nefer (the Other World). I am a perfect spirit,
+equipped [with spells], and a Kher-heb priest whose mouth hath
+knowledge. If any young man shall come into this tomb as if it were his
+own property I will seize him like a goose, and the Great God shall pass
+judgment on him for it. I was a man who spoke what was good, and
+repeated what was loved. I never uttered any evil word concerning
+servants to a man of power, for I wished that I might stand well with
+the Great God. I never gave a decision in a dispute between brothers
+which had the effect of robbing a son of the property of his father."
+
+Herkhuf, the Duke, the _smer uat_, the chamberlain, the Judge belonging
+to Nekhen, the Lord of Nekheb, bearer of the royal seal, the _smer uat_,
+the Kher-heb priest, the governor of the caravans, the member of council
+for the affairs of the South, the beloved of his Lord, Herkhuf,[1] who
+bringeth the things of every desert to his Lord, who bringeth the
+offering of royal apparel, governor of the countries of the South, who
+setteth the fear of Horus in the lands, who doeth what his lord
+applaudeth, the vassal of Ptah-seker, saith:
+
+[Footnote 1: Some titles are here repeated.]
+
+"His Majesty Merenra, my Lord, sent me with my father Ara, the _smer
+uat_ and Kher-heb priest, to the land of Amam to open up a road into
+this country. I performed the journey in seven months. I brought back
+gifts of all kinds from that place, making beautiful the region (?);
+there was very great praise to me for it. His Majesty sent me a second
+time by myself. I started on the road of Abu (Elephantine), I came back
+from Arthet, Mekher, Terres, Artheth, in a period of eight months. I
+came back and I brought very large quantities of offerings from this
+country. Never were brought such things to this land. I came back from
+the house of the Chief of Setu and Arthet, having opened up these
+countries. Never before had any _smer_ or governor of the caravan who
+had appeared in the country of Amam opened up a road. Moreover, His
+Majesty sent me a third time to Amam. I started from ... on the Uhat
+road, and I found the Governor of Amam was then marching against the
+Land of Themeh, to fight the Themeh, in the western corner of the sky. I
+set out after him to the Land of Themeh, and made him to keep the peace,
+whereupon he praised all the gods for the King (of Egypt). [Here follow
+some broken lines.] I came back from Amam with three hundred asses laden
+with incense, ebony, _heknu_, grain, panther skins, ivory, ...
+boomerangs, and valuable products of every kind. When the Chief of
+Arthet, Setu, and Uauat saw the strength and great number of the
+warriors of Amam who had come back with me to the Palace, and the
+soldiers who had been sent with me, this chief brought out and gave to
+me bulls, and sheep, and goats. And he guided me on the roads of the
+plains of Arthet, because I was more perfect, and more watchful (or
+alert) than any other _smer_ or governor of a caravan who had ever been
+despatched to Amam. And when the servant (_i.e._ Herkhuf) was sailing
+down the river to the capital (or Court) the king made the duke, the
+_smer uat,_ the overseer of the bath, Khuna (or Una) sail up the river
+with boats loaded with date wine, _mesuq_ cakes, bread-cakes, and
+beer."[1]
+
+[Footnote 1: Herkhuf's titles are here repeated.]
+
+Herkhuf made a fourth journey into the Sudan, and when he came back he
+reported his successes to the new king, Pepi II, and told him that among
+other remarkable things he had brought back from Amam a dancing dwarf,
+or pygmy. The king then wrote a letter to Herkhuf and asked him to send
+the dwarf to him in Memphis. The text of this letter Herkhuf had cut on
+the front of his tomb, and it reads thus: Royal seal. The fifteenth day
+of the third month of the Season Akhet (Sept.-Oct.) of the second year.
+Royal despatch to the _smer uat_, the Kher-heb priest, the governor of
+the caravan, Herkhuf. I have understood the words of this letter which
+thou hast made to the king in his chamber to make him to know that thou
+hast returned in peace from Amam, together with the soldiers who were
+with thee. Thou sayest in this thy letter that there have been brought
+back by thee great and beautiful offerings of all kinds, which Hathor,
+the Lady of Ammaau, hath given to the divine Ka of the King of the South
+and North, Neferkara, the everliving, for ever. Thou sayest in this thy
+letter that there hath been brought back by thee [also] a pygmy (or
+dwarf) who can dance the dance of the god, from the Land of the Spirits,
+like the pygmy whom the seal-bearer of the god Baurtet brought back from
+Punt in the time of Assa. Thou sayest to [my] Majesty, "The like of him
+hath never been brought back by any other person who hath visited Amam."
+Behold, every year thou performest what thy Lord wisheth and praiseth.
+Behold, thou passest thy days and thy nights meditating about doing what
+thy Lord ordereth, and wisheth, and praiseth. And His Majesty will
+confer on thee so many splendid honours, which shall give renown to thy
+grandson for ever, that all the people shall say when they have heard
+what [my] Majesty hath done for thee, "Was there ever anything like this
+that hath been done for the _smer uat_ Herkhuf when he came back from
+Amam because of the sagacity (or attention) which he displayed in doing
+what his Lord commanded, and wished for, and praised?" Come down the
+river at once to the Capital. Bring with thee this pygmy whom thou hast
+brought from the Land of the Spirits, alive, strong, and healthy, to
+dance the dance of the god, and to cheer and gratify the heart of the
+King of the South and North, Neferkara, the everliving. When he cometh
+down with thee in the boat, cause trustworthy men to be about him on
+both sides of the boat, to prevent him from falling into the water. When
+he is asleep at night cause trustworthy men to sleep by his side on his
+bedding. See [that he is there] ten times [each] night. [My] Majesty
+wisheth to see this pygmy more than any offering of the countries of Ba
+and Punt. If when thou arrivest at the Capital, this pygmy who is with
+thee is alive, and strong, and in good health, [My] Majesty will confer
+upon thee a greater honour than that which was conferred upon the bearer
+of the seal Baurtet in the time of Assa, and as great is the wish of
+[My] Majesty to see this pygmy orders have been brought to the _smer_,
+the overseer of the priests, the governor of the town ... to arrange
+that rations for him shall be drawn from every station of supply, and
+from every temple without....
+
+
+                 THE AUTOBIOGRAPHY OF AMENI AMENEMHAT
+
+This inscription is cut in hieroglyphs on the doorposts of the tomb of
+Ameni at Beni-hasan in Upper Egypt. It is dated in the forty-third year
+of the reign of Usertsen I, a king of the twelfth dynasty, about 2400
+B.C. After giving the date and a list of his titles, Ameni says:
+
+"I followed my Lord when he sailed to the South to overthrow his enemies
+in the four countries of Nubia. I sailed to the south as the son of a
+duke, and as a bearer of the royal seal, and as a captain of the troops
+of the Nome of Mehetch, and as a man who took the place of his aged
+father, according to the favour which he enjoyed in the king's house and
+the love that was his at Court. I passed through Kash in sailing to the
+South. I set the frontier of Egypt further southwards, I brought back
+offerings, and the praise of me reached the skies. His Majesty set out
+and overthrew his enemies in the vile land of Kash. I returned,
+following him as an alert official. There was no loss among my soldiers.
+[And again] I sailed to the South to fetch gold ore for the Majesty of
+the King of the South, the King of the North, Kheperkara (Usertsen I),
+the ever living. I sailed to the south with the Erpa and Duke, the
+eldest son of the king, of his body Ameni.[1] I sailed to the south with
+a company of four hundred chosen men from my troops; they returned in
+safety, none of them having been lost. I brought back the gold which I
+was expected to bring, and I was praised for it in the house of the
+king; the prince [Ameni] praised God for me. [And again] I sailed to the
+south to bring back gold ore to the town of Qebti (Coptos) with the
+Erpa, the Duke, the governor of the town, and the chief officer of the
+Government, Usertsen, life, strength, health [be to him!]. I sailed to
+the south with a company of six hundred men, every one being a mighty
+man of war of the Nome of Mehetch. I returned in peace, with all my
+soldiers in good health (or safe), having performed everything which I
+had been commanded to do. I was a man who was of a conciliatory
+disposition, one whose love [for his fellows] was abundant, and I was a
+governor who loved his town. I passed [many] years as governor of the
+Mehetch Nome. All the works (_i.e._ the forced labour) due to the palace
+were performed under my direction. The overseers of the chiefs of the
+districts of the herdsmen of the Nome of Mehetch gave me three thousand
+bulls, together with their gear for ploughing, and I was praised because
+of it in the king's house every year of making [count] of the cattle. I
+took over all the products of their works to the king's house, and there
+were no liabilities against me in any house of the king. I worked the
+Nome of Mehetch to its farthest limit, travelling frequently [through
+it]. No peasant's daughter did I harm, no widow did I wrong, no field
+labourer did I oppress, no herdsman did I repulse. I did not seize the
+men of any master of five field labourers for the forced labour
+(corv�e). There was no man in abject want during the period of my rule,
+and there was no man hungry in my time. When years of hunger came, I
+rose up and had ploughed all the fields of the Nome of Mehetch, as far
+as it extended to the south and to the north, [thus] keeping alive its
+people, and providing the food thereof, and there was no hungry man
+therein. I gave to the widow as to the woman who possessed a husband. I
+made no distinction between the elder and the younger in whatsoever I
+gave. When years of high Nile floods came, the lords (_i.e._ the
+producers) of wheat and barley, the lords of products of every kind, I
+did not cut off (or deduct) what was due on the land [from the years of
+low Nile floods], I Ameni, the vassal of Horus, the Smiter of the
+Rekhti,[2] generous of hand, stable of feet, lacking avarice because of
+his love for his town, learned in traditions (?), who appeareth at the
+right moment, without thought of guile, the vassal of Khnemu, highly
+favoured in the king's house, who boweth before ambassadors, who
+performeth the behests of the nobles, speaker of the truth, who judgeth
+righteously between two litigants, free from the word of deceit, skilled
+in the methods of the council chamber, who discovereth the solution of a
+difficult question, Ameni.
+
+[Footnote 1: He afterwards reigned as Amenemhat II.]
+
+[Footnote 2: Titles of Ameni repeated.]
+
+
+                    THE AUTOBIOGRAPHY OF THETHA
+
+This inscription is cut in hieroglyphs upon a large rectangular slab of
+limestone now preserved in the British Museum (No. 100). It belongs to
+the period of the eleventh dynasty, when texts of the kind are very
+rare, and was made in the reign of Uahankh, or Antef. It reads:
+
+Thetha, the servant in truth of the Horus Uahankh, the King of the
+South, the King of the North, the son of Ra, Antef, the doer of
+beneficent acts, living like Ra for ever, beloved by him from the bottom
+of his heart, holder of the chief place in the house of his lord, the
+great noble of his heart, who knoweth the matters of the heart of his
+lord, who attendeth him in all his goings, one in heart with His Majesty
+in very truth, the leader of the great men of the house of the king, the
+bearer of the royal seal in the seat of confidential affairs, keeping
+close the counsel of his lord more than the chiefs, who maketh to
+rejoice the Horus (_i.e._ the king) through what he wisheth, the
+favourite of his Lord, beloved by him as the mouth of the seal, the
+president of the place of confidential affairs, whom his lord loveth,
+the mouth of the seal, the chief after the king, the vassal, saith:
+
+I was the beloved one of his Lord, I was he with whom he was well
+pleased all day and every day. I passed a long period of my life [that
+is] years, under the Majesty of my Lord, the Horus, Uahankh, the King of
+the South and North, the son of the Sun, Antef. Behold, this country was
+subject unto him in the south as far as Thes, and in the north as far as
+Abtu of Then (Abydos of This). Behold, I was in the position of body
+servant of his, and was an actual chief under him. He magnified me, and
+he made my position to be one of great prominence, and he set me in the
+place beloved (?) for the affairs of his heart, in his palace. Because
+of the singleness [of my heart] he appointed me to be a bearer of the
+royal seal, and the deputy of the registrary (?). [I] selected the good
+things of all kinds of the offerings brought to the Majesty of my Lord,
+from the South and from the North land whensoever a taxing was made, and
+I made him to rejoice at the assessment which was made everywhere
+throughout the country. Now His Majesty had been afraid that the
+tribute, which was brought to His Majesty, my Lord, from the princes who
+were the overlords of the Red Country (Lower Egypt), would dwindle away
+in this country, and he had been afraid that the same would be the case
+in the other countries also. He committed to me these matters, for he
+knew that my administration was able. I rendered to him information
+about them, and because of my great knowledge of affairs never did
+anything escape that was not replaced. I was one who lived in the heart
+of his Lord, in very truth, and I was a great noble after his own heart.
+I was as cool water and fire in the house of my Lord. The shoulders of
+the great ones bent [before me]. I did not thrust myself in the train of
+the wicked, for which men are hated. I was a lover of what was good, and
+a hater of what was evil. My disposition was that of one beloved in the
+house of my Lord. I carried out every course of action in accordance
+with the urgency that was in the heart of my Lord. Moreover, in the
+matter of every affair which His Majesty caused me to follow out, if any
+official obstructed me in truth I overthrew his opposition. I neither
+resisted his order, nor hesitated, but I carried it out in very truth.
+In making any computation which he ordered, I made no mistake. I did
+not set one thing in the place of another. I did not increase the flame
+of his wrath in its strength. I did not filch property from an
+inheritance. Moreover, as concerning all that His Majesty commanded to
+set before him in respect of the royal household (or _harim_), I kept
+accounts of everything which His Majesty desired, and I gave them unto
+him, and I made satisfactory all their statements. Because of the
+greatness of my knowledge nothing ever escaped me.
+
+I made a _mekha_ boat for my town, and a _sehi_ boat, so that I might
+attend in the train of my Lord, and I was one of the number of the great
+ones on every occasion when travel or journeying had to be performed,
+and I was held in great esteem, and entreated most honourably. I
+provided my own equipment from the possessions which His Majesty, the
+Horus Uahankh, the King of the South, the King of the North, the son of
+the Sun, Antef, who liveth like Ra for ever, gave unto me because of the
+greatness of his love for me, until he departed in peace to his horizon
+(_i.e._ the tomb). And when his son, that is to say, the Horus
+Nekhtneb-Tepnefer, the King of the South, the King of the North, the son
+of Ra, Antef, the producer of beneficent acts, who liveth for ever like
+Ra, entered his house, I followed him as his body-companion into all his
+beautiful places that rejoiced [his] heart, and because of the greatness
+of my knowledge there was never anything wanting (?). He committed to me
+and gave into my hand every duty that had been mine in the time of his
+father, and I performed it effectively under His Majesty; no matter
+connected with any duty escaped me. I lived the [remainder] of my days
+on the earth near the King, and was the chief of his body-companions. I
+was great and strong under His Majesty, and I performed everything which
+he decreed. I was one who was pleasing to his Lord all day and every
+day.
+
+
+                  THE AUTOBIOGRAPHY OF AAHMES (AMASIS),
+                           THE NAVAL OFFICER
+
+This inscription is cut in hieroglyphs on the walls of the tomb of
+Aahmes at Al-Kab in Upper Egypt; this distinguished marine flourished in
+the reigns of the first kings of the eighteenth dynasty, about 1600 B.C.
+The text reads:
+
+The captain of the transport men, Aahmes, the son of Abana, the
+truth-speaker, saith: O all men, I will declare unto you, and will
+inform you concerning the favours that were conferred upon me. Seven
+times was I given gold in the sight of the whole land, and likewise
+slaves, both male and female, and grants of land for estates to be held
+by me in perpetuity were also made to me. Thus the name of a man bold
+and brave in his deeds shall not be extinguished in this land for ever!
+He saith:
+
+I passed my childhood in the town of Nekheb (Eileithyiaspolis, Al-Kab).
+My father was a soldier in the army of the King of the South, the King
+of the North, Seqenn-Ra, whose word is truth; Baba was his name, and he
+was the son of Reant. I performed military service as his substitute in
+the ship called the _Bull_ in the reign of the Lord of the Two Lands,
+Nebpehtira (Amasis I), whose word is truth. I was at that time a youth,
+and was unmarried, and I slept in the _shennu_. Afterwards I got a house
+(_i.e._ wife) for myself, and I was drafted off to a ship, the "North"
+(?), because of my bravery. Then it became my lot to follow after the
+king, life, strength, health [be to him!], on my feet whensoever he made
+a journey in his chariot. The king sat down (_i.e._ besieged) before the
+city of Hetuart (Avaris), and it was my lot whilst I was on my two feet
+to do a deed of bravery in the presence of His Majesty, whereupon I was
+made an officer in the vessel [called] _Kha-em-Mennefer._ The king was
+fighting on the arm of the river of Avaris [called] Patchetku, and I
+rose up and engaged in the fight, and I brought back a hand.[1] The
+royal herald proclaimed the matter, and the king gave me the gift of
+gold [which was awarded] for bravery. The fighting was renewed at this
+place (_i.e._ Avaris), and I again joined in the fight, and I brought
+back a hand; and the king gave me the gift of gold [which was awarded]
+for bravery a second time.
+
+[Footnote 1: He had cut it off from a vanquished foe.]
+
+Then the king fought a battle in Egypt, to the south of this place, and
+I made prisoner a man and brought him back alive; I went down into the
+water[1] and brought him along on the road to the town, being firmly
+bound, and I crossed the water with him in a boat. The royal herald
+proclaimed [this act], and indeed I was rewarded with a double portion
+of the gold [which is awarded] for bravery. Then the king captured
+Avaris, and I brought back prisoners from the town, one man and three
+women, in all four persons. His Majesty gave these to me for slaves.
+Then His Majesty sat down before (_i.e._ besieged) Sharhana[2] in the
+fifth year, and captured it. I brought back from thence two persons,
+women, and one hand. And the king gave me the gift of gold [awarded] for
+bravery, as well as the two prisoners for slaves.
+
+[Footnote 1: The water of the arm of the Nile.]
+
+[Footnote 2: The Syrian town mentioned in Joshua xix. 6.]
+
+Now after His Majesty had smitten the Mentiu of Satet[1], he sailed up
+the river to Khenthennefer to crush the Antiu of Sti[2], and His Majesty
+overthrew them completely, and slew very many of them. I rose up and
+made three prisoners, viz. two men, alive, and three hands. And the king
+rewarded me with a double portion of gold, and he gave me the two
+prisoners to be my slaves. Returning His Majesty sailed down the river.
+His heart was expanded with the bravery of strength, for he had [now]
+conquered the Lands of the South [as well as] the Lands of the North.
+[Then as for] Aatti, the accursed one, who came from the South, his
+destiny came upon him, and he perished. The gods of the South laid their
+hands upon him, and His Majesty found him in Thenttaamu (?). His Majesty
+brought him back bound alive, and with him were all his people loaded
+with fetters. I captured two of the soldiers of the enemy, and I
+brought them back, firmly fettered, from the boat of the foe Aatti. And
+the king gave me five men and parcels of land, five _stat_ [in area] in
+my city. This was likewise done for the sailors, one and all. Then that
+vanquished foe came, Tetaan (the accursed one!) was his name, and he had
+gathered together round about himself men with hearts hostile [to the
+king]. His Majesty smote him and his accursed servants, and they ceased
+to exist. His Majesty gave me three men and a parcel of land five _stat_
+[in area] in my town.
+
+[Footnote 1: Tribes of the Eastern Desert (?).]
+
+[Footnote 2: The tribes of the Nubian Desert.]
+
+I transported the King of the South, the King of the North, Tcheserkara
+(Amenhetep I), whose word is truth, when he sailed up the river to Kash
+(Cush, Nubia) to extend towards the south the frontiers of Egypt. His
+Majesty captured that accursed Anti of Nubia in the midst of his
+accursed bowmen; he was brought back, fettered by the neck, and they
+could not escape. [They were] deported, and were not allowed [to remain]
+upon [their] own land, and they became as if they existed not. And
+behold, I was at the head of our bowmen! I fought with all my strength
+and might, and His Majesty saw my bravery. I brought back two hands and
+carried them to His Majesty. And the king went and raided men, women,
+and cattle, and I rose up and captured a prisoner and brought him alive
+to His Majesty. I brought back His Majesty from Khnemet-heru,[1] and the
+king gave me a gift of gold. I brought back alive two women whom I had
+captured in addition to those I had already carried to His Majesty, and
+the king appointed me to be "Ahatiu-en-Heq" (_i.e._ "Warrior of the
+Princes," or "Crown-warrior"). I transported the King of the South, the
+King of the North, Aakheperkara, whose word is truth, when he sailed up
+the river to Khent-hen-nefer, to put down the rebellion in Khet land,
+and to put an end to the incursions of the people of Asemt. I fought
+with great bravery in his presence in the troubled water during the
+towing (?) of the fighting barges over the rapids(?), and the king made
+me the "Captain of the Transport." His Majesty, life, strength, health
+[be to him!] ... raged like a panther, he shot his first arrow, [which]
+remained in the neck of the vanquished foe ... [the enemies] were
+helpless before the flaming serpent on his crown; [thus] were they made
+in the hour of defeat and slaughter, and their slaves were brought back
+prisoners alive. Returning His Majesty sailed down the river having all
+the mountains and deserts in his hand. And that accursed Anti of Nubia
+was hung up head downwards, at the prow of the boat of His Majesty, and
+[then] placed on the ground in the Apts (_i.e._ Karnak). After these
+things the king set out on an expedition against Rethenu (Northern
+Syria), to avenge himself on foreign lands. His Majesty went forth
+against Neharina, where he found that the wretched enemy had set his
+warriors in battle array. His Majesty defeated them with great
+slaughter, and those who were captured alive and brought back by him
+from his wars could not be counted. And behold, I was the captain of our
+soldiers, and His Majesty saw my deeds of might. I brought out of the
+fight a chariot with its horses, and he who had been driving it was
+fettered prisoner inside it, and I carried them to His Majesty, who gave
+me a gift of gold, a twofold portion. Then I waxed old, and I arrived at
+a great age, and the favours [bestowed upon] me were as [many as those]
+at the beginning [of my life] ... a tomb in the mountain which I myself
+have made.
+
+[Footnote 1: The "Upper Pool," site unknown.]
+
+
+                 THE AUTOBIOGRAPHY OF AAHMES (AMASIS),
+                          SURNAMED PEN-NEKHEB
+
+This inscription is cut in hieroglyphs upon the walls of the tomb of
+Aahmes at Al-Kab in Upper Egypt. Aahmes was a contemporary of Aahmes the
+transport officer, and served under several of the early kings of the
+eighteenth dynasty. The text reads:
+
+The Erpa, the Duke, the bearer of the seal, the man who took prisoners
+with his own hands, Aahmes, saith: I accompanied the King of the South,
+the King of the North, Nebpehtira (Amasis I), whose word is truth, and I
+captured for him in Tchah (Syria) one prisoner alive and one hand. I
+accompanied the King of the South, the King of the North, Tcheserkara,
+whose word is truth, and I captured for him in Kash (Nubia) one prisoner
+alive. On another occasion I captured for him three hands to the north
+of Aukehek. I accompanied the King of the South, the King of the North,
+whose word is truth, and I captured for him two prisoners alive, in
+addition to the three other prisoners who were alive, and who escaped
+(?) from me in Kash, and were not counted by me. And on another occasion
+I laboured for him, and I captured for him in the country of Neherina
+(Mesopotamia) twenty-one hands, one horse, and one chariot. I
+accompanied the King of the South, the King of the North, Aakheperenra,
+whose word is law, and I brought away as tribute a very large number of
+the Shasu[1] alive, but I did not count them. I accompanied the Kings of
+the South, the Kings of the North, [those great] gods, and I was with
+them in the countries of the South and North, and in every place where
+they went, namely, King Nebpehtira (Amasis I), King Tcheserkara
+(Amenhetep I), Aakheperkara (Thothmes I), Aakheperenra (Thothmes II),
+and this beneficent god Menkheperra[2] (Thothmes III), who is endowed
+with life for ever. I have reached a good old age, I have lived with
+kings, I have enjoyed favours under their Majesties, and affection hath
+been shown to me in the Palace, life, strength, health [be to them!].
+The divine wife, the chief royal wife Maatkara, whose word is truth,
+showed several favours to me. I held in my arms her eldest daughter, the
+Princess Neferura, whose word is law, when she was a nursling, I the
+bearer of the royal seal, who captured my prisoners, Aahmes, who am
+surnamed Pen-Nekheb, did this. I was never absent from the king at the
+time of fighting, beginning with Nebpehtira (Amasis I), and continuing
+until the reign of Menkheperra (Thothmes III). Tcheserkara (Amenhetep I)
+gave me in gold two rings, two collars, one armlet, one dagger, one
+fan, and one pectoral (?). Aakheperkara (Thothmes I) gave me in gold
+four hand rings, four collars, one armlet, six flies, three lions, two
+axe-heads. Aakheperenra gave me in gold four hand rings, six collars,
+three armlets (?), one plaque, and in silver two axe-heads.
+
+[Footnote 1: The nomads of the Syrian desert.]
+
+[Footnote 2: The titles, King of the North, King of the South, and the
+words, "whose word is truth" occur with each name; they are omitted in
+the translation.]
+
+
+                 THE AUTOBIOGRAPHY OF TEHUTI, THE ERPA
+
+The autobiographies given hitherto are those of soldiers, sailors, and
+officials who in the performance of their duties travelled in Nubia, the
+Egyptian Sudan, the Eastern Sudan, the Red Sea Littoral, Sinai, and
+Western Asia. The following autobiography is that of one of the great
+nobles, who in the eighteenth dynasty assisted in carrying out the great
+building schemes of Queen Hatshepset and Thothmes III. Tehuti was an
+hereditary chief (_erpa_), and a Duke, and the Director of the
+Department of the Government in which all the gold and silver that were
+brought to Thebes as tribute were kept, and he controlled the
+distribution of the same in connection with the Public Works Department.
+The text begins with the words of praise to Amen-Ra for the life of
+Hatshepset and of Thothmes III, thus: "Thanks be to Amen-[Ra, the King
+of the Gods], and praise be to His Majesty when he riseth in the eastern
+sky for the life, strength, and health of the King of the South, the
+King of the North, Maatkara (Hatshepset), and of the King of the South,
+the King of the North, Menkheperra (Thothmes III), who are endowed with
+life, stability, serenity, and health like Ra for ever. I performed the
+office of chief mouth (_i.e._ director), giving orders. I directed the
+artificers who were engaged on the work of the great boat of the head of
+the river [called] Userhatamen. It was inlaid (or overlaid) with the
+very best gold of the mountains, the splendour of which illumined all
+Egypt, and it was made by the King of the South, the King of the North,
+Maatkara,[1] in connection with the monuments which he made for his
+father Amen-Ra, Lord of the Thrones of the Two Lands, who is endowed
+with life like Ra for ever. I performed the office of chief mouth,
+giving orders. I directed the artificers who were engaged on the work of
+the God-house, the horizon of the god, and on the work of the great
+throne, which was [made] of the very best silver-gold[2] of the
+mountains, and of perfect work to last for ever, which was made by
+Maatkara in connection with the monuments which he made for his father
+Amen-Ra, &c. I performed the office of chief mouth, giving orders. I
+directed the artificers who were engaged on the work of the shrine (?)
+of Truth, the framework of the doors of which was of silver-gold, made
+by Maatkara, &c. I performed the office of chief mouth, giving orders. I
+directed the artificers who were engaged on the works of
+Tcheser-Tcheseru,[3] the Temple of Millions of Years, the great doors of
+which were made of copper inlaid with figures in silver-gold, which was
+made by Maatkara, &c. I performed the office of chief mouth, giving
+orders. I directed the artificers who were engaged on the work of
+Khakhut, the great sanctuary of Amen, his horizon in Amen-tet, whereof
+all the doors [were made] of real cedar wood inlaid (or overlaid) with
+bronze, made by Maatkara, &c. I performed the office of chief mouth,
+giving orders. I directed the artificers who were engaged on the works
+of the House of Amen, it shall flourish to all eternity! whereof the
+pavement was inlaid with blocks of gold and silver, and its beauties
+were like unto those of the horizon of heaven, made by Maatkara, &c. I
+performed the office of chief mouth, giving orders. I directed the
+artificers who were engaged on the work of the great shrine, which was
+made of ebony from Kenset (Nubia), with a broad, high base, having
+steps, made of translucent alabaster [from the quarry] of Het-nub, made
+by Maatkara, &c. I performed the office of chief mouth, giving orders. I
+directed the artificers who were engaged on the works of the Great House
+of the god, which was plated with silver in which figures were inlaid
+in gold--its splendour lighted up the faces of all who beheld it--made
+by Maatkara, &c. I performed the office of chief mouth, giving orders. I
+directed the artificers who were engaged on the work of the great broad,
+high doors of the temple of Karnak, which were covered with plates of
+copper inlaid with figures in silver-gold, made by Maatkara, &c. I
+performed the office of chief mouth, giving orders. I directed the
+artificers who were engaged on the work of the holy necklaces and
+pectorals, and on the large talismans of the great sanctuary, which were
+made of silver-gold and many different kinds of precious stones, made by
+Maatkara, &c. I performed the office of chief mouth, giving orders. I
+directed the artificers who were engaged on the works in connection with
+the two great obelisks, [each of which] was one hundred and eight cubits
+in height (about 162 feet) and was plated with silver-gold, the
+brilliance whereof filled all Egypt, made by Maatkara, &c. I performed
+the office of chief mouth, giving orders. I directed the artificers who
+were engaged on the work of the holy gate [called] "Amen-shefit," which
+was made of a single slab of copper, and of the images (?) that belonged
+thereto, made by Maatkara, &c. I directed the artificers who were
+engaged on the work of the altar-stands of Amen. These were made of an
+incalculable quantity of silver-gold, set with precious stones, by
+Maatkara, &c. I directed the artificers who were engaged on the work of
+the store-chests, which were plated with copper and silver-gold and
+inlaid with precious stones, made by Maatkara, &c. I directed the
+artificers who were engaged on the works of the Great Throne, and the
+God-house, which is built of granite and shall last like the firmly
+fixed pillars of the sky, made by Maatkara, &c.
+
+[Footnote 1: This queen frequently ascribed to herself male attributes.]
+
+[Footnote 2: _i.e._ that kind of gold which is found in its natural
+state alloyed with silver.]
+
+[Footnote 3: The "Holy of Holies," the name of Hatshepset's temple at
+Der al-Bahari.]
+
+And as for the wonderful things, and all the products of all the
+countries, and the best of the wonderful products of Punt, which His
+Majesty presented to Amen, Lord of the Apts, for the life, strength, and
+health of His Majesty, and with which he filled the house of this holy
+god, for Amen had given him Egypt because he knew that he would rule it
+wisely (?), behold, it was I who registered them, because I was of
+strict integrity. My favour was permanent before [His Majesty], it never
+diminished, and he conferred more distinctions on me than on any other
+official about him, for he knew my integrity in respect of him. He knew
+that I carried out works, and that I covered my mouth (_i.e._ held my
+tongue) concerning the affairs of his palace. He made me the director of
+his palace, knowing that I was experienced in affairs. I held the seal
+of the Two Treasuries, and of the store of all the precious stones of
+every kind that were in the God-house of Amen in the Apts,[1] which were
+filled up to their roofs with the tribute paid to the god. Such a thing
+never happened before, even from the time of the primeval god. His
+Majesty commanded to be made a silver-gold ... for the Great Hall of the
+festivals. [The metal] was weighed by the _heqet_ measure for Amen,
+before all the people, and it was estimated to contain 88-1/2 _heqet_
+measures, which were equal to 8592-1/2 _teben_.[2] It was offered to the
+god for the life, strength, and health of Maatkara, the ever living. I
+received the _sennu_ offerings which were made to Amen-Ra, Lord of the
+Apts; these things, all of them, took place in very truth, and I
+exaggerate not. I was vigilant, and my heart was perfect in respect of
+my lord, for I wish to rest in peace in the mountain of the
+spirit-bodies who are in the Other World (Khert-Neter). I wish my memory
+to be perpetuated on the earth. I wish my soul to live before the Lord
+of Eternity. I wish that the doorkeepers of the gates of the Tuat (Other
+World) may not repulse my soul, and that it may come forth at the call
+of him that shall lay offerings in my tomb, that it may have bread in
+abundance and ale in full measure, and that it may drink of the water
+from the source of the river. I would go in and come out like the
+Spirits who do what the gods wish, that my name may be held in good
+repute by the people who shall come in after years, and that they may
+praise me at the two seasons (morning and evening) when they praise the
+god of my city.
+
+[Footnote 1: The temples of Karnak and Luxor.]
+
+[Footnote 2: The _teben_ = 90.959 grammes.]
+
+
+                   THE AUTOBIOGRAPHY OF THAIEMHETEP,
+                        THE DAUGHTER OF HERANKH
+
+This remarkable inscription is found on a stele which is preserved in
+the British Museum (No. 1027), and which was made in the ninth year of
+King Ptolemy Philopator Philadelphus (71 B.C.). The text opens with a
+prayer to all the great gods of Memphis for funerary offerings, and
+after a brief address to her husband's colleagues, Thaiemhetep describes
+in detail the principal incidents of her life, and gives the dates of
+her birth, death, &c., which are rarely found on the funerary stel� of
+the older period. Thaiemhetep was an important member of the semi-royal,
+great high-priestly family of Memphis, and her funerary inscription
+throws much light on the theology of the Ptolemaic Period.
+
+[Illustration: The Autobiography of Thaiemhetep, the daughter of
+Herankh.]
+
+1. SUTEN-TA-HETEP,[1] may Seker-Osiris, at the head of the House of the
+KA of Seker, the great god in Raqet; and Hap-Asar (Serapis), at the head
+of Amentet, the king of the gods, King of Eternity and Governor of
+everlastingness; and Isis, the great Lady, the mother of the god, the
+eye of Ra, the Lady of heaven, the mistress of all the gods; and
+Nephthys, the divine sister of Horus, the 2. avenger of his father, the
+great god in Raqetit; and Anubis, who is on his hill, the dweller in the
+chamber of embalmment, at the head of the divine hall; and all the gods
+and goddesses who dwell in the mountain of Amentet the beautiful of
+Hetkaptah (Memphis), give the offerings that come forth at the word,
+beer, and bread, and oxen, and geese, and incense, and unguents, and
+suits of apparel, and good things of all kinds upon their altars, to the
+KA of 3. the Osiris, the great princess, the one who is adorned, the
+woman who is in the highest favour, the possessor of pleasantness,
+beautiful of body, sweet of love in the mouth of every man, who is
+greatly praised by her kinsfolk, the youthful one, excellent of
+disposition, always ready to speak her words of sweetness, whose counsel
+is excellent, Thaiemhetep, whose word (or voice) is truth, the beloved
+daughter of the royal kinsman, the priest of Ptah, libationer of the
+gods of 4. White Wall (Memphis), priest of Menu (or Amsu), the Lord of
+Senut (Panopolis), and of Khnemu, the Lord of Smen-Heru (Ptolemais),
+priest of Horus, the Lord of Sekhem (Letopolis), chief of the mysteries
+in Aat-Beqt, chief of the mysteries in Sekhem, and in It, and in
+Kha-Hap; the daughter of the beautiful sistrum bearer of Ptah, the great
+one of his South Wall, the Lord of Ankh-taui, Herankh, 5. she saith:
+
+"Hail, all ye judges and all ye men of learning, and all ye high
+officials, and all ye nobles, and all ye people, when ye enter into this
+tomb, come ye, I pray, and hearken unto what befell me.
+
+"The ninth day of the fourth month [2] of the season Akhet of the ninth
+year under the Majesty of the King of the Two Lands, the god Philopator,
+Philadelphus, Osiris the Young, the Son of Ra, the lord of the Crowns of
+the South and of the North, Ptolemy, the ever living, beloved of Ptah
+and Isis, 6. [was] the day whereon I was born.
+
+"On the ... day of the third month [3] of the season Shemu of the
+twenty-third year under the Majesty of this same Lord of the Two Lands,
+my father gave me to wife to the priest of Ptah, the scribe of the
+library of divine books, the priest of the Tuat Chamber, [4] the
+libationer of the gods of the Wall, the superintendent of the priests of
+the gods and goddesses of the North and South, the two eyes of the King
+of Upper Egypt, the two ears of the King of Lower Egypt, the second of
+the king in raising up the Tet pillar, [5] the staff of the king [when]
+brought into the temples, 7. the Erpa in the throne chamber of Keb, the
+Kher-heb (precentor) in the seat of Thoth, the repeater (or herald) of
+the tillage of the Ram-god, who turneth aside the Utchat (sacred eye),
+who approacheth the Utchat by the great Ram of gold (?), who seeth the
+setting of the great god [who] is born when it is fettered, the
+Ur-kherp-hem,[6] Pa-sher-en-Ptah, the son of a man who held like
+offices, Peta-Bast, whose word (or voice) is truth, born of 8. the great
+decorated sistrum bearer and tambourine woman of Ptah, the great one of
+his South Wall, the Lord of Ankh-taui, whose word (or voice) is truth.
+
+"And the heart of the Ur-kherp-hem rejoiced in her exceedingly. I bore
+to him a child three times, but I did not bear a man child besides these
+three daughters. And I and the Ur-kherp-hem prayed to 9. the Majesty of
+this holy god, who [worketh] great wonders and bestoweth happiness (?),
+who giveth a son to him that hath one not, and Imhetep, the son of Ptah,
+hearkened unto our words, and he accepted his prayers. And the Majesty
+of this god came unto this Ur-kherp-hem during [his] sleep, and said
+unto him, 10. 'Let there be built a great building in the form of a
+large hall [for the lord of] Ankh-taui, in the place where his body is
+wrapped up (or concealed), and in return for this I will give thee a man
+child.' And the Ur-kherp-hem woke up out of his sleep after these
+[words], and he smelt the ground before this holy god. And he laid them
+(_i.e._ the words) before the priests, 11. and the chief of the
+mysteries, and the libationers, and the artisans of the House of Gold,
+at one time, and he despatched them to make the building perfect in the
+form of a large, splendid funerary hall. And they did everything
+according as he had said. And he performed the ceremony of 'Opening the
+Mouth' for this holy god, and he made to him a great offering of the
+beautiful offerings of every kind, and he bestowed upon him sculptured
+images 12. for the sake of this god, and he made happy their hearts with
+offerings of all kinds in return for this [promise].
+
+"Then I conceived a man child, and I brought him forth on the fifteenth
+day of the third month[7] of the season Shemu of the sixth year, at the
+eighth hour of the day, under the Majesty of the Queen, the Lady of the
+Two Lands, Cleopatra, Life, Strength, Health [be to her!], 13. [the day]
+of the festival of 'things on the altar' of this holy god, Imhetep, the
+son of Ptah, his form being like unto that of the son of Him that is
+south of his wall (_i.e._ Ptah), great rejoicings on account of him were
+made by the inhabitants of White Wall (Memphis), and there were given to
+him his name of Imhetep and the surname of Peta-Bast, and all the people
+rejoiced in him. 14.
+
+"The sixteenth day of the second month[8] of the season Pert of the
+tenth year was the day on which I died. My husband, the priest and
+divine father of Ptah, the priest of Osiris, Lord of Rastau, the priest
+of the King of the South, the King of the North, the Lord of the Two
+Lands, Ptolemy, whose word is truth, the chief of the mysteries of the
+House of Ptah, the chief of the mysteries of heaven, earth, and the
+Other World, the chief of the mysteries of Rastau, the chief of the
+mysteries of Raqet, the Ur-kherp-hem, Pa-sher-en-Ptah, placed me in
+Am-urtet, 15. he performed for me all the rites and ceremonies which are
+[performed] for the dead who are buried in a fitting manner, he had me
+made into a beautiful mummy, and caused me to be laid to rest in his
+tomb behind Raqet.
+
+"Hail, brother, husband, friend! O Ur-kherp-hem, cease not to drink, to
+eat, to drink wine, 16. to enjoy the love of women, and to pass thy days
+happily; follow thy heart (or desire) day and night. Set not sorrow in
+thy heart, for oh, are the years [which we pass] so many on the earth
+[that we should do this]? For Amentet is a land where black darkness
+cannot be pierced by the eye, and it is a place of restraint (or misery)
+for him that dwelleth therein. The holy ones [who are there] sleep in
+their forms. They wake not 17. up to look upon their friends, they see
+not their fathers [and] their mothers, and their heart hath no desire
+for their wives [and] their children. The living water of the earth is
+for those who are on it, stagnant water is for me. It cometh 18. to him
+that is upon the earth. Stagnant is the water which is for me. I know
+not the place wherein I am. Since I arrived at this valley of the dead I
+long for running water. I say, 'Let not my attendant remove the pitcher
+from the stream.' 19. O that one would turn my face to the north wind on
+the bank of the stream, and I cry out for it to cool the pain that is in
+my heart. He whose name is 'Arniau'[9] calleth everyone to him, and they
+come to him with quaking hearts, and they are terrified through their
+fear of him. 20. By him is no distinction made between gods and men,
+with him princes are even as men of no account. His hand is not turned
+away from all those who love him, for he snatcheth away the babe from
+his mother's [breast] even as he doth the aged man. He goeth about on
+his way, and all men fear him, and [though] they make supplication
+before him, he turneth not his face away from them. Useless is it to
+make entreaty to him, 21. for he hearkeneth not unto him that maketh
+supplication unto him, and even though he shall present unto him
+offerings and funerary gifts of all kinds, he will not regard them.
+
+"Hail, all ye who arrive in this funeral mountain, present ye unto me
+offerings, cast incense into the flame and pour out libations at every
+festival of Amentet."
+
+The scribe and sculptor, the councillor, the chief of the mysteries of
+the House of Shent in Tenen, the priest of Horus, Imhetep, the son of
+the priest Kha-Hap, whose word (or voice) is truth, cut this
+inscription.
+
+[Footnote 1: These words mean, "The king gives an offering," and the
+formula is as old at least as the fourth dynasty. It is obvious that the
+king could not make a funerary gift to every one who died, but the words
+are always found in funerary texts down to the latest times.]
+
+[Footnote 2: October-November.]
+
+[Footnote 3: May-June.]
+
+[Footnote 4: The Hall of Offerings in the tomb.]
+
+[Footnote 5: The raising of the Tet pillar was an important ceremony,
+which was performed at the annual miracle-play of Osiris; it symbolised
+resurrection.]
+
+[Footnote 6: This was the official title of the high-priest of Memphis.]
+
+[Footnote 7: May-June.]
+
+[Footnote 8: December--January.]
+
+[Footnote 9: The great Death-god.]
+
+
+
+
+                                CHAPTER X
+
+                      TALES OF TRAVEL AND ADVENTURE
+
+
+                           THE STORY OF SANEHAT
+
+The text of this very interesting story is found written in the hieratic
+character upon papyri which are preserved in Berlin. The narrative
+describes events which are said to have taken place under one of the
+kings of the twelfth dynasty, and it is very possible that the
+foundation of this story is historical. The hero is himself supposed to
+relate his own adventures thus:
+
+The Erpa, the Duke, the Chancellor of the King of the North, the _smer
+uati_, the judge, the Antchmer of the marches, the King in the lands of
+the Nubians, the veritable royal kinsman loving him, the member of the
+royal bodyguard, Sanehat, saith: I am a member of the bodyguard of his
+lord, the servant of the King, and of the house of Neferit, the feudal
+chieftainess, the Erpat princess, the highly favoured lady, the royal
+wife of Usertsen, whose word is truth in Khnemetast, the royal daughter
+of Amenemhat, whose word is truth in Qanefer. On the seventh day of the
+third month of the season Akhet, in the thirtieth year [of his reign],
+the god drew nigh to his horizon, and the King of the South, the King of
+the North, Sehetepabra,[1] ascended into heaven, and was invited to the
+Disk, and his divine members mingled with those of him that made him.
+The King's House was in silence, hearts were bowed down in sorrow, the
+two Great Gates were shut fast, the officials sat motionless, and the
+people mourned.
+
+[Footnote 1: _i.e._ Amenemhat II.]
+
+Now behold [before his death] His Majesty had despatched an army to the
+Land of the Themehu, under the command of his eldest son, the beautiful
+god Usertsen. And he went and raided the desert lands in the south, and
+captured slaves from the Thehenu (Libyans), and he was at that moment
+returning and bringing back Libyan slaves and innumerable beasts of
+every kind. And the high officers of the Palace sent messengers into the
+western country to inform the King's son concerning what had taken place
+in the royal abode. And the messengers found him on the road, and they
+came to him by night and asked him if it was not the proper time for him
+to hasten his return, and to set out with his bodyguard without letting
+his army in general know of his departure. They also told him that a
+message had been sent to the princes who were in command of the soldiers
+in his train not to proclaim [the matter of the King's death] to any one
+else.
+
+Sanehat continues: When I heard his voice speaking I rose up and fled.
+My heart was cleft in twain, my arms dropped by my side, and trembling
+seized all my limbs. I ran about distractedly, hither and thither,
+seeking a hiding-place. I went into the thickets in order to find a
+place wherein I could travel without being seen. I made my way upstream,
+and I decided not to appear in the Palace, for I did not know but that
+deeds of violence were taking place there. And I did not say, "Let life
+follow it," but I went on my way to the district of the Sycamore. Then I
+came to the Lake (or Island) of Seneferu, and I passed the whole day
+there on the edge of the plain. On the following morning I continued my
+journey, and a man rose up immediately in front of me on the road, and
+he cried for mercy; he was afraid of me. When the night fell I walked
+into the village of Nekau, and I crossed the river in an _usekht_ boat
+without a rudder, by the help of the wind from the west. And I travelled
+eastwards of the district of Aku, by the pass of the goddess Herit, the
+Lady of the Red Mountain. Then I allowed my feet to take the road
+downstream, and I travelled on to Anebuheq, the fortress that had been
+built to drive back the Satiu (nomad marauders), and to hold in check
+the tribes that roamed the desert. I crouched down in the scrub during
+the day to avoid being seen by the watchmen on the top of the fortress.
+I set out again on the march, when the night fell, and when daylight
+fell on the earth I arrived at Peten, and I rested myself by the Lake of
+Kamur. Then thirst came upon me and overwhelmed me. I suffered torture.
+My throat was burnt up, and I said, "This indeed is the taste of death."
+But I took courage, and collected my members (_i.e._ myself), for I
+heard the sounds that are made by flocks and herds. Then the Satiu of
+the desert saw me, and the master of the caravan who had been in Egypt
+recognised me. And he rose up and gave me some water, and he warmed milk
+[for me], and I travelled with the men of his caravan, and thus I passed
+through one country after the other [in safety]. I avoided the land of
+Sunu and I journeyed to the land of Qetem, where I stayed for a year and
+a half.
+
+And Ammuiansha, the Shekh of Upper Thennu, took me aside and said unto
+me, "Thou wilt be happy with me, for thou wilt hear the language of
+Egypt." Now he said this because he knew what manner of man I was, for
+he had heard the people of Egypt who were there with him bear testimony
+concerning my character. And he said unto me, "Why and wherefore hast
+thou come hither? Is it because the departure of King Sehetepabra from
+the Palace to the horizon hath taken place, and thou didst not know what
+would be the result of it?" Then I spake unto him with words of deceit,
+saying, "I was among the soldiers who had gone to the land of Themeh. My
+heart cried out, my courage failed me utterly, it made me follow the
+ways over which I fled. I hesitated, but felt no regret. I did not
+hearken unto any evil counsel, and my name was not heard on the mouth of
+the herald. How I came to be brought into this country I know not; it
+was, perhaps, by the Providence of God."
+
+And Ammuiansha said unto me, "What will become of the land without that
+beneficent god the terror of whom passed through the lands like the
+goddess Sekhmet in a year of pestilence?" Then I made answer unto him,
+saying, "His son shall save us. He hath entered the Palace, and hath
+taken possession of the heritage of his father. Moreover, he is the god
+who hath no equal, and no other can exist beside him, the lord of
+wisdom, perfect in his plans, of good will when he passeth decrees, and
+one cometh forth and goeth in according to his ordinance. He reduced
+foreign lands to submission whilst his father [sat] in the Palace
+directing him in the matters which had to be carried out. He is mighty
+of valour, he slayeth with his sword, and in bravery he hath no compeer.
+One should see him attacking the nomads of the desert, and pouncing upon
+the robbers of the highway! He beateth down opposition, he smiteth arms
+helpless, his enemies cannot be made to resist him. He taketh vengeance,
+he cleaveth skulls, none can stand up before him. His strides are long,
+he slayeth him that fleeth, and he who turneth his back upon him in
+flight never reacheth his goal. When attacked his courage standeth firm.
+He attacketh again and again, and he never yieldeth. His heart is bold
+when he seeth the battle array, he permitteth none to sit down behind.
+His face is fierce [as] he rusheth on the attacker. He rejoiceth when he
+taketh captive the chief of a band of desert robbers. He seizeth his
+shield, he raineth blows upon him, but he hath no need to repeat his
+attack, for he slayeth his foe before he can hurl his spear at him.
+Before he draweth his bow the nomads have fled, his arms are like the
+souls of the Great Goddess. He fighteth, and if he reacheth his object
+of attack he spareth not, and he leaveth no remnant. He is beloved, his
+pleasantness is great, he is the conqueror, and his town loveth him more
+than herself; she rejoiceth in him more than in her god, and men throng
+about him with rejoicings. He was king and conqueror before his birth,
+and he hath worn his crowns since he was born. He hath multiplied
+births, and he it is whom God hath made to be the joy of this land,
+which he hath ruled, and the boundaries of which he hath enlarged. He
+hath conquered the Lands of the South, shall he not conquer the Lands of
+the North? He hath been created to smite the hunters of the desert, and
+to crush the tribes that roam the sandy waste...." Then the Shekh of
+Upper Thennu said unto me, "Assuredly Egypt is a happy country in that
+it knoweth his vigour. Verily, as long as thou tarriest with me I will
+do good unto thee."
+
+And he set me before his children, and he gave me his eldest daughter to
+wife, and he made me to choose for myself a very fine territory which
+belonged to him, and which lay on the border of a neighbouring country,
+and this beautiful region was called Aa. In it there are figs, and wine
+is more abundant than water. Honey is plentiful, oil existeth in large
+quantities, and fruits of every kind are on the trees thereof. Wheat,
+barley, herds of cattle, and flocks of sheep and goats are there in
+untold numbers. And the Shekh showed me very great favour, and his
+affection for me was so great that he made me Shekh of one of the best
+tribes in his country. Bread-cakes were made for me each day, and each
+day wine was brought to me with roasted flesh and wild fowl, and the
+wild creatures of the plain that were caught were laid before me, in
+addition to the game which my hunting dogs brought in. Food of all kinds
+was made for me, and milk was prepared for me in various ways. I passed
+many years in this manner, and my children grew up into fine strong men,
+and each one of them ruled his tribe. Every ambassador on his journey to
+and from Egypt visited me. I was kind to people of every class. I gave
+water to the thirsty man. I suppressed the highway robber. I directed
+the operations of the bowmen of the desert, who marched long distances
+to suppress the hostile Shekhs, and to reduce their power, for the Shekh
+of Thennu had appointed me General of his soldiers many years before
+this. Every country against which I marched I terrified into submission.
+I seized the crops by the wells, I looted the flocks and herds, I
+carried away the people and their slaves who ate their bread, I slew the
+men there. Through my sword and bow, and through my well-organised
+campaigns, I was highly esteemed in the mind of the Shekh, and he loved
+me, for he knew my bravery, and he set me before his children when he
+saw the bravery of my arms.
+
+Then a certain mighty man of valour of Thennu came and reviled me in my
+tent; he was greatly renowned as a man of war, and he was unequalled in
+the whole country, which he had conquered. He challenged me to combat,
+being urged to fight by the men of his tribe, and he believed that he
+could conquer me, and he determined to take my flocks and herds as
+spoil. And the Shekh took counsel with me about the challenge, and I
+said, "I am not an acquaintance of his, and I am by no means a friend of
+his. Have I ever visited him in his domain or entered his door, or
+passed through his compound? [Never!] He is a man whose heart becometh
+full of evil thoughts, whensoever he seeth me, and he wisheth to carry
+out his fell design and plunder me. He is like a wild bull seeking to
+slay the bull of a herd of tame cattle so that he may make the cows his
+own. Or rather he is a mere braggart who wisheth to seize the property
+which I have collected by my prudence, and not an experienced warrior.
+Or rather he is a bull that loveth to fight, and that loveth to make
+attacks repeatedly, fearing that otherwise some other animal will prove
+to be his equal. If, however, his heart be set upon fighting, let him
+declare [to me] his intention. Is God, Who knoweth everything, ignorant
+of what he hath decided to do?"
+
+And I passed the night in stringing my bow, I made ready my arrows of
+war, I unsheathed my dagger, and I put all my weapons in order. At
+daybreak the tribes of the land of Thennu came, and the people who lived
+on both sides of it gathered themselves together, for they were greatly
+concerned about the combat, and they came and stood up round about me
+where I stood. Every heart burned for my success, and both men and women
+uttered cries (or exclamations), and every heart suffered anxiety on my
+behalf, saying, "Can there exist possibly any man who is a mightier
+fighter and more doughty as a man of war than he?" Then mine adversary
+grasped his shield, and his battle-axe, and his spears, and after he had
+hurled his weapons at me, and I had succeeded in avoiding his short
+spears, which arrived harmlessly one after the other, he became filled
+with fury, and making up his mind to attack me at close quarters he
+threw himself upon me. And I hurled my javelin at him, which remained
+fast in his neck, and he uttered a long cry and fell on his face, and I
+slew him with his own weapons. And as I stood upon his back I shouted
+the cry of victory, and every Aamu man (_i.e._ Asiatic) applauded me,
+and I gave thanks to Menthu;[1] and the slaves of my opponent mourned
+for their lord. And the Shekh Ammuiansha took me in his arms and
+embraced me. I carried off his (_i.e._ the opponent's) property. I
+seized his cattle as spoil, and what he meditated doing to me I did unto
+him. I took possession of the contents of his tent, I stripped his
+compound, I became rich, I increased my store of goods, and I added
+greatly to the number of my cattle.
+
+[Footnote 1: The War-god of Thebes.]
+
+Thus did God prosper the man who made Him his support. Thus that day was
+washed (_i.e._ satisfied) the heart of the man who was compelled to make
+his escape from his own into another country. Thus that day the
+integrity of the man who was once obliged to take to flight as a
+miserable fugitive was proven in the sight of all the Court. Once I was
+a wanderer wandering about hungry, and now I can give bread to my
+neighbours. Once I had to flee naked from my country, and now I am the
+possessor of splendid raiment, and of apparel made of the finest byssus.
+Once I was obliged to do my own errands and to fetch and carry for
+myself, and now I am the master of troops of servants. My house is
+beautiful, my estate is spacious, and my name is repeated in the Great
+House. O Lord of the gods, who hath ordered my goings, I will offer
+propitiatory offerings unto Thee: I beseech Thee to restore me to Egypt,
+and O be Thou pleased most graciously to let me once again look upon the
+spot where my mind dwelleth for hours [at a time]! How great a boon
+would it be for me to cleanse my body in the land of my birth! Let, I
+pray, a period of happiness attend me, and may God give me peace. May He
+dispose events in such a way that the close of the career of the man who
+hath suffered misery, whose heart hath seen sorrow, who hath wandered
+into a strange land, may be happy. Is He not at peace with me this day?
+Surely He shall hearken to him that is afar off.... Let the King of
+Egypt be at peace with me, and may I live upon his offerings. Let me
+salute the Mistress of the Land (_i.e._ the Queen) who is in his palace,
+and let me hear the greetings of her children. O would that my members
+could become young again! For now old age is stealing on me. Infirmity
+overtaketh me. Mine eyes refuse to see, my hands fall helpless, my knees
+shake, my heart standeth still, the funerary mourners approach and they
+will bear me away to the City of Eternity, wherein I shall become a
+follower of Nebertcher. She will declare to me the beauties of her
+children, and they shall traverse it with me.
+
+Behold now, the Majesty of the King of Egypt, Kheperkara, whose word is
+truth, having spoken concerning the various things that had happened to
+me, sent a messenger to me bearing royal gifts, such as he would send to
+the king of a foreign land, with the intention of making glad the heart
+of thy servant now [speaking], and the princes of his palace made me to
+hear their salutations. And here is a copy of the document, which was
+brought to thy servant [from the King] instructing him to return to
+Egypt.
+
+"The royal command of the Horus, Ankh-mestu, Lord of Nekhebet and
+Uatchet, Ankh-mestu, King of the South, King of the North, Kheperkara,
+the son of Ra, Amenemhat, the everliving, to my follower Sanehat. This
+royal order is despatched unto thee to inform thee. Thou hast travelled
+about everywhere, in one country after another, having set out from
+Qetem and reached Thennu, and thou hast journeyed from place to place at
+thine own will and pleasure. Observe now, what thou hast done [unto
+others, making them to obey thee], shall be done unto thee. Make no
+excuses, for they shall be set aside; argue not with [my] officials, for
+thy arguments shall be refuted. Thy heart shall not reject the plans
+which thy mind hath formulated. Thy Heaven (_i.e._ the Queen), who is in
+the Palace, is stable and flourishing at this present time, her head is
+crowned with the sovereignty of the earth, and her children are in the
+royal chambers of the Palace. Lay aside the honours which thou hast,
+and thy life of abundance (or luxury), and journey to Egypt. Come and
+look upon thy native land, the land where thou wast born, smell the
+earth (_i.e._ do homage) before the Great Gate, and associate with the
+nobles thereof. For at this time thou art beginning to be an old man,
+and thou canst no longer produce sons, and thou hast [ever] in thy mind
+the day of [thy] burial, when thou wilt assume the form of a servant [of
+Osiris]. The unguents for thine embalmment on the night [of
+mummification] have been set apart for thee, together with thy mummy
+swathings, which are the work of the hands of the goddess Tait. Thy
+funerary procession, which will march on the day of thy union with the
+earth, hath been arranged, and there are prepared for thee a gilded
+mummy-case, the head whereof is painted blue, and a canopy made of
+_mesket_ wood. Oxen shall draw thee [to the tomb], the wailing women
+shall precede thee, the funerary dances shall be performed, those who
+mourn thee shall be at the door of thy tomb, the funerary offerings
+dedicated to thee shall be proclaimed, sacrifices shall be offered for
+thee with thy oblations, and thy funerary edifice shall be built in
+white stone, side by side with those of the princes and princesses. Thy
+death must not take place in a foreign land, the Aamu folk shall not
+escort thee [to thy grave], thou shalt not be placed in the skin of a
+ram when thy burial is effected; but at thy burial there shall be ...
+and the smiting of the earth, and when thou departest lamentations shall
+be made over thy body."
+
+When this royal letter reached me I was standing among the people of my
+tribe, and when it had been read to me I threw myself face downwards on
+the ground, and bowed until my head touched the dust, and I clasped the
+document reverently to my breast. Then [I rose up] and walked to and fro
+in my abode, rejoicing and saying, "How can these things possibly be
+done to thy servant who is now speaking, whose heart made him to fly
+into foreign lands [where dwell] peoples who stammer in their speech?
+Assuredly it is a good and gracious thought [of the King] to deliver me
+from death [here], for thy Ka (_i.e._ double) will make my body to end
+[its existence] in my native land."
+
+Here is a copy of the reply that was made by the servant of the Palace,
+Sanehat, to the above royal document:
+
+"In peace the most beautiful and greatest! Thy KA knoweth of the flight
+which thy servant, who is now speaking, made when he was in a state of
+ignorance, O thou beautiful god, Lord of Egypt, beloved of Ra, favoured
+of Menthu, the Lord of Thebes. May Amen-Ra, lord of the thrones of the
+Two Lands, and Sebek, and Ra, and Horus, and Hathor, and Tem and his
+Company of the Gods, and Neferbaiu, and Semsuu, and Horus of the East,
+and Nebt-Amehet, the goddess who is joined to thy head, and the
+Tchatchau gods who preside over the Nile flood, and Menu, and
+Heru-khenti-semti, and Urrit, the Lady of Punt, and Nut, and Heru-ur
+(Haroeris), and Ra, and all the gods of Tamera (Egypt), and of the
+Islands of the Great Green Sea (_i.e._ Mediterranean), bestow upon thee
+a full measure of their good gifts, and grant life and serenity to thy
+nostrils, and may they grant unto thee an eternity which hath no limit,
+and everlastingness which hath no bounds! May thy fear penetrate and
+extend into all countries and mountains, and mayest thou be the
+possessor of all the region which the sun encircleth in his course. This
+is the prayer which thy servant who now speaketh maketh on behalf of his
+lord who hath delivered him from Ament.
+
+"The lord of knowledge who knoweth men, the Majesty of the Setepsa abode
+(_i.e._ the Palace), knoweth well that his servant who is now speaking
+was afraid to declare the matter, and that to repeat it was a great
+thing. The great god (_i.e._ the King), who is the counterpart of Ra,
+hath done wisely in what he hath done, and thy servant who now speaketh
+hath meditated upon it in his mind, and hath made himself to conform to
+his plans. Thy Majesty is like unto Horus, and the victorious might of
+thine arms hath conquered the whole world. Let thy Majesty command that
+Maka [chief of] the country of Qetma, and Khentiaaush [chief of]
+Khent-Keshu, and Menus [chief of] the lands of the Fenkhu, be brought
+hither, and these Governors will testify that these things have come to
+pass at the desire of thy KA (_i.e._ double), and that Thenu doth not
+speak words of overboldness to thee, and that she is as [obedient as]
+thy hunting dogs. Behold, the flight, which thy servant who is now
+speaking made, was made by him as the result of ignorance; it was not
+wilful, and I did not decide upon it after careful meditation. I cannot
+understand how I could ever have separated myself from my country. It
+seemeth to me now to have been the product of a dream wherein a man who
+is in the swamps of the Delta imagineth himself to be in Abu
+(Elephantine, or Syene), or of a man who whilst standing in fertile
+fields imagineth himself to be in the deserts of the Sudan. I fear
+nothing and no man can make with truth [accusations] against me. I have
+never turned my ear to disloyal plottings, and my name hath never been
+in the mouth of the crier [of the names of proscribed folk]; though my
+members quaked, and my legs shook, my heart guided me, and the God who
+ordained this flight of mine led me on. Behold, I am not a stiff-necked
+man (or rebel), nay, I held in honour [the King], for I knew the land of
+Egypt and that Ra hath made thy fear to exist everywhere in Egypt, and
+the awe of thee to permeate every foreign land. I beseech thee to let me
+enter my native land. I beseech thee to let me return to Egypt. Thou art
+the apparel of the horizon. The Disk (_i.e._ the Sun) shineth at thy
+wish. One drinketh the water of the river Nile at thy pleasure. One
+breatheth the air of heaven when thou givest the word of command. Thy
+servant who now speaketh will transfer the possessions which he hath
+gotten in this land to his kinsfolk. And as for the embassy of thy
+Majesty which hath been despatched to the servant who now speaketh, I
+will do according to thy Majesty's desire, for I live by the breath
+which thou givest, O thou beloved of Ra, Horus, and Hathor, and thy holy
+nostrils are beloved of Menthu, Lord of Thebes; mayest thou live for
+ever!"
+
+And I tarried one day in the country of Aa in order to transfer my
+possessions to my children. My eldest son attended to the affairs of the
+people of my settlement, and the men and women thereof (_i.e._ the
+slaves), and all my possessions were in his hand, and all my children,
+and all my cattle, and all my fruit trees, and all my palm plantations
+and groves. Then thy servant who is now speaking set out on his journey
+and travelled towards the South. When I arrived at Heruuatu, the captain
+of the frontier patrol sent a messenger to inform the Court of my
+arrival. His Majesty sent a courteous overseer of the servants of the
+Palace, and following him came large boats laden with gifts from the
+King for the soldiers of the desert who had escorted me and guided me to
+the town of Heruuatu. I addressed each man among them by name and every
+toiler had that which belonged to him. I continued my journey, the wind
+bore me along, food was prepared for me and drink made ready for me, and
+the best of apparel (?), until I arrived at Athettaui.[1] On the morning
+of the day following my arrival, five officials came to me, and they
+bore me to the Great House, and I bowed low until my forehead touched
+the ground before him. And the princes and princesses were standing
+waiting for me in the _umtet_ chamber, and they advanced to meet me and
+to receive me, and the _smeru_ officials conducted me into the hall, and
+led me to the privy chamber of the King, where I found His Majesty
+[seated] upon the Great Throne in the _umtet_ chamber of silver-gold. I
+arrived there, I raised myself up after my prostrations, and I knew not
+that I was in his presence. Then this god (_i.e._ the King) spake unto
+me harshly, and I became like unto a man who is confounded in the
+darkness; my intelligence left me, my limbs quaked, my heart was no
+longer in my body, and I knew not whether I was dead or alive. Then His
+Majesty said unto one of his high officials, "Raise him, and let him
+speak unto me." And His Majesty said unto me, "Thou hast come then! Thou
+hast smitten foreign lands and thou hast travelled, but now weakness
+hath vanquished thee, thou hast become old, and the infirmities of thy
+body are many. The warriors of the desert shall not escort thee [to thy
+grave] ... wilt thou not speak and declare thy name?" And I was afraid
+to contradict him, and I answered him about these matters like a man
+who was stricken with fear. Thus did my Lord speak to me.
+
+[Footnote: 1 A fortified town a little to the south of Memphis.]
+
+And I answered and said, "The matter was not of my doing, for, behold,
+it was done by the hand of God; bodily terror made me to flee according
+to what was ordained. But, behold, I am here in thy presence! Thou art
+life. Thy Majesty doeth as thou pleasest." And the King dismissed the
+royal children, and His Majesty said unto the Queen, "Look now, this is
+Sanehat who cometh in the guise of an Asiatic, and who hath turned
+himself into a nomad warrior of the desert." And the Queen laughed a
+loud hearty laugh, and the royal children cried out with one voice
+before His Majesty, saying, "O Lord King, this man cannot really be
+Sanehat"; and His Majesty said, "It is indeed!"
+
+Then the royal children brought their instruments of music, their
+_menats_ and their sistra, and they rattled their sistra, and they
+passed backwards and forwards before His Majesty, saying, "Thy hands
+perform beneficent acts, O King. The graces of the Lady of Heaven rest
+[upon thee]. The goddess Nubt giveth life to thy nostrils, and the Lady
+of the Stars joineth herself to thee, as thou sailest to the South
+wearing the Crown of the North, and to the North wearing the Crown of
+the South. Wisdom is stablished in the mouth of Thy Majesty, and health
+is on thy brow. Thou strikest terror into the miserable wretches who
+entreat thy mercy. Men propitiate thee, O Lord of Egypt, [as they do]
+Ra, and thou art acclaimed with cries of joy like Nebertcher. Thy horn
+conquereth, thine arrow slayeth, [but] thou givest breath to him that is
+afflicted. For our sakes graciously give a boon to this traveller
+Sanehat, this desert warrior who was born in Tamera (Egypt). He fled
+through fear of thee, and he departed to a far country because of his
+terror of thee. Doth not the face that gazeth on thine blench? Doth not
+the eye that gazeth into thine feel terrified?" Then His Majesty said,
+"Let him fear not, and let him not utter a sound of fear. He shall be a
+_smer_ official among the princes of the palace, he shall be a member of
+the company of the _shenit_ officials. Get ye gone to the refectory of
+the palace, and see to it that rations are provided for him."
+
+Thereupon I came forth from the privy chamber of the King, and the royal
+children clasped my hands, and we passed on to the Great Door, and I was
+lodged in the house of one of the King's sons, which was beautifully
+furnished. In it there was a bath, and it contained representations of
+the heavens and objects from the Treasury. And there [I found] apparel
+made of royal linen, and myrrh of the finest quality which was used by
+the King, and every chamber was in charge of officials who were
+favourites of the King, and every officer had his own appointed duties.
+And [there] the years were made to slide off my members. I cut and
+combed my hair, I cast from me the dirt of a foreign land, together with
+the apparel of the nomads who live in the desert. I arrayed myself in
+apparel made of fine linen, I anointed my body with costly ointments, I
+slept upon a bedstead [instead of on the ground], I left the sand to
+those who dwelt on it, and the crude oil of wood wherewith they anoint
+themselves. I was allotted the house of a nobleman who had the title of
+_smer_, and many workmen laboured upon it, and its garden and its groves
+of trees were replanted with plants and trees. Rations were brought to
+me from the palace three or four times each day, in additions to the
+gifts which the royal children gave me unceasingly. And the site of a
+stone pyramid among the pyramids was marked out for me. The
+surveyor-in-chief to His Majesty chose the site for it, the director of
+the funerary designers drafted the designs and inscriptions which were
+to be cut upon it, the chief of the masons of the necropolis cut the
+inscriptions, and the clerk of the works in the necropolis went about
+the country collecting the necessary funerary furniture. I made the
+building to flourish, and provided everything that was necessary for its
+upkeep. I acquired land round about it. I made a lake for the
+performance of funerary ceremonies, and the land about it contained
+gardens, and groves of trees, and I provided a place where the people on
+the estate might dwell similar to that which is provided for a _smeru_
+nobleman of the first rank. My statue, which was made for me by His
+Majesty, was plated with gold, and the tunic thereof was of silver-gold.
+Not for any ordinary person did he do such things. May I enjoy the
+favour of the King until the day of my death shall come!
+
+Here endeth the book; [given] from its beginning to its end, as it hath
+been found in writing.
+
+
+              THE STORY OF THE EDUCATED PEASANT KHUENANPU
+
+The text of this most interesting story is written in the hieratic
+character on papyri which are preserved in the British Museum and in the
+Royal Library at Berlin. It is generally thought that the story is the
+product of the period that immediately followed the twelfth dynasty.
+
+Once upon a time there lived a man whose name was Khuenanpu, a peasant
+of Sekhet-hemat,[1] and he had a wife whose name was Nefert. This
+peasant said to this wife of his, "Behold, I am going down into Egypt in
+order to bring back food for my children. Go thou and measure up the
+grain which remaineth in the granary, [and see how many] measures [there
+are]." Then she measured it, and there were eight measures. Then this
+peasant said unto this wife of his, "Behold, two measures of grain shall
+be for the support of thyself and thy children, but of the other six
+thou shalt make bread and beer whereon I am to live during the days on
+which I shall be travelling." And this peasant went down into Egypt,
+having laden his asses with _aaa_ plants, and _retmet_ plants, and soda
+and salt, and wood of the district of ..., and _aunt_ wood of the Land
+of Oxen,[2] and skins of panthers and wolves, and _neshau_ plants, and
+_anu_ stones, and _tenem_ plants, and _kheperur_ plants, and _sahut_,
+and _saksut_ seeds (?), and _masut_ plants, and _sent_ and _abu_ stones,
+and _absa_ and _anba_ plants, and doves and _naru_ and _ukes_ birds, and
+_tebu, uben_ and _tebsu_ plants, and _kenkent_ seeds, and the plant
+"hair of the earth," and _anset_ seeds, and all kinds of beautiful
+products of the land of Sekhet-hemat. And when this peasant had marched
+to the south, to Hensu,[3] and had arrived at the region of Perfefa, to
+the north of Metnat, he found a man standing on the river bank whose
+name was Tehutinekht, who was the son of a man whose name was Asri; both
+father and son were serfs of Rensi, the son of Meru the steward. When
+this man Tehutinekht saw the asses of this peasant, of which his heart
+approved greatly, he said, "Would that I had any kind of god with me to
+help me to seize for myself the goods of this peasant!" Now the house of
+this Tehutinekht stood upon the upper edge of a sloping path along the
+river bank, which was narrow and not wide. It was about as wide as a
+sheet of linen cloth, and upon one side of it was the water of the
+stream, and on the other was a growing crop. Then this Tehutinekht said
+unto his slave, "Run and bring me a sheet of linen out of my house"; and
+it was brought to him immediately. Then he shook out the sheet of linen
+over the narrow sloping path in such a way that its upper edge touched
+the water, and the fringed edge the growing crop. And when this peasant
+was going along the public path, this Tehutinekht said unto him, "Be
+careful, peasant, wouldst thou walk upon my clothes?" And this peasant
+said, "I will do as thou pleasest; my way is good." And when he turned
+to the upper part of the path, this Tehutinekht said, "Is my corn to
+serve as a road for thee, O peasant?" Then this peasant said, "My way is
+good. The river-bank is steep, and the road is covered up with thy corn,
+and thou hast blocked up the path with thy linen garment. Dost thou
+really intend not to let us pass? Hath it come to pass that he dareth to
+say such a thing?" [At that moment] one of the asses bit off a large
+mouthful of the growing corn, and this Tehutinekht said, "Behold, thy
+ass is eating my corn! Behold, he shall come and tread it out." Then
+this peasant said, "My way is good. Because one side of the road was
+made impassable [by thee], I led my ass to the other side (?), and now
+thou hast seized my ass because he bit off a large mouthful of the
+growing corn. However, I know the master of this estate, which belongeth
+to Rensi, the son of Meru. There is no doubt that he hath driven every
+robber out of the whole country, and shall I be robbed on his estate?"
+And this Tehutinekht said, "Is not this an illustration of the proverb
+which the people use, 'The name of the poor man is only mentioned
+because of his master?' It is I who speak to thee, but it is the steward
+[Rensi, the son of Meru] of whom thou art thinking." Then Tehutinekht
+seized a cudgel of green tamarisk wood, and beat cruelly with it every
+part of the peasant's body, and took his asses from him and carried them
+off into his compound. And this peasant wept and uttered loud shrieks of
+pain because of what was done to him. And this Tehutinekht said, "Howl
+not so loudly, peasant, or verily [thou shalt depart] to the domain of
+the Lord of Silence."[4] Then this peasant said, "Thou hast beaten me,
+and robbed me of my possessions, and now thou wishest to steal even the
+very complaint that cometh out of my mouth! Lord of Silence indeed! Give
+me back my goods. Do not make me to utter complaints about thy fearsome
+character."
+
+And this peasant spent ten whole days in making entreaties to this
+Tehutinekht [for the restoration of his goods], but Tehutinekht paid no
+attention to them whatsoever. At the end of this time this peasant set
+out on a journey to the south, to the city of Hensu, in order to lay his
+complaint before Rensi, the son of Meru, the steward, and he found him
+just as he was coming forth from the door in the courtyard of his house
+which opened on the river bank, to embark in his official boat on the
+river. And this peasant said, "I earnestly wish that it may happen that
+I may make glad thy heart with the words which I am going to say!
+Peradventure thou wilt allow some one to call thy confidential servant
+to me, in order that I may send him back to thee thoroughly well
+informed as to my business." Then Rensi, the son of Meru, the steward,
+caused his confidential servant to go to this peasant, who sent him back
+to him thoroughly well informed as to his business. And Rensi, the son
+of Meru, the steward, made inquiries about this Tehutinekht from the
+officials who were immediately connected with him, and they said unto
+him, "Lord, the matter is indeed only one that concerneth one of the
+peasants of Tehutinekht who went [to do business] with another man near
+him instead of with him. And, as a matter of fact, [officials like
+Tehutinekht] always treat their peasants in this manner whensoever they
+go to do business with other people instead of with them. Wouldst thou
+trouble thyself to inflict punishment upon Tehutinekht for the sake of a
+little soda and a little salt? [It is unthinkable.] Just let Tehutinekht
+be ordered to restore the soda and the salt and he will do so
+[immediately]." And Rensi, the son of Meru, the steward, held his peace;
+he made no answer to the words of these officials, and to this peasant
+he made no reply whatsoever.
+
+And this peasant came to make his complaint to Rensi, the son of Meru,
+the steward, and on the first occasion he said, "O my lord steward,
+greatest one of the great ones, guide of the things that are not and of
+these that are, when thou goest down into the Sea of Truth,[5] and dost
+sail thereon, may the attachment (?) of thy sail not tear away, may thy
+boat not drift (?), may no accident befall thy mast, may the poles of
+thy boat not be broken, mayest thou not run aground when thou wouldst
+walk on the land, may the current not carry thee away, mayest thou not
+taste the calamities of the stream, mayest thou never see a face of
+fear, may the timid fish come to thee, and mayest thou obtain fine, fat
+waterfowl. O thou who art the father of the orphan, the husband of the
+widow, the brother of the woman who hath been put away by her husband,
+and the clother of the motherless, grant that I may place thy name in
+this land in connection with all good law. Guide in whom there is no
+avarice, great man in whom there is no meanness, who destroyest
+falsehood and makest what is true to exist, who comest to the word of my
+mouth, I speak that thou mayest hear. Perform justice, O thou who art
+praised, to whom those who are most worthy of praise give praise. Do
+away the oppression that weigheth me down. Behold, I am weighted with
+sorrow, behold, I am sorely wronged. Try me, for behold, I suffer
+greatly."
+
+[Footnote 1: A district to the west of Cairo now known as Wadi
+an-Natrun.]
+
+[Footnote 2: The Oasis of Farafrah.]
+
+[Footnote 3: The Khanes of the Hebrews and Herakleopolis of the Greeks,
+the modern Ahnas al-Madinah.]
+
+[Footnote 4: _i.e._ Osiris. This was a threat to kill the peasant.]
+
+[Footnote 5: The name of a lake in the Other World; see _Book of the
+Dead_, Chap. 17, l. 24.]
+
+Now this peasant spake these words in the time of the King of the South,
+the King of the North, Nebkaura, whose word is truth. And Rensi, the son
+of Meru, the steward, went into the presence of His Majesty, and said,
+"My Lord, I have found one of these peasants who can really speak with
+true eloquence. His goods have been stolen from him by an official who
+is in my service, and behold, he hath come to lay before me a complaint
+concerning this." His Majesty said unto Rensi, the son of Meru, the
+steward, "If thou wouldst see me in a good state of health, keep him
+here, and do not make any answer at all to anything which he shall say,
+so that he may continue to speak. Then let that which he shall say be
+done into writing, and brought unto us, so that we may hear it. Take
+care that his wife and his children have food to live upon, and see that
+one of these peasants goeth to remove want from his house. Provide food
+for the peasant himself to live upon, but thou shalt make the provision
+in such a way that the food may be given to him without letting him know
+that it is thou who hast given it to him. Let the food be given to his
+friends and let them give it to him." So there were given unto him four
+bread-cakes and two pots of beer daily. These were provided by Rensi,
+the son of Meru, the steward, and he gave them to a friend, and it was
+this friend who gave them to the peasant. And Rensi, the son of Meru,
+the steward, sent instructions to the governor of [the Oasis of]
+Sekhet-hemat to supply the wife of the peasant with daily rations, and
+there were given unto her regularly the bread-cakes that were made from
+three measures of corn.
+
+Then this peasant came a second time to lay his complaint [before
+Rensi], and he found him as he was coming out from the ..., and he said,
+"O steward, my lord, the greatest of the great, thou richest of the
+rich, whose greatness is true greatness, whose riches are true riches,
+thou rudder of heaven, thou pole of the earth, thou measuring rope for
+heavy weights (?)! O rudder, slip not, O pole, topple not, O measuring
+rope, make no mistake in measuring! The great lord taketh away from her
+that hath no master (or owner), and stealeth from him that is alone [in
+the world]. Thy rations are in thy house--a pot of beer and three
+bread-cakes. What dost thou spend in satisfying those who depend upon
+thee? Shall he who must die die with his people? Wilt thou be a man of
+eternity (_i.e._ wilt thou live for ever?) Behold, are not these things
+evils, namely, the balance that leaneth side-ways, the pointer of the
+balance that doth not show the correct weight, and an upright and just
+man who departeth from his path of integrity? Observe! the truth goeth
+badly with thee, being driven out of her proper place, and the officials
+commit acts of injustice. He who ought to estimate a case correctly
+giveth a wrong decision. He who ought to keep himself from stealing
+committeth an act of robbery. He who should be strenuous to arrest the
+man who breaketh the word (_i.e._ Law) in its smallest point, is himself
+guilty of departing therefrom. He who should give breath stifleth him
+that could breathe. The land that ought to give repose driveth repose
+away. He who should divide in fairness hath become a robber. He who
+should blot out the oppressor giveth him the command to turn the town
+into a waste of water. He who should drive away evil himself committeth
+acts of injustice."
+
+Then Rensi, the son of Meru, the steward, said [to the peasant], "Doth
+thy case appear in thy heart so serious that I must have my servant
+[Tchutinekht] seized on thy account?" This peasant said, "He who
+measureth the heaps of corn filcheth from them for himself, and he who
+filleth [the measure] for others robbeth his neighbours. Since he who
+should carry out the behests of the Law giveth the order to rob, who is
+to repress crime? He who should do away with offences against the Law
+himself committeth them. He who should act with integrity behaveth
+crookedly. He who doeth acts of injustice is applauded. When wilt thou
+find thyself able to resist and to put down acts of injustice? [When]
+the ... cometh to his place of yesterday the command cometh: 'Do a
+[good] deed in order that one may do a [good] deed [to thee],' that is
+to say, 'Give thanks unto everyone for what he doeth.' This is to drive
+back the bolt before it is shot, and to give a command to the man who is
+already overburdened with orders. Would that a moment of destruction
+might come, wherein thy vines should be laid low, and thy geese
+diminished, and thy waterfowl be made few in number! [Thus] it cometh
+that the man who ought to see clearly hath become blind, and he who
+ought to hear distinctly hath become deaf, and he who ought to be a just
+guide hath become one who leadeth into error. Observe! thou art strong
+and powerful. Thine arm is able to do deeds of might, and [yet] thy
+heart is avaricious. Compassion hath removed itself from thee. The
+wretched man whom thou hast destroyed crieth aloud in his anguish. Thou
+art like unto the messenger of the god Henti (the Crocodile-god). Set
+not out [to do evil] for the Lady of the Plague (_i.e._ Sekhmet).... As
+there is nothing between thee and her for a certain purpose, so there is
+nothing against thee and her. If thou wilt not do it [then] she will not
+show compassion. The beggar hath the powerful owner of possessions (or
+revenues) robbed, and the man who hath nothing hath the man who hath
+secreted [much] stolen goods. To steal anything at all from the beggar
+is an absolute crime on the part of the man who is not in want, and [if
+he doth this] shall his action not be inquired into? Thou art filled
+full with thy bread, and art drunken with thy beer, and thou art rich
+[beyond count]. When the face of the steersman is directed to what is in
+front of him, the boat falleth out of its course, and saileth
+whithersoever it pleaseth. When the King [remaineth] in his house, and
+when thou workest the rudder, acts of injustice take place round about
+thee, complaints are widespread, and the loss (?) is very serious. And
+one saith, 'What is taking place?' Thou shouldst make thyself a place of
+refuge [for the needy]. Thy quay should be safe. But observe! Thy town
+is in commotion. Thy tongue is righteous, make no mistake [in judgment].
+The abominable behaviour of a man is, as it were, [one of] his members.
+Speak no lies thyself, and take good heed that thy high officials do
+not do so. Those who assess the dues on the crops are like unto a ...,
+and to tell lies is very dear to their hearts. Thou who hast knowledge
+of the affairs of all the people, dost thou not understand my
+circumstances? Observe, thou who relievest the wants of all who have
+suffered by water, I am on the path of him that hath no boat. O thou who
+bringest every drowning man to land, and who savest the man whose boat
+hath foundered, art thou going to let me perish?"
+
+And this peasant came a third time to lay his complaint [before Rensi],
+and he said, "O my Lord Rensi, the steward! Thou art Ra, the lord of
+heaven with thy great chiefs. The affairs of all men [are ruled by
+thee]. Thou art like the water-flood. Thou art Hep (the Nile-god) who
+maketh green the fields, and who maketh the islands that are deserts to
+become productive. Exterminate the robber, be thou the advocate of those
+who are in misery, and be not towards the petitioner like the
+water-flood that sweepeth him away. Take heed to thyself likewise, for
+eternity cometh, and behave in such a way that the proverb,
+'Righteousness (or truth) is the breath of the nostrils,' may be
+applicable unto thee. Punish those who are deserving of punishment, and
+then these shall be like unto thee in dispensing justice. Do not the
+small scales weigh incorrectly? Doth not the large balance incline to
+one side? In such cases is not Thoth merciful? When thou doest acts of
+injustice thou becomest the second of these three, and if these be
+merciful thou also mayest be merciful. Answer not good with evil, and do
+not set one thing in the place of another. Speech flourisheth more than
+the _senmit_ plants, and groweth stronger than the smell of the same.
+Make no answer to it whilst thou pourest out acts of injustice, to make
+to grow apparel, which three ... will cause him to make. [If] thou
+workest the steering pole against the sail (?), the flood shall gather
+strength against the doing of what is right. Take good heed to thyself
+and set thyself on the mat (?) on the look-out place. The equilibrium of
+the earth is maintained by the doing of what is right. Tell not lies,
+for thou art a great man. Act not in a light manner, for thou art a man
+of solid worth. Tell not lies, for thou art a pair of scales. Make no
+mistake [in thy weighing], for thou art a correct reckoner (?). Observe!
+Thou art all of a piece with the pair of scales. If they weigh
+incorrectly, thou also shalt act falsely. Let not the boat run aground
+when thou art working the steering pole ... the look-out place. When
+thou hast to proceed against one who hath carried off something, take
+thou nothing, for behold, the great man ceaseth to be a great man when
+he is avaricious. Thy tongue is the pointer of the scales; thy heart is
+the weight; thy lips are the two arms of the scales. If thou coverest
+thy face so as not to see the doer of violent deeds, who is there [left]
+to repress lawless deeds? Observe! Thou art like a poor man for the man
+who washeth clothes, who is avaricious and destroyeth kindly feeling
+(?). He who forsaketh the friend who endoweth him for the sake of his
+client is his brother, who hath come and brought him a gift. Observe!
+Thou art a ferryman who ferriest over the stream only the man who
+possesseth the proper fare, whose integrity is well attested (?).
+Observe! Thou art like the overseer of a granary who doth not at once
+permit to pass him that cometh empty. Observe! Thou art among men like a
+bird of prey that liveth upon weak little birds. Observe! Thou art like
+the cook whose sole joy is to kill, whom no creature escapeth. Observe!
+Thou art like a shepherd who is careless about the loss of his sheep
+through the rapacious crocodile; thou never countest [thy sheep]. Would
+that thou wouldst make evil and rapacious men to be fewer! Safety hath
+departed from [every] town throughout the land. Thou shouldst hear, but
+most assuredly thou hearest not! Why hast thou not heard that I have
+this day driven back the rapacious man? When the crocodile pursueth....
+How long is this condition of thine to last? Truth which is concealed
+shall be found, and falsehood shall perish. Do not imagine that thou art
+master of to-morrow, which hath not yet come, for the evils which it may
+bring with it are unknown."
+
+And behold, when this peasant had said these things to Rensi, the son
+of Meru, the steward, at the entrance to the hall of the palace, Rensi
+caused two men with leather whips to seize him, and they beat him in
+every member of his body. Then this peasant said: "The son of Meru hath
+made a mistake. His face is blind in respect of what he seeth, he is
+deaf in respect of what he heareth, and he is forgetting that which he
+ought to remember. Observe! Thou art like unto a town that hath no
+governor, and a community that hath no chief, and a ship that hath no
+captain, and a body of men who have no guide. Observe! Thou art like a
+high official who is a thief, a governor of a town who taketh [bribes],
+and the overseer of a province who hath been appointed to suppress
+robbery, but who hath become the captain of those who practise it."
+
+And this peasant came a fourth time to lay his complaint before Rensi,
+and he met him as he was coming out from the door of the temple of the
+god Herushefit, and said, "O thou who art praised, the god Herushefit,
+from whose house thou comest forth, praiseth thee. When well-doing
+perisheth, and there is none who seeketh to prevent its destruction,
+falsehood maketh itself seen boldly in the land. If it happen that the
+ferry-boat is not brought for thee to cross the stream in, how wilt thou
+be able to cross the stream? If thou hast to cross the stream in thy
+sandals, is thy crossing pleasant? Assuredly it is not! What man is
+there who continueth to sleep until it is broad daylight? [This habit]
+destroyeth the marching by night, and the travelling by day, and the
+possibility of a man profiting by his good luck, in very truth. Observe!
+One cannot tell thee sufficiently often that 'Compassion hath departed
+from thee.' And behold, how the oppressed man whom thou hast destroyed
+complaineth! Observe! Thou art like unto a man of the chase who would
+satisfy his craving for bold deeds, who determineth to do what he
+wisheth, to spear the hippopotamus, to shoot the wild bull, to catch
+fish, and to catch birds in his nets. He who is without hastiness will
+not speak without due thought. He whose habit is to ponder deeply will
+not be light-minded. Apply thy heart earnestly and thou shalt know the
+truth. Pursue diligently the course which thou hast chosen, and let him
+that heareth the plaintiff act rightly. He who followeth a right course
+of action will not treat a plaintiff wrongly. When the arm is brought,
+and when the two eyes see, and when the heart is of good courage, boast
+not loudly in proportion to thy strength, in order that calamity may not
+come unto thee. He who passeth by [his] fate halteth between two
+opinions. The man who eateth tasteth [his food], the man who is spoken
+to answereth, the man who sleepeth seeth visions, but nothing can resist
+the presiding judge when he is the pilot of the doer [of evil]. Observe,
+O stupid man, thou art apprehended. Observe, O ignorant man, thou art
+freely discussed. Observe, too, that men intrude upon thy most private
+moments. Steersman, let not thy boat run aground. Nourisher [of men],
+let not men die. Destroyer [of men], let not men perish. Shadow, let not
+men perish through the burning heat. Place of refuge, let not the
+crocodile commit ravages. It is now four times that I have laid my
+complaint before thee. How much more time shall I spend in doing this?"
+
+This peasant came a fifth time to make his complaint, and said, "O my
+lord steward, the fisherman with a _khut_ instrument ..., the fisherman
+with a ... killeth _i_-fish, the fisherman with a harpoon speareth the
+_aubbu_ fish, the fisherman with a _tchabhu_ instrument catcheth the
+_paqru_ fish, and the common fishermen are always drawing fish from the
+river. Observe! Thou art even as they. Wrest not the goods of the poor
+man from him. The helpless man thou knowest him. The goods of the poor
+man are the breath of his life; to seize them and carry them off from
+him is to block up his nostrils. Thou art committed to the hearing of a
+case and to the judging between two parties at law, so that thou mayest
+suppress the robber; but, verily, what thou doest is to support the
+thief. The people love thee, and yet thou art a law-breaker. Thou hast
+been set as a dam before the man of misery, take heed that he is not
+drowned. Verily, thou art like a lake to him, O thou who flowest
+quickly."
+
+This peasant came the sixth time to lay his complaint [before Rensi],
+and said, "O my lord steward ... who makest truth to be, who makest
+happiness (or, what is good) to be, who destroyest [all evil]; thou art
+like unto the satiety that cometh to put an end to hunger, thou art like
+unto the raiment that cometh to do away nakedness; thou art like unto
+the heavens that become calm after a violent storm and refresh with
+warmth those who are cold; thou art like unto the fire that cooketh that
+which is raw, and thou art like unto the water that quencheth the
+thirst. Yet look round about thee! He who ought to make a division
+fairly is a robber. He who ought to make everyone to be satisfied hath
+been the cause of the trouble. He who ought to be the source of healing
+is one of those who cause sicknesses. The transgressor diminisheth the
+truth. He who filleth well the right measure acteth rightly, provided
+that he giveth neither too little nor too much. If an offering be
+brought unto thee, do thou share it with thy brother (or neighbour), for
+that which is given in charity is free from after-thought (?). The man
+who is dissatisfied induceth separation, and the man who hath been
+condemned bringeth on schisms, even before one can know what is in his
+mind. When thou hast arrived at a decision delay not in declaring it.
+Who keepeth within him that which he can eject?... When a boat cometh
+into port it is unloaded, and the freight thereof is landed everywhere
+on the quay. It is [well] known that thou hast been educated, and
+trained, and experienced, but behold, it is not that thou mayest rob
+[the people]. Nevertheless thou dost [rob them] just as other people do,
+and those who are found about thee are thieves (?). Thou who shouldst be
+the most upright man of all the people art the greatest transgressor in
+the whole country. [Thou art] the wicked gardener who watereth his plot
+of ground with evil deeds in order to make his plot to tell lies, so
+that he may flood the town (or estate) with evil deeds (or calamities)."
+
+This peasant came the seventh time in order to lay his complaint [before
+Rensi], and said, "O my lord steward, thou art the steering pole of the
+whole land, and the land saileth according to thy command. Thou art the
+second (or counterpart) of Thoth, who judgeth impartially. My lord,
+permit thou a man to appeal to thee in respect of his cause which is
+righteous. Let not thy heart fight against it, for it is unseemly for
+thee to do so; [if thou doest this] thou of the broad face wilt become
+evil-hearted. Curse not the thing that hath not yet taken place, and
+rejoice not over that which hath not yet come to pass. The tolerant
+judge rejoiceth in showing kindness, and he withholdeth all action
+concerning a decision that hath been given, when he knoweth not what
+plan was in the heart. In the case of the judge who breaketh the Law,
+and overthroweth uprightness, the poor man cannot live [before him], for
+the judge plundereth him, and the truth saluteth him not. But my body is
+full, and my heart is overloaded, and the expression thereof cometh
+forth from my body by reason of the condition of the same. [When] there
+is a breach in the dam the water poureth out through it: even so is my
+mouth opened and it uttereth speech. I have now emptied myself, I have
+poured out what I had to pour out, I have unburdened my body, I have
+finished washing my linen. What I had to say before thee is said, my
+misery hath been fully set out before thee; now what hast thou to say in
+excuse (or apology)? Thy lazy cowardice hath been the cause of thy sin,
+thine avarice hath rendered thee stupid, and thy gluttony hath been
+thine enemy. Thinkest thou that thou wilt never find another peasant
+like unto me? If he hath a complaint to make thinkest thou that he will
+not stand, if he is a lazy man, at the door of his house? He whom thou
+forcest to speak will not remain silent. He whom thou forcest to wake up
+will not remain asleep. The faces which thou makest keen will not remain
+stupid. The mouth which thou openest will not remain closed. He whom
+thou makest intelligent will not remain ignorant. He whom thou
+instructest will not remain a fool. These are they who destroy evils.
+These are the officials, the lords of what is good. These are the
+crafts-folk who make what existeth. These are they who put on their
+bodies again the heads that have been cut off."
+
+This peasant came the eighth time to lay his complaint [before Rensi],
+and said, "O my lord steward, a man falleth because of covetousness. The
+avaricious man hath no aim, for his aim is frustrated. Thy heart is
+avaricious, which befitteth thee not. Thou plunderest, and thy plunder
+is no use to thee. And yet formerly thou didst permit a man to enjoy
+that to which he had good right! Thy daily bread is in thy house, thy
+belly is filled, grain overfloweth [in thy granaries], and the overflow
+perisheth and is wasted. The officials who have been appointed to
+suppress acts of injustice have been rapacious robbers, and the
+officials who have been appointed to stamp out falsehood have become
+hiding-places for those who work iniquity. It is not fear of thee that
+hath driven me to make my complaint to thee, for thou dost not
+understand my mind (or heart). The man who is silent and who turneth
+back in order to bring his miserable state [before thee] is not afraid
+to place it before thee, and his brother doth not bring [gifts] from the
+interior of [his quarter]. Thy estates are in the fields, thy food is on
+[thy] territory, and thy bread is in the storehouse, yet the officials
+make gifts to thee and thou seizest them. Art thou not then a robber?
+Will not the men who plunder hasten with thee to the divisions of the
+fields? Perform the truth for the Lord of Truth, who possesseth the real
+truth. Thou writing reed, thou roll of papyrus, thou palette, thou
+Thoth, thou art remote from acts of justice. O Good One, thou art still
+goodness. O Good One, thou art truly good. Truth endureth for ever. It
+goeth down to the grave with those who perform truth, it is laid in the
+coffin and is buried in the earth; its name is never removed from the
+earth, and its name is remembered on earth for good (or blessing). That
+is the ordinance of the word of God. If it be a matter of a hand-balance
+it never goeth askew; if it be a matter of a large pair of scales, the
+standard thereof never inclineth to one side. Whether it be I who come,
+or another, verily thou must make speech, but do not answer whether thou
+speakest to one who ought to hold his peace, or whether thou seizest one
+who cannot seize thee. Thou art not merciful, thou art not considerate.
+Thou hast not withdrawn thyself, thou hast not gone afar off. But thou
+hast not in any way given in respect of me any judgment in accordance
+with the command, which came forth from the mouth of Ra himself, saying,
+'Speak the truth, perform the truth, for truth is great, mighty, and
+everlasting. When thou performest the truth thou wilt find its virtues
+(?), and it will lead thee to the state of being blessed (?). If the
+hand-balance is askew, the pans of the balance, which perform the
+weighing, hang crookedly, and a correct weighing cannot be carried out,
+and the result is a false one; even so the result of wickedness is
+wickedness.'"
+
+This peasant came the ninth time to lay his complaint [before Rensi],
+and said, "The great balance of men is their tongues, and all the rest
+is put to the test by the hand balance. When thou punishest the man who
+ought to be punished, the act telleth in thy favour. [When he doeth not
+this] falsehood becometh his possession, truth turneth away from before
+him, his goods are falsehood, truth forsaketh him, and supporteth him
+not. If falsehood advanceth, she maketh a mistake, and goeth not over
+with the ferry-boat [to the Island of Osiris]. The man with whom
+falsehood prevaileth hath no children and no heirs upon the earth. The
+man in whose boat falsehood saileth never reacheth land, and his boat
+never cometh into port. Be not heavy, but at the same time do not be too
+light. Be not slow, but at the same time be not too quick. Rage not at
+the man who is listening to thee. Cover not over thy face before the man
+with whom thou art acquainted. Make not blind thy face towards the man
+who is looking at thee. Thrust not aside the suppliant as thou goest
+down. Be not indolent in making known thy decision. Do [good] unto him
+that will do [good] unto thee. Hearken not unto the cry of the mob, who
+say, 'A man will assuredly cry out when his case is really righteous.'
+There is no yesterday for the indolent man, there is no friend for the
+man who is deaf to [the words of] truth, and there is no day of
+rejoicing for the avaricious man. The informer becometh a poor man, and
+the poor man becometh a beggar, and the unfriendly man becometh a dead
+person. Observe now, I have laid my complaint before thee, but thou wilt
+not hearken unto it; I shall now depart, and make my complaint against
+thee to Anubis."
+
+Then Rensi, the son of Meru, the steward, caused two of his servants to
+go and bring back the peasant. Now this peasant was afraid, for he
+believed that he would be beaten severely because of the words which he
+had spoken to him. And this peasant said, "This is [like] the coming of
+the thirsty man to salt tears, and the taking of the mouth of the
+suckling child to the breast of the woman that is dry. That the sight of
+which is longed for cometh not, and only death approacheth."
+
+Then Rensi, the son of Meru, the steward, said, "Be not afraid, O
+peasant, for behold, thou shalt dwell with me." Then this peasant swore
+an oath, saying, "Assuredly I will eat of thy bread, and drink of thy
+beer for ever." Then Rensi, the son of Meru, the steward, said, "Come
+hither, however, so that thou mayest hear thy petitions"; and he caused
+to be [written] on a roll of new papyrus all the complaints which this
+peasant had made, each complaint according to its day. And Rensi, the
+son of Meru, the steward, sent the papyrus to the King of the South, the
+King of the North, Nebkaura, whose word is truth, and it pleased the
+heart of His Majesty more than anything else in the whole land. And His
+Majesty said, "Pass judgment on thyself, O son of Meru." And Rensi, the
+son of Meru, the steward, despatched two men to bring him back. And he
+was brought back, and an embassy was despatched to Sekhet Hemat.... Six
+persons, besides ... his grain, and his millet, and his asses, and his
+dogs.... [The remaining lines are mutilated, but the words which are
+visible make it certain that Tehutinekht the thief was punished, and
+that he was made to restore to the peasant everything which he had
+stolen from him.]
+
+
+            THE JOURNEY OF THE PRIEST UNU-AMEN INTO SYRIA
+           TO BUY CEDAR WOOD TO MAKE A NEW BOAT FOR AMEN-RA
+
+The text of this narrative is written in the hieratic character upon a
+papyrus preserved in St. Petersburg; it gives an excellent description
+of the troubles that befell the priest Unu-Amen during his journey into
+Syria in the second half of the eleventh century before Christ. The text
+reads:
+
+On the eighteenth day of the third month of the season of the
+Inundation, of the fifth year, Unu-Amen, the senior priest of the Hait
+chamber of the house of Amen, the Lord of the thrones of the Two Lands,
+set out on his journey to bring back wood for the great and holy Boat of
+Amen-Ra, the King of the Gods, which is called "User-hat," and floateth
+on the canal of Amen. On the day wherein I arrived at Tchan (Tanis or
+Zoan), the territory of Nessubanebtet (_i.e._ King Smendes) and
+Thent-Amen, I delivered unto them the credentials which I had received
+from Amen-Ra, the King of the Gods, and when they had had my letters
+read before them, they said, "We will certainly do whatsoever Amen-Ra,
+the King of the Gods, our Lord, commandeth." And I lived in that place
+until the fourth month of the season of the Inundation, and I abode in
+the palace at Zoan. Then Nessubanebtet and Thent-Amen despatched me with
+the captain of the large ship called Menkabuta, and I set sail on the
+sea of Kharu (Syria) on the first day of the fourth month of the Season
+of the Inundation. I arrived at Dhir, a city of Tchakaru, and Badhilu,
+its prince, made his servants bring me bread-cakes by the ten thousand,
+and a large jar of wine, and a leg of beef. And a man who belonged to
+the crew of my boat ran away, having stolen vessels of gold that weighed
+five _teben_, and four vessels of silver that weighed twenty _teben_,
+and silver in a leather bag that weighed eleven _teben_; thus he stole
+five _teben_ of gold and thirty-one _teben_ of silver.
+
+On the following morning I rose up, and I went to the place where the
+prince of the country was, and I said unto him, "I have been robbed in
+thy port. Since thou art the prince of this land, and the leader
+thereof, thou must make search and find out what hath become of my
+money. I swear unto thee that the money [once] belonged to Amen-Ra, King
+of the Gods, the Lord of the Two Lands; it belonged to Nessubanebtet, it
+belonged to my lord Her-Heru, and to the other great kings of Egypt, but
+it now belongeth to Uartha, and to Makamaru, and to Tchakar-Bal, Prince
+of Kepuna (Byblos)." And he said unto me, "Be angry or be pleased, [as
+thou likest], but, behold, I know absolutely nothing about the matter of
+which thou speakest unto me. Had the thief been a man who was a subject
+of mine, who had gone down into thy ship and stolen thy money, I would
+in that case have made good thy loss from the moneys in my own treasury,
+until such time as it had been found out who it was that robbed thee,
+and what his name was, but the thief who hath robbed thee belongeth to
+thine own ship. Yet tarry here for a few days, and stay with me, so that
+I may seek him out." So I tarried there for nine days, and my ship lay
+at anchor in his port. And I went to him and I said unto him, "Verily
+thou hast not found my money, [but I must depart] with the captain of
+the ship and with those who are travelling with him." ... [The text here
+is mutilated, but from the fragments of the lines that remain it seems
+clear that Unu-Amen left the port of Dhir, and proceeded in his ship to
+Tyre. After a short stay there he left Tyre very early one morning and
+sailed to Kepuna (Byblos), so that he might have an interview with the
+governor of that town, who was called Tchakar-Bal. During his interview
+with Tchakar-Bal the governor of Tyre produced a bag containing thirty
+_teben_ of silver, and Unu-Amen promptly seized it, and declared that he
+intended to keep it until his own money which had been stolen was
+returned to him. Whilst Unu-Amen was at Byblos he buried in some secret
+place the image of the god Amen and the amulets belonging to it, which
+he had brought with him to protect him and to guide him on his way. The
+name of this image was "Amen-ta-mat." The text then proceeds in a
+connected form thus:]
+
+And I passed nineteen days in the port of Byblos, and the governor
+passed his days in sending messages to me each day, saying, "Get thee
+gone out of my harbour." Now on one occasion when he was making an
+offering to his gods, the god took possession of a certain young chief
+of his chiefs, and he caused him to fall into a fit of frenzy, and the
+young man said, "Bring up the god.[1] Bring the messenger who hath
+possession of him. Make him to set out on his way. Make him to depart
+immediately." Now the man who had been seized with the fit of divine
+frenzy continued to be moved by the same during the night. And I found a
+certain ship, which was bound for Egypt, and when I had transferred to
+it all my property, I cast a glance at the darkness, saying, "If the
+darkness increaseth I will transfer the god to the ship also, and not
+permit any other eye whatsoever to look upon him." Then the
+superintendent of the harbour came unto me, saying, "Tarry thou here
+until to-morrow morning, according to the orders of the governor." And I
+said unto him, "Art not thou thyself he who hath passed his days in
+coming to me daily and saying, 'Get thee gone out of my harbour?' Dost
+thou not say, 'Tarry here,' so that I may let the ship which I have
+found [bound for Egypt] depart, when thou wilt again come and say,
+'Haste thee to be gone'?"
+
+[Footnote 1: _i.e._ the figure of Amen-ta-mat.]
+
+And the superintendent of the harbour turned away and departed, and told
+the governor what I had said. And the governor sent a message to the
+captain of the ship bound for Egypt, saying, "Tarry till the morning;
+these are the orders of the governor." And when the morning had come,
+the governor sent a messenger, who took me to the place where offerings
+were being made to the god in the fortress wherein the governor lived on
+the sea coast. And I found him seated in his upper chamber, and he was
+reclining with his back towards an opening in the wall, and the waves of
+the great Syrian sea were rolling in from seawards and breaking on the
+shore behind him. And I said unto him, "The grace of Amen [be with
+thee]!" And he said unto me, "Including this day, how long is it since
+thou camest from the place where Amen is?" And I said unto him, "Five
+months and one day, including to-day." And he said unto me, "Verily if
+that which thou sayest is true, where are the letters of Amen which
+ought to be in thy hand? Where are the letters of the high priest of
+Amen which ought to be in thy hand?"
+
+And I said unto him, "I gave them to Nessubanebtet and Thent-Amen." Then
+was he very angry indeed, and he said unto me, "Verily, there are
+neither letters nor writings in thy hands for us! Where is the ship made
+of acacia wood which Nessubanebtet gave unto thee? Where are his Syrian
+sailors? Did he not hand thee over to the captain of the ship so that
+after thou hadst started on thy journey they might kill thee and cast
+thee into the sea? Whose permission did they seek to attack the god? And
+indeed whose permission were they seeking before they attacked thee?"
+This is what he said unto me.
+
+And I said unto him, "The ship [wherein I sailed] was in very truth an
+Egyptian ship, and it had a crew of Egyptian sailors who sailed it on
+behalf of Nessubanebtet. There were no Syrian sailors placed on board of
+it by him." He said unto me, "I swear that there are twenty ships lying
+in my harbour, the captains of which are in partnership with
+Nessubanebtet. And as for the city of Sidon, whereto thou wishest to
+travel, I swear that there are there ten thousand other ships, the
+captains of which are in partnership with Uarkathar, and they are sailed
+for the benefit of his house." At this grave moment I held my peace. And
+he answered and said unto me, "On what matter of business hast thou come
+hither?" And I said unto him, "The matter concerning which I have come
+is wood for the great and holy Boat of Amen-Ra, the King of the Gods.
+What thy father did [for the god], and what thy father's father did for
+him, do thou also." That was what I said unto him. And he said unto me,
+"They certainly did do work for it (_i.e._ the boat). Give me a gift for
+my work for the boat, and then I also will work for it. Assuredly my
+father and my grandfather did do the work that was demanded of them,
+and Pharaoh, life, strength, and health be to him! caused six ships
+laden with the products of Egypt to come hither, and the contents
+thereof were unloaded into their storehouses. Now, thou must most
+certainly cause some goods to be brought and given to me for myself."
+
+Then he caused to be brought the books which his father had kept day by
+day, and he had them read out before me, and it was found that one
+thousand _teben_ of silver of all kinds were [entered] in his books. And
+he said unto me, "If the Ruler of Egypt had been the lord of my
+possessions, and if I had indeed been his servant, he would never have
+had silver and gold brought [to pay my father and my father's father]
+when he told them to carry out the commands of Amen. The instructions
+which they (_i.e._ Pharaoh) gave to my father were by no means the
+command of one who was their king. As for me, I am assuredly not thy
+servant, and indeed I am not the servant of him that made thee to set
+out on thy way. If I were to cry out now, and to shout to the cedars of
+Lebanon, the heavens would open, and the trees would be lying spread out
+on the sea-shore. I ask thee now to show me the sails which thou hast
+brought to carry thy ships which shall be loaded with thy timber to
+Egypt. And show me also the tackle with which thou wilt transfer to thy
+ships the trees which I shall cut down for thee for.... [Unless I make
+for thee the tackle] and the sails of thy ships, the tops will be too
+heavy, and they will snap off, and thou wilt perish in the midst of the
+sea, [especially if] Amen uttereth his voice in the sky,[1] and he
+unfettereth Sutekh[2] at the moment when he rageth. Now Amen hath
+assumed the overlordship of all lands, and he hath made himself their
+master, but first and foremost he is the overlord of Egypt, whence thou
+hast come. Excellent things have come forth from Egypt, and have reached
+even unto this place wherein I am; and moreover, knowledge (or learning)
+hath come forth therefrom, and hath reached even unto this place
+wherein I am. But of what use is this beggarly journey of thine which
+thou hast been made to take?"
+
+[Footnote 1: _i.e._ if there is thunder.]
+
+[Footnote 2: Here the Storm-god.]
+
+And I said unto him, "What a shameful thing [to say]! It is not a
+beggarly journey whereon I have been despatched by those among whom I
+live. And besides, assuredly there is not a single boat that floateth
+that doth not belong to Amen. To him belong the sea and the cedars of
+Lebanon, concerning which thou sayest, 'They are my property.' In
+Lebanon groweth [the wood] for the Boat Amen-userhat, the lord of boats.
+Amen-Ra, the King of the Gods, spake and told Her-Heru, my lord, to send
+me forth; and therefore he caused me to set out on my journey together
+with this great god.[1] Now behold, thou hast caused this great god to
+pass nine and twenty days here in a boat that is lying at anchor in thy
+harbour, for most assuredly thou didst know that he was resting here.
+Amen is now what he hath always been, and yet thou wouldst dare to stand
+up and haggle about the [cedars of] Lebanon with the god who is their
+lord! And as concerning what thou hast spoken, saying, 'The kings of
+Egypt in former times caused silver and gold to be brought [to my father
+and father's father, thou art mistaken].' Since they had bestowed upon
+them life and health, they would never have caused gold and silver to be
+brought to them; but they might have caused gold and silver to be
+brought to thy fathers instead of life and health. And Amen-Ra, the King
+of the Gods, is the Lord of life and health. He was the god of thy
+fathers, and they served him all their lives, and made offerings unto
+him, and indeed thou thyself art a servant of Amen. If now thou wilt say
+unto Amen, 'I will perform thy commands, I will perform thy commands,'
+and wilt bring this business to a prosperous ending, thou shalt live,
+thou shalt be strong, thou shalt be healthy, and thou shalt rule thy
+country to its uttermost limits wisely and well, and thou shalt do good
+to thy people. But take good heed that thou lovest not the possessions
+of Amen-Ra, the King of the Gods, for the lion loveth the things that
+belong unto him. And now, I pray thee to allow my scribe to be summoned
+to me, and I will send him to Nessubanebtet and Thent-Amen, the local
+governors whom Amen hath appointed to rule the northern portion of his
+land, and they will send to me everything which I shall tell them to
+send to me, saying, 'Let such and such a thing be brought,' until such
+time as I can make the journey to the South (_i.e._ to Egypt), when I
+will have thy miserable dross brought to thee, even to the uttermost
+portion thereof, in very truth." That was what I said unto him.
+
+[Footnote 1: _i.e._ the figure of Amen already referred to.]
+
+And he gave my letter into the hand of his ambassador. And he loaded up
+on a ship wood for the fore part and wood for the hind part [of the Boat
+of Amen], and four other trunks of cedar trees which had been cut down,
+in all seven trunks, and he despatched them to Egypt. And his ambassador
+departed to Egypt, and he returned to me in Syria in the first month of
+the winter season (November-December). And Nessubanebtet and Thent-Amen
+sent to me five vessels of gold, five vessels of silver, ten pieces of
+byssus, each sufficiently large to make a suit of raiment, five hundred
+rolls of fine papyrus, five hundred hides of oxen, five hundred ropes,
+twenty sacks of lentils, and thirty vessels full of dried fish. And for
+my personal use they sent to me five pieces of byssus, each sufficiently
+large to make a suit of raiment, a sack of lentils, and five vessels
+full of dried fish. Then the Governor was exceedingly glad and rejoiced
+greatly, and he sent three hundred men and three hundred oxen [to
+Lebanon] to cut down the cedar trees, and he appointed overseers to
+direct them. And they cut down the trees, the trunks of which lay there
+during the whole of the winter season. And when the third month of the
+summer season had come, they dragged the tree trunks down to the
+sea-shore. And the Governor came out of his palace, and took up his
+stand before the trunks, and he sent a message to me, saying, "Come."
+Now as I was passing close by him, the shadow of his umbrella fell upon
+me, whereupon Pen-Amen, an officer of his bodyguard, placed himself
+between him and me, saying, "The shadow of Pharaoh, life, strength, and
+health, be to him! thy Lord, falleth upon thee."[1] And the Governor
+was wroth with Pen-Amen, and he said, "Let him alone." Therefore I
+walked close to him.
+
+[Footnote 1: Pen-Amen means to say that as the shadow of the Governor
+had fallen upon the Egyptian, Unu-Amen was henceforth his servant. The
+shadow of a man was supposed to carry with it some of the vital power
+and authority of the man.]
+
+And the Governor answered and said unto me, "Behold, the orders [of
+Pharaoh] which my fathers carried out in times of old, I also have
+carried out, notwithstanding the fact that thou hast not done for me
+what thy fathers were wont to do for me. However, look for thyself, and
+take note that the last of the cedar trunks hath arrived, and here it
+lieth. Do now whatsoever thou pleaseth with them, and take steps to load
+them into ships, for assuredly they are given to thee as a gift. I beg
+thee to pay no heed to the terror of the sea voyage, but if thou
+persistest in contemplating [with fear] the sea voyage, thou must also
+contemplate [with fear] the terror of me [if thou tarriest here].
+Certainly I have not treated thee as the envoys of Kha-em-Uast[1] were
+treated here, for they were made to pass seventeen (or fifteen) years in
+this country, and they died here."[2]
+
+[Footnote 1: Otherwise known as Rameses IX, a king of the twentieth
+dynasty.]
+
+[Footnote 2: _i.e._ they were kept prisoners in Syria until their
+death.]
+
+Then the Governor spake to the officer of his bodyguard, saying, "Lay
+hands on him, and take him to see the tombs wherein they lie." And I
+said unto him, "Far be it from me to look upon such [ill-omened] things!
+As concerning the messengers of Kha-em-Uast, the men whom he sent unto
+thee as ambassadors were merely [officials] of his, and there was no god
+with his ambassadors, and so thou sayest, 'Make haste to look upon thy
+colleagues.' Behold, wouldst thou not have greater pleasure, and
+shouldst thou not [instead of saying such things] cause to be made a
+stele whereon should be said by thee:
+
+"Amen-Ra, the King of the Gods, sent to me Amen-ta-mat, his divine
+ambassador, together with Unu-Amen, his human ambassador, in quest of
+trunks of cedar wood for the Great and Holy Boat of Amen-Ra, the King
+of the Gods. And I cut down cedar trees, and I loaded them into ships. I
+provided the ships myself, and I manned them with my own sailors, and I
+made them to arrive in Egypt that they might bespeak [from the god for
+me] ten thousand years of life, in addition to the span of life which
+was decreed for me. And this petition hath been granted.
+
+"[And wouldst thou not rather] that, after the lapse of time, when
+another ambassador came from the land of Egypt who understood this
+writing, he should utter thy name which should be on the stele, and pray
+that thou shouldst receive water in Amentet, even like the gods who
+subsist?"
+
+And he said unto me, "These words which thou hast spoken unto me are of
+a certainty a great testimony." And I said unto him, "Now, as concerning
+the multitude of words which thou hast spoken unto me: As soon as I
+arrive at the place where the First Prophet (_i.e._ Her-Heru) of Amen
+dwelleth, and he knoweth [how thou hast] performed the commands of the
+God [Amen], he will cause to be conveyed to thee [a gift of] certain
+things." Then I walked down to the beach, to the place where the trunks
+of cedar had been lying, and I saw eleven ships [ready] to put out to
+sea; and they belonged to Tchakar-Bal. [And the governor sent out an
+order] saying, "Stop him, and do not let any ship with him on board
+[depart] to the land of Egypt." Then I sat myself down and wept. And the
+scribe of the Governor came out to me, and said unto me, "What aileth
+thee?" And I said unto him, "Consider the _kashu_ birds that fly to
+Egypt again and again! And consider how they flock to the cool water
+brooks! Until the coming of whom must I remain cast aside hither?
+Assuredly thou seest those who have come to prevent my departure a
+second time."
+
+Then [the scribe] went away and told the Governor what I had said; and
+the Governor shed tears because of the words that had been repeated to
+him, for they were full of pain. And he caused the scribe to come out to
+me again, and he brought with him two skins [full] of wine and a goat.
+And he caused to be brought out to me Thentmut, an Egyptian singing
+woman who lived in his house, and he said to her, "Sing to him, and let
+not the cares of his business lay hold upon his heart." And to me he
+sent a message, saying, "Eat and drink, and let not business lay hold
+upon thy heart. Thou shalt hear everything which I have to say unto thee
+to-morrow morning."
+
+And when the morning had come, he caused [the inhabitants of the town]
+to be assembled on the quay, and having stood up in their midst, he said
+to the Tchakaru, "For what purpose have ye come hither?" And they said
+unto him, "We have come hither seeking for the ships which have been
+broken and dashed to pieces, that is to say, the ships which thou didst
+despatch to Egypt, with our unfortunate fellow-sailors in them." And he
+said unto them, "I know not how to detain the ambassador of Amen in my
+country any longer. I beg of you to let me send him away, and then do ye
+pursue him, and prevent him [from escaping]." And he made me embark in a
+ship, and sent me forth from the sea-coast, and the winds drove me
+ashore to the land of Alasu (Cyprus?). And the people of the city came
+forth to slay me, and I was dragged along in their midst to the place
+where their queen Hathaba lived; and I met her when she was coming forth
+from one house to go into another. Then I cried out in entreaty to her,
+and I said unto the people who were standing about her, "Surely there
+must be among you someone who understandeth the language of Egypt." And
+one of them said, "I understand the speech [of Egypt]." Then I said unto
+him, "Tell my Lady these words: I have heard it said far from here, even
+in the city of [Thebes], the place where Amen dwelleth, that wrong is
+done in every city, and that only in the land of Alasu (Cyprus?) is
+right done. And yet wrong is done here every day!" And she said, "What
+is it that thou really wishest to say?" I said unto her, "Now that the
+angry sea and the winds have cast me up on the land wherein thou
+dwellest, thou wilt surely not permit these men who have received me to
+slay me! Moreover, I am an ambassador of Amen. And consider carefully,
+for I am a man who will be searched for every day. And as for the
+sailors of Byblos whom they wish to kill, if their lord findeth ten of
+thy sailors he will assuredly slay them." Then she caused her people to
+be called off me, and they were made to stand still, and she said unto
+me, "Lie down and sleep...." [The rest of the narrative is wanting].
+
+
+
+
+                              CHAPTER XI
+
+                              FAIRY TALES
+
+
+One of the most interesting tales that have come down to us in Egyptian
+dress is the tale commonly called the "Tale of the Two Brothers." It is
+found written in the hieratic character upon a papyrus preserved in the
+British Museum (D'Orbiney, No. 10,183), and the form which the story has
+there is that which was current under the nineteenth dynasty, about 1300
+B.C. The two principal male characters in the story, Anpu and Bata, were
+originally gods, but in the hands of the Egyptian story-teller they
+became men, and their deeds were treated in such a way as to form an
+interesting fairy story. It is beyond the scope of this little book to
+treat of the mythological ideas that underlie certain parts of the
+narrative, and we therefore proceed to give a rendering of this very
+curious and important "fairy tale."
+
+[Illustration: A Page of the Hieratic Text of the Tale of Two Brothers.]
+
+It is said that there were two brothers, [the children] of one mother
+and of one father; the name of the elder was Anpu, and Bata was the name
+of the younger. Anpu had a house and a wife, and Bata lived with him
+like a younger brother. It was Bata who made the clothes; he tended and
+herded his cattle in the fields, he ploughed the land, he did the hard
+work during the time of harvest, and he kept the account of everything
+that related to the fields. And Bata was a most excellent farmer, and
+his like there was not in the whole country-side; and behold, the power
+of the God was in him. And very many days passed during which Anpu's
+young brother tended his flocks and herds daily, and he returned to his
+house each evening loaded with field produce of every kind. And when he
+had returned from the fields, he set [food] before his elder brother,
+who sat with his wife drinking and eating, and then Bata went out to the
+byre and [slept] with the cattle. On the following morning as soon as it
+was day, Bata took bread-cakes newly baked, and set them before Anpu,
+who gave him food to take with him to the fields. Then Bata drove out
+his cattle into the fields to feed, and [as] he walked behind them they
+said unto him, "The pasturage is good in such and such a place," and he
+listened to their voices, and took them where they wished to go. Thus
+the cattle in Bata's charge became exceedingly fine, and their calves
+doubled in number, and they multiplied exceedingly. And when it was the
+season for ploughing Anpu said unto Bata, "Come, let us get our teams
+ready for ploughing the fields, and our implements, for the ground hath
+appeared,[1] and it is in the proper condition for the plough. Go to the
+fields and take the seed-corn with thee to-day, and at daybreak
+to-morrow we will do the ploughing"; this is what he said to him. And
+Bata did everything which Anpu had told him to do. The next morning, as
+soon as it was daylight, the two brothers went into the fields with
+their teams and their ploughs, and they ploughed the land, and they were
+exceedingly happy as they ploughed, from the beginning of their work to
+the very end thereof.
+
+[Footnote 1: _i.e._ the waters of the Inundation had subsided, leaving
+the ground visible.]
+
+Now when the two brothers had been living in this way for a considerable
+time, they were in the fields one day [ploughing], and Anpu said to
+Bata, "Run back to the farm and fetch some [more] seed corn." And Bata
+did so, and when he arrived there he found his brother's wife seated
+dressing her hair. And he said to her, "Get up and give me some seed
+corn that I may hurry back to the fields, for Anpu ordered me not to
+loiter on the way." Anpu's wife said to him, "Go thyself to the grain
+shed, and open the bin, and take out from it as much corn as thou
+wishest; I could fetch it for thee myself, only I am afraid that my hair
+would fall down on the way." Then the young man went to the bin, and
+filled a very large jar full of grain, for it was his desire to carry
+off a large quantity of seed corn, and he lifted up on his shoulders the
+pot, which was filled full of wheat and barley, and came out of the shed
+with it. And Anpu's wife said to him, "How much grain hast thou on thy
+shoulders?" And Bata said to her, "Three measures of barley and two
+measures of wheat, in all five measures of grain; that is what I have on
+my shoulders." These were the words which he spake to her. And she said
+to him, "How strong thou art! I have been observing thy vigorousness day
+by day." And her heart inclined to him, and she entreated him to stay
+with her, promising to give him beautiful apparel if he would do so.
+Then the young man became filled with fury like a panther of the south
+because of her words, and when she saw how angry he was she became
+terribly afraid. And he said to her, "Verily thou art to me as my
+mother, and thy husband is as my father, and being my elder brother he
+hath provided me with the means of living. Thou hast said unto me what
+ought not to have been said, and I pray thee not to repeat it. On my
+part I shall tell no man of it, and on thine thou must never declare the
+matter to man or woman." Then Bata took up his load on his shoulders,
+and departed to the fields. And when he arrived at the place where his
+elder brother was they continued their ploughing and laboured diligently
+at their work.
+
+And when the evening was come the elder brother returned to his house.
+And having loaded himself with the products of the fields, Bata drove
+his flocks and herds back to the farm and put them in their enclosures.
+
+And behold, Anpu's wife was smitten with fear, because of the words
+which she had spoken to Bata, and she took some grease and a piece of
+linen, and she made herself to appear like a woman who had been
+assaulted, and who had been violently beaten by her assailant, for she
+wished to say to her husband, "Thy young brother hath beaten me sorely."
+And when Anpu returned in the evening according to his daily custom, and
+arrived at his house, he found his wife lying on the ground in the
+condition of one who had been assaulted with violence. She did not
+[appear to] pour water over his hands according to custom, she did not
+light a light before him; his house was in darkness, and she was lying
+prostrate and sick. And her husband said unto her, "Who hath been
+talking to thee?" And she said unto him, "No one hath been talking to me
+except thy young brother. When he came to fetch the seed corn he found
+me sitting alone, and he spake words of love to me, and he told me to
+tie up my hair. But I would not listen to him, and I said to him, 'Am I
+not like thy mother? Is not thy elder brother like thy father?' Then he
+was greatly afraid, and he beat me to prevent me from telling thee about
+this matter. Now, if thou dost not kill him I shall kill myself, for
+since I have complained to thee about his words, when he cometh back in
+the evening what he will do [to me] is manifest."
+
+Then the elder brother became like a panther of the southern desert with
+wrath. And he seized his dagger, and sharpened it, and went and stood
+behind the stable door, so that he might slay Bata when he returned in
+the evening and came to the byre to bring in his cattle. And when the
+sun was about to set Bata loaded himself with products of the field of
+every kind, according to his custom, [and returned to the farm]. And as
+he was coming back the cow that led the herd said to Bata as she was
+entering the byre, "Verily thy elder brother is waiting with his dagger
+to slay thee; flee thou from before him"; and Bata hearkened to the
+words of the leading cow. And when the second cow as she was about to
+enter into the byre spake unto him even as did the first cow, Bata
+looked under the door of the byre, and saw the feet of his elder brother
+as he stood behind the door with his dagger in his hand. Then he set
+down his load upon the ground, and he ran away as fast as he could run,
+and Anpu followed him grasping his dagger. And Bata cried out to
+Ra-Harmakhis (the Sun-god) and said, "O my fair Lord, thou art he who
+judgeth between the wrong and the right." And the god Ra hearkened unto
+all his words, and he caused a great stream to come into being, and to
+separate the two brothers, and the water was filled with crocodiles. Now
+Anpu was on one side of the stream and Bata on the other, and Anpu
+wrung his hands together in bitter wrath because he could not kill his
+brother. Then Bata cried out to Anpu on the other bank, saying, "Stay
+where thou art until daylight, and until the Disk (_i.e._ the Sun-god)
+riseth. I will enter into judgment with thee in his presence, for it is
+he who setteth right what is wrong. I shall never more live with thee,
+and I shall never again dwell in the place where thou art. I am going to
+the Valley of the Acacia."
+
+And when the day dawned, and there was light on the earth, and
+Ra-Harmakhis was shining, the two brothers looked at each other. And
+Bata spake unto Anpu, saying, "Why hast thou pursued me in this
+treacherous way, wishing to slay me without first hearing what I had to
+say? I am thy brother, younger than thou art, and thou art as a father
+and thy wife is as a mother to me. Is it not so? When thou didst send me
+to fetch seed corn for our work, it was thy wife who said, 'I pray thee
+to stay with me,' but behold, the facts have been misrepresented to
+thee, and the reverse of what happened hath been put before thee." Then
+Bata explained everything to Anpu, and made him to understand exactly
+what had taken place between him and his brother's wife. And Bata swore
+an oath by Ra-Harmakhis, saying, "By Ra-Harmakhis, to lie in wait for me
+and to pursue me, with thy knife in thy hand ready to slay me, was a
+wicked and abominable thing to do." And Bata took [from his side] the
+knife which he used in cutting reeds, and drove it into his body, and he
+sank down fainting upon the ground. Then Anpu cursed himself with bitter
+curses, and he lifted up his voice and wept; and he did not know how to
+cross over the stream to the bank where Bata was because of the
+crocodiles. And Bata cried out to him, saying, "Behold, thou art ready
+to remember against me one bad deed of mine, but thou dost not remember
+my good deeds, or even one of the many things that have been done for
+thee by me. Shame on thee! Get thee back to thy house and tend thine own
+cattle, for I will no longer stay with thee. I will depart to the Valley
+of the Acacia. But thou shalt come to minister to me, therefore take
+heed to what I say. Now know that certain things are about to happen to
+me. I am going to cast a spell on my heart, so that I may be able to
+place it on a flower of the Acacia tree. When this Acacia is cut down my
+heart shall fall to the ground, and thou shalt come to seek for it. Thou
+shalt pass seven years in seeking for it, but let not thy heart be sick
+with disappointment, for thou shalt find it. When thou findest it, place
+it in a vessel of cold water, and verily my heart shall live again, and
+shall make answer to him that attacketh me. And thou shalt know what
+hath happened to me [by the following sign]. A vessel of beer shall be
+placed in thy hand, and it shall froth and run over; and another vessel
+with wine in it shall be placed [in thy hand], and it shall become sour.
+Then make no tarrying, for indeed these things shall happen to thee." So
+the younger brother departed to the Valley of the Acacia, and the elder
+brother departed to his house. And Anpu's hand was laid upon his head,
+and he cast dust upon himself [in grief for Bata], and when he arrived
+at his house he slew his wife, and threw her to the dogs, and he sat
+down and mourned for his young brother.
+
+And when many days had passed, Bata was living alone in the Valley of
+the Acacia, and he spent his days in hunting the wild animals of the
+desert; and at night he slept under the Acacia, on the top of the
+flowers of which rested his heart. And after many days he built himself,
+with his own hand, a large house in the Valley of the Acacia, and it was
+filled with beautiful things of every kind, for he delighted in the
+possession of a house. And as he came forth [one day] from his house, he
+met the Company of the Gods, and they were on their way to work out
+their plans in their realm. And one of them said unto him, "Hail, Bata,
+thou Bull of the gods, hast thou not been living here alone since the
+time when thou didst forsake thy town through the wife of thy elder
+brother Anpu? Behold, his wife hath been slain [by him], and moreover
+thou hast made an adequate answer to the attack which he made upon
+thee"; and their hearts were very sore indeed for Bata. Then
+Ra-Harmakhis said unto Khnemu,[1] "Fashion a wife for Bata, so that
+thou, O Bata, mayest not dwell alone." And Khnemu made a wife to live
+with Bata, and her body was more beautiful than the body of any other
+woman in the whole country, and the essence of every god was in her; and
+the Seven Hathor Goddesses came to her, and they said, "She shall die by
+the sword." And Bata loved her most dearly, and she lived in his house,
+and he passed all his days in hunting the wild animals of the desert so
+that he might bring them and lay them before her. And he said to her,
+"Go not out of the house lest the River carry thee off, for I know not
+how to deliver thee from it. My heart is set upon the flower of the
+Acacia, and if any man find it I must do battle with him for it"; and he
+told her everything that had happened concerning his heart.
+
+[Footnote 1: The god who fashioned the bodies of men.]
+
+And many days afterwards, when Bata had gone out hunting as usual, the
+young woman went out of the house and walked under the Acacia tree,
+which was close by, and the River saw her, and sent its waters rolling
+after her; and she fled before them and ran away into her house. And the
+River said, "I love her," and the Acacia took to the River a lock of her
+hair, and the River carried it to Egypt, and cast it up on the bank at
+the place where the washermen washed the clothes of Pharaoh, life,
+strength, health [be to him]! And the odour of the lock of hair passed
+into the clothing of Pharaoh. Then the washermen of Pharaoh quarrelled
+among themselves, saying, "There is an odour [as of] perfumed oil in the
+clothes of Pharaoh." And quarrels among them went on daily, and at
+length they did not know what they were doing. And the overseer of the
+washermen of Pharaoh walked to the river bank, being exceedingly angry
+because of the quarrels that came before him daily, and he stood still
+on the spot that was exactly opposite to the lock of hair as it lay in
+the water. Then he sent a certain man into the water to fetch it, and
+when he brought it back, the overseer, finding that it had an
+exceedingly sweet odour, took it to Pharaoh. And the scribes and the
+magicians were summoned into the presence of Pharaoh, and they said to
+him, "This lock of hair belongeth to a maiden of Ra-Harmakhis, and the
+essence of every god is in her. It cometh to thee from a strange land
+as a salutation of praise to thee. We therefore pray thee send
+ambassadors into every land to seek her out. And as concerning the
+ambassador to the Valley of the Acacia, we beg thee to send a strong
+escort with him to fetch her." And His Majesty said unto them, "What we
+have decided is very good," and he despatched the ambassadors.
+
+And when many days had passed by, the ambassadors who had been
+despatched to foreign lands returned to make a report to His Majesty,
+but those who had gone to the Valley of the Acacia did not come back,
+for Bata had slain them, with the exception of one who returned to tell
+the matter to His Majesty. Then His Majesty despatched foot-soldiers and
+horsemen and charioteers to bring back the young woman, and there was
+also with them a woman who had in her hands beautiful trinkets of all
+kinds, such as are suitable for maidens, to give to the young woman. And
+this woman returned to Egypt with the young woman, and everyone in all
+parts of the country rejoiced at her arrival. And His Majesty loved her
+exceedingly, and he paid her homage as the Great August One, the Chief
+Wife. And he spake to her and made her tell him what had become of her
+husband, and she said to His Majesty, "I pray thee to cut down the
+Acacia Tree and then to destroy it." Then the King caused men and bowmen
+to set out with axes to cut down the Acacia, and when they arrived in
+the Valley of the Acacia, they cut down the flower on which was the
+heart of Bata, and he fell down dead at that very moment of evil.
+
+And on the following morning when the light had come upon the earth, and
+the Acacia had been cut down, Anpu, Bata's elder brother, went into his
+house and sat down, and he washed his hands; and one gave him a vessel
+of beer, and it frothed up, and the froth ran over, and one gave him
+another vessel containing wine, and it was sour. Then he grasped his
+staff, and [taking] his sandals, and his apparel, and his weapons which
+he used in fighting and hunting, he set out to march to the Valley of
+the Acacia. And when he arrived there he went into Bata's house, and he
+found his young brother there lying dead on his bed; and when he looked
+upon his young brother he wept on seeing that he was dead. Then he set
+out to seek for the heart of Bata, under the Acacia where he was wont to
+sleep at night, and he passed three years in seeking for it but found it
+not. And when the fourth year of his search had begun, his heart craved
+to return to Egypt, and he said, "I will depart thither to-morrow
+morning"; that was what he said to himself. And on the following day he
+walked about under the Acacia all day long looking for Bata's heart, and
+as he was returning [to the house] in the evening, and was looking about
+him still searching for it, he found a seed, which he took back with
+him, and behold, it was Bata's heart. Then he fetched a vessel of cold
+water, and having placed the seed in it, he sat down according to his
+custom. And when the night came, the heart had absorbed all the water;
+and Bata [on his bed] trembled in all his members, and he looked at
+Anpu, whilst his heart remained in the vessel of water. And Anpu took up
+the vessel wherein was his brother's heart, which had absorbed the
+water. And Bata's heart ascended its throne [in his body], and Bata
+became as he had been aforetime, and the two brothers embraced each
+other, and each spake to the other.
+
+And Bata said to Anpu, "Behold, I am about to take the form of a great
+bull, with beautiful hair, and a disposition (?) which is unknown. When
+the sun riseth, do thou mount on my back, and we will go to the place
+where my wife is, and I will make answer [for myself]. Then shalt thou
+take me to the place where the King is, for he will bestow great favours
+upon thee, and he will heap gold and silver upon thee because thou wilt
+have brought me to him. For I am going to become a great and wonderful
+thing, and men and women shall rejoice because of me throughout the
+country." And on the following day Bata changed himself into the form of
+which he had spoken to his brother. Then Anpu seated himself on his back
+early in the morning, and when he had come to the place where the King
+was, and His Majesty had been informed concerning him, he looked at him,
+and he had very great joy in him. And he made a great festival, saying,
+"This is a very great wonder which hath happened"; and the people
+rejoiced everywhere throughout the whole country. And Pharaoh loaded
+Anpu with silver and gold, and he dwelt in his native town, and the King
+gave him large numbers of slaves, and very many possessions, for Pharaoh
+loved him very much, far more than any other person in the whole land.
+
+And when many days had passed by the bull went into the house of
+purification, and he stood up in the place where the August Lady was,
+and said unto her, "Look upon me, I am alive in very truth." And she
+said unto him, "Who art thou?" And he said unto her, "I am Bata. When
+thou didst cause the Acacia which held my heart to be destroyed by
+Pharaoh, well didst thou know that thou wouldst kill me. Nevertheless, I
+am alive indeed, in the form of a bull. Look at me!" And the August Lady
+was greatly afraid because of what she had said concerning her husband
+[to the King]; and the bull departed from the place of purification. And
+His Majesty went to tarry in her house and to rejoice with her, and she
+ate and drank with him; and the King was exceedingly happy. And the
+August Lady said to His Majesty, "Say these words: 'Whatsoever she saith
+I will hearken unto for her sake,' and swear an oath by God that thou
+wilt do them." And the King hearkened unto everything which she spake,
+saying, "I beseech thee to give me the liver of this bull to eat, for he
+is wholly useless for any kind of work." And the King cursed many, many
+times the request which she had uttered, and Pharaoh's heart was
+exceedingly sore thereat.
+
+On the following morning, when it was day, the King proclaimed a great
+feast, and he ordered the bull to be offered up as an offering, and one
+of the chief royal slaughterers of His Majesty was brought to slay the
+bull. And after the knife had been driven into him, and whilst he was
+still on the shoulders of the men, the bull shook his neck, and two
+drops of blood from it fell by the jambs of the doorway of His Majesty,
+one by one jamb of Pharaoh's door, and the other by the other, and they
+became immediately two mighty acacia trees, and each was of the greatest
+magnificence. Then one went and reported to His Majesty, saying, "Two
+mighty acacia trees, whereat His Majesty will marvel exceedingly, have
+sprung up during the night by the Great Door of His Majesty." And men
+and women rejoiced in them everywhere in the country, and the King made
+offerings unto them. And many days after this His Majesty put on his
+tiara of lapis-lazuli, and hung a wreath of flowers of every kind about
+his neck, and he mounted his chariot of silver-gold, and went forth from
+the Palace to see the two acacia trees. And the August Lady came
+following after Pharaoh [in a chariot drawn by] horses, and His Majesty
+sat down under one acacia, and the August Lady sat under the other. And
+when she had seated herself the Acacia spake unto his wife, saying, "O
+woman, who art full of guile, I am Bata, and I am alive even though thou
+hast entreated me evilly. Well didst thou know when thou didst make
+Pharaoh to cut down the Acacia that held my heart that thou wouldst kill
+me, and when I transformed myself into a bull thou didst cause me to be
+slain."
+
+And several days after this the August Lady was eating and drinking at
+the table of His Majesty, and the King was enjoying her society greatly,
+and she said unto His Majesty, "Swear to me an oath by God, saying, I
+will hearken unto whatsoever the August Lady shall say unto me for her
+sake; let her say on." And he hearkened unto everything which she said,
+and she said, "I entreat thee to cut down these two acacia trees, and to
+let them be made into great beams"; and the King hearkened unto
+everything which she said. And several days after this His Majesty made
+cunning wood-men to go and cut down the acacia trees of Pharaoh, and
+whilst the August Lady was standing and watching their being cut down, a
+splinter flew from one of them into her mouth, and she knew that she had
+conceived, and the King did for her everything which her heart desired.
+And many days after this happened she brought forth a man child, and one
+said to His Majesty, "A man child hath been born unto thee"; and a nurse
+was found for him and women to watch over him and tend him, and the
+people rejoiced throughout the whole land. And the King sat down to
+enjoy a feast, and he began to call the child by his name, and he loved
+him very dearly, and at that same time the King gave him the title of
+"Royal son of Kash."[1] Some time after this His Majesty appointed him
+"Erpa"[2] of the whole country. And when he had served the office of
+Erpa for many years, His Majesty flew up to heaven (_i.e._ he died). And
+the King (_i.e._ Bata) said, "Let all the chief princes be summoned
+before me, so that I may inform them about everything which hath
+happened unto me." And they brought his wife, and he entered into
+judgment with her, and the sentence which he passed upon her was carried
+out. And Anpu, the brother of the King, was brought unto His Majesty,
+and the King made him Erpa of the whole country. When His Majesty had
+reigned over Egypt for twenty years, he departed to life (_i.e._ he
+died), and his brother Anpu took his place on the day in which he was
+buried.
+
+Here endeth the book happily [in] peace.[3]
+
+[Footnote 1: _i.e._ Prince of Kash, or Viceroy of the Sudan.]
+
+[Footnote 2: _i.e._ hereditary chief, or heir.]
+
+[Footnote 3: According to the colophon, the papyrus was written for an
+officer of Pharaoh's treasury, called Qakabu, and the scribes Herua and
+Meremaptu by Annana, the scribe, the lord of books. The man who shall
+speak [against] this book shall have Thoth for a foe!]
+
+Under the heading of this chapter may well be included the Story of the
+Shipwrecked Traveller. The text of this remarkable story is written in
+the hieratic character upon a roll of papyrus, which is preserved in the
+Imperial Library at St. Petersburg. It is probable that a layer of facts
+underlies the story, but the form in which we have it justifies us in
+assigning to it a place among the fairy stories of Ancient Egypt.
+Prefixed to the narrative of the shipwrecked traveller is the following:
+
+"A certain servant of wise understanding hath said, Let thy heart be of
+good cheer, O prince. Verily we have arrived at [our] homes. The mallet
+hath been grasped, and the anchor-post hath been driven into the ground,
+and the bow of the boat hath grounded on the bank. Thanksgivings have
+been offered up to God, and every man hath embraced his neighbour. Our
+sailors have returned in peace and safety, and our fighting men have
+lost none of their comrades, even though we travelled to the uttermost
+parts of Uauat (Nubia), and through the country of Senmut (Northern
+Nubia). Verily we have arrived in peace, and we have reached our own
+land [again]. Hearken, O prince, unto me, even though I be a poor man.
+Wash thyself, and let water run over thy fingers. I would that thou
+shouldst be ready to return an answer to the man who addresseth thee,
+and to speak to the King [from] thy heart, and assuredly thou must give
+thine answer promptly and without hesitation. The mouth of a man
+delivereth him, and his words provide a covering for [his] face. Act
+thou according to the promptings of thine heart, and when thou hast
+spoken [thou wilt have made him] to be at rest." The shipwrecked
+traveller then narrates his experiences in the following words: I will
+now speak and give thee a description of the things that [once] happened
+to me myself [when] I was journeying to the copper mines of the king. I
+went down into the sea[1] in a ship that was one hundred and fifty
+cubits (225 feet) in length, and forty cubits (60 feet) in breadth, and
+it was manned by one hundred and fifty sailors who were chosen from
+among the best sailors of Egypt. They had looked upon the sky, they had
+looked upon the land, and their hearts were more understanding than the
+hearts of lions. Now although they were able to say beforehand when a
+tempest was coming, and could tell when a squall was going to rise
+before it broke upon them, a storm actually overtook us when we were
+still on the sea. Before we could make the land the wind blew with
+redoubled violence, and it drove before it upon us a wave that was eight
+cubits (12 feet) [high]. A plank was driven towards me by it, and I
+seized it; and as for the ship, those who were therein perished, and not
+one of them escaped.
+
+[Footnote 1: The sea was the Red Sea, and the narrator must have been on
+his way to Wadi Magharah or Sarabit al-Khadim in the Peninsula of
+Sinai.]
+
+Then a wave of the sea bore me along and cast me up upon an island, and
+I passed three days there by myself, with none but mine own heart for a
+companion; I laid me down and slept in a hollow in a thicket, and I
+hugged the shade. And I lifted up my legs (_i.e._ I walked about), so
+that I might find out what to put in my mouth, and I found there figs
+and grapes, and all kinds of fine large berries; and there were there
+gourds, and melons, and pumpkins as large as barrels (?), and there were
+also there fish and water-fowl. There was no [food] of any sort or kind
+that did not grow in this island. And when I had eaten all I could eat,
+I laid the remainder of the food upon the ground, for it was too much
+for me [to carry] in my arms. I then dug a hole in the ground and made a
+fire, and I prepared pieces of wood and a burnt-offering for the gods.
+
+And I heard a sound [as of] thunder, which I thought to be [caused by] a
+wave of the sea, and the trees rocked and the earth quaked, and I
+covered my face. And I found [that the sound was caused by] a serpent
+that was coming towards me. It was thirty cubits (45 feet) in length,
+and its beard was more than two cubits in length, and its body was
+covered with [scales of] gold, and the two ridges over its eyes were of
+pure lapis-lazuli (_i.e._ they were blue); and it coiled its whole
+length up before me. And it opened its mouth to me, now I was lying flat
+on my stomach in front of it, and it said unto me, "Who hath brought
+thee hither? Who hath brought thee hither, O miserable one? Who hath
+brought thee hither? If thou dost not immediately declare unto me who
+hath brought thee to this island, I will make thee to know what it is to
+be burnt with fire, and thou wilt become a thing that is invisible. Thou
+speakest to me, but I cannot hear what thou sayest; I am before thee,
+dost thou not know me?" Then the serpent took me in its mouth, and
+carried me off to the place where it was wont to rest, and it set me
+down there, having done me no harm whatsoever; I was sound and whole,
+and it had not carried away any portion of my body. And it opened its
+mouth to me whilst I was lying flat on my stomach, and it said unto me,
+"Who hath brought thee thither? Who hath brought thee hither, O
+miserable one? Who hath brought thee to this island of the sea, the two
+sides of which are in the waves?"
+
+Then I made answer to the serpent, my two hands being folded humbly
+before it, and I said unto it, "I am one who was travelling to the mines
+on a mission of the king in a ship that was one hundred and fifty cubits
+long, and fifty cubits in breadth, and it was manned by a crew of one
+hundred and fifty men, who were chosen from among the best sailors of
+Egypt. They had looked upon the sky, they had looked upon the earth, and
+their hearts were more understanding than the hearts of lions. They were
+able to say beforehand when a tempest was coming, and to tell when a
+squall was about to rise before it broke. The heart of every man among
+them was wiser than that of his neighbour, and the arm of each was
+stronger than that of his neighbour; there was not one weak man among
+them. Nevertheless it blew a gale of wind whilst we were still on the
+sea and before we could make the land. A gale rose, which continued to
+increase in violence, and with it there came upon [us] a wave eight
+cubits [high]. A plank of wood was driven towards me by this wave, and I
+seized it; and as for the ship, those who were therein perished and not
+one of them escaped alive [except] myself. And now behold me by thy
+side! It was a wave of the sea that brought me to this island."
+
+And the serpent said unto me, "Have no fear, have no fear, O little one,
+and let not thy face be sad, now that thou hast arrived at the place
+where I am. Verily, God hath spared thy life, and thou hast been brought
+to this island where there is food. There is no kind of food that is not
+here, and it is filled with good things of every kind. Verily, thou
+shalt pass month after month on this island, until thou hast come to the
+end of four months, and then a ship shall come, and there shall be
+therein sailors who are acquaintances of thine, and thou shalt go with
+them to thy country, and thou shalt die in thy native town." [And the
+serpent continued,] "What a joyful thing it is for the man who hath
+experienced evil fortunes, and hath passed safely through them, to
+declare them! I will now describe unto thee some of the things that have
+happened unto me on this island. I used to live here with my brethren,
+and with my children who dwelt among them; now my children and my
+brethren together numbered seventy-five. I do not make mention of a
+little maiden who had been brought to me by fate. And a star fell [from
+heaven], and these (_i.e._ his children, and his brethren, and the
+maiden) came into the fire which fell with it. I myself was not with
+those who were burnt in the fire, and I was not in their midst, but I
+[well-nigh] died [of grief] for them. And I found a place wherein I
+buried them all together. Now, if thou art strong, and thy heart
+flourisheth, thou shalt fill both thy arms (_i.e._ embrace) with thy
+children, and thou shalt kiss thy wife, and thou shalt see thine own
+house, which is the most beautiful thing of all, and thou shalt reach
+thy country, and thou shalt live therein again together with thy
+brethren, and dwell therein."
+
+Then I cast myself down flat upon my stomach, and I pressed the ground
+before the serpent with my forehead, saying, "I will describe thy power
+to the King, and I will make him to understand thy greatness. I will
+cause to be brought unto thee the unguent and spices called _aba_, and
+_hekenu_, and _inteneb_, and _khasait_, and the incense that is offered
+up in the temples, whereby every god is propitiated. I will relate [unto
+him] the things that have happened unto me, and declare the things that
+have been seen by me through thy power, and praise and thanksgiving
+shall be made unto thee in my city in the presence of all the nobles of
+the country. I will slaughter bulls for thee, and will offer them up as
+burnt-offerings, and I will pluck feathered fowl in thine [honour]. And
+I will cause to come to thee boats laden with all the most costly
+products of the land of Egypt, even according to what is done for a god
+who is beloved by men and women in a land far away, whom they know not."
+Then the serpent smiled at me, and the things which I had said to it
+were regarded by it in its heart as nonsense, for it said unto me, "Thou
+hast not a very great store of myrrh [in Egypt], and all that thou hast
+is incense. Behold, I am the Prince of Punt, and the myrrh which is
+therein belongeth to me. And as for the _heken_ which thou hast said
+thou wilt cause to be brought to me, is it not one of the chief
+[products] of this island? And behold, it shall come to pass that when
+thou hast once departed from this place, thou shalt never more see this
+island, for it shall disappear into the waves."
+
+And in due course, even as the serpent had predicted, a ship arrived,
+and I climbed up to the top of a high tree, and I recognised those who
+were in it. Then I went to announce the matter to the serpent, but I
+found that it had knowledge thereof already. And the serpent said unto
+me, "A safe [journey], a safe [journey], O little one, to thy house.
+Thou shalt see thy children [again]. I beseech thee that my name may be
+held in fair repute in thy city, for verily this is the thing which I
+desire of thee." Then I threw myself flat upon my stomach, and my two
+hands were folded humbly before the serpent. And the serpent gave me a
+[ship-] load of things, namely, myrrh, _heken, inteneb, khasait,
+thsheps_ and _shaas_ spices, eye-paint (antimony), skins of panthers,
+great balls of incense, tusks of elephants, greyhounds, apes, monkeys,
+and beautiful and costly products of all sorts and kinds. And when I had
+loaded these things into the ship, and had thrown myself flat upon my
+stomach in order to give thanks unto it for the same, it spake unto me,
+saying, "Verily thou shalt travel to [thy] country in two months, and
+thou shalt fill both thy arms with thy children, and thou shalt renew
+thy youth in thy coffin." Then I went down to the place on the sea-shore
+where the ship was, and I hailed the bowmen who were in the ship, and I
+spake words of thanksgiving to the lord of this island, and those who
+were in the ship did the same. Then we set sail, and we journeyed on and
+returned to the country of the King, and we arrived there at the end of
+two months, according to all that the serpent had said. And I entered
+into the presence of the King, and I took with me for him the offerings
+which I had brought out of the island. And the King praised me and
+thanked me in the presence of the nobles of all his country, and he
+appointed me to be one of his bodyguard, and I received my wages along
+with those who were his [regular] servants.
+
+Cast thou thy glance then upon me [O Prince], now that I have set my
+feet on my native land once more, having seen and experienced what I
+have seen and experienced. Hearken thou unto me, for verily it is a
+good thing to hearken unto men. And the Prince said unto me, "Make not
+thyself out to be perfect, my friend! Doth a man give water to a fowl at
+daybreak which he is going to kill during the day?"
+
+Here endeth [The Story of the Shipwrecked Traveller], which hath been
+written from the beginning to the end thereof according to the text that
+hath been found written in an [ancient] book. It hath been written
+(_i.e._ copied) by Ameni-Amen-aa, a scribe with skilful fingers. Life,
+strength, and health be to him!
+
+
+
+
+                              CHAPTER XII
+
+                       EGYPTIAN HYMNS TO THE GODS
+
+
+In this chapter are given translations of Hymns that were sung in the
+temples in honour of the great gods of Egypt between 1600 B.C. and 900
+B.C., and of Hymns that were used by kings and private individuals. The
+following Hymn to Amen-Ra is found in a papyrus preserved in the
+Egyptian Museum in Cairo; the asterisk marks groups of words which are
+equivalent to our lines in poetical compositions.
+
+I. A Hymn to Amen-Ra,* the Bull, dweller in Anu, chief of all the gods,*
+the beneficent god, beloved one,* giving the warmth of life to all*
+beautiful cattle.*
+
+II. Homage to thee, Amen-Ra, Lord of the throne of Egypt.* Master of the
+Apts (Karnak).* Kamutef at the head of his fields.* The long-strider,
+Master of the Land of the South.* Lord of the Matchau (Nubians),
+Governor of Punt,* King of heaven, first-born son of earth,* Lord of
+things that are, stablisher of things (_i.e._ the universe), stablisher
+of all things.*
+
+III. One in his actions, as with the gods,* Beneficent Bull of the
+Company of the Gods (or of the Nine Gods),* Chief of all the gods,* Lord
+of Truth, father of the gods,* maker of men, creator of all animals,*
+Lord of things that are, creator of the staff of life,* Maker of the
+herbage that sustaineth the life of cattle.*
+
+IV. Power made by Ptah,* Beautiful child of love.* The gods ascribe
+praises to him.* Maker of things celestial [and] of things terrestrial,
+he illumineth Egypt,* Traverser of the celestial heights in peace.* King
+of the South, King of the North, Ra, whose word is truth, Chief of
+Egypt.* Mighty in power, lord of awe-inspiring terror,* Chief, creator
+of everything on earth,* Whose dispensations are greater than those of
+every other god.*
+
+V. The gods rejoice in his beautiful acts.* They acclaim him in the
+Great House (_i.e._ the sky).* They crown him with crowns in the House
+of Fire.* They love the odour of him,* when he cometh from Punt.*[1]
+Prince of the dew, he traverseth the lands of the Nubians.* Beautiful of
+face, [he] cometh from the Land of the God.*[2]
+
+[Footnote 1: The Southern and Eastern Sudan.]
+
+[Footnote 2: Somaliland and Southern Arabia.]
+
+VI. The gods fall down awestruck at his feet,* when they recognise His
+Majesty their Lord.* Lord of terror, great one of victory,* Great one of
+Souls, mighty one of crowns.* He maketh offerings abundant, [and]
+createth food.* Praise be unto thee, creator of the gods.* Suspender of
+the sky, who hammered out the earth.*
+
+VII. Strong Watcher, Menu-Amen,* Lord of eternity, creator of
+everlastingness,* Lord of praises, chief of the Apts (Karnak and Luxor),
+firm of horns, beautiful of faces.*
+
+VIII. Lord of the Urrt Crown, with lofty plumes,* Whose diadem is
+beautiful, whose White Crown is high.* Mehen and the Uatchti serpents
+belong to his face.* His apparel (?) is in the Great House,* the double
+crown, the _nemes_ bandlet, and the helmet.* Beautiful of face, he
+receiveth the Atef crown.* Beloved of the South and North.* Master of
+the double crown he receiveth the _ames_ sceptre.* He is the Lord of the
+Mekes sceptre and the whip.*
+
+IX. Beautiful Governor, crowned with the White Crown,* Lord of light,
+creator of splendour,* The gods ascribe to him praises.* He giveth his
+hand to him that loveth him.* The flame destroyeth his enemies.* His eye
+overthroweth the Seba devil.* It casteth forth its spear, which pierceth
+the sky, and maketh Nak to vomit (?) what it hath swallowed.*
+
+X. Homage to thee, Ra, Lord of Truth.* Hidden is the shrine of the Lord
+of the gods.* Khepera in his boat* giveth the order, and the gods come
+into being.* [He is] Tem, maker of the Rekhit beings,* however many be
+their forms he maketh them to live,* distinguishing one kind from
+another.*
+
+XI. He heareth the cry of him that is oppressed.* He is gracious of
+heart to him that appealeth to him.* He delivereth the timid man from
+the man of violence.* He regardeth the poor man and considereth [his]
+misery.*
+
+XII. He is the lord Sa (_i.e._ Taste); abundance is his utterance.* The
+Nile cometh at his will.* He is the lord of graciousness, who is greatly
+beloved.* He cometh and sustaineth mankind.* He setteth in motion
+everything that is made.* He worketh in the Celestial Water,* making to
+be the pleasantness of the light.* The gods rejoice in [his] beauties,*
+and their hearts live when they see him.*
+
+XIII. He is Ra who is worshipped in the Apts.* He is the one of many
+crowns in the House of the Benben[1] Stone.* He is the god Ani, the lord
+of the ninth-day festival.* The festival of the sixth day and the Tenat
+festival are kept for him.* He is KING, life, strength, and health be to
+him! and the Lord of all the gods.* He maketh himself to be seen in the
+horizon,* Chief of the beings of the Other World.* His name is hidden
+from the gods who are his children,* in his name of "Amen."*[2]
+
+[Footnote 1: The Benben was the abode of the Spirit of Ra at times.]
+
+[Footnote 2: _Amen_ means "hidden."]
+
+XIV. Homage to thee, dweller in peace. Lord of joy of heart, mighty one
+of crowns,* lord of the Urrt Crown with the lofty plumes,* with a
+beautiful tiara and a lofty White Crown.* The gods love to behold thee.*
+The double crown is stablished on thy head.* Thy love passeth throughout
+Egypt.* Thou sendest out light, thou risest with [thy] two beautiful
+eyes.* The Pat beings [faint] when thou appearest in the sky,* animals
+become helpless under thy rays.* Thy loveliness is in the southern sky,*
+thy graciousness is in the northern sky.* Thy beauties seize upon
+hearts,* thy loveliness maketh the arms weak,* thy beautiful operations
+make the hands idle,* hearts become weak at the sight of thee.*
+
+XV. [He is] the Form One, the creator of everything that is.* The One
+only, the creator of things that shall be.* Men and women proceeded from
+his two eyes. His utterance became the gods.* He is the creator of the
+pasturage wherein herds and flocks live,* [and] the staff of life for
+mankind.* He maketh to live the fish in the river,* and the geese and
+the feathered fowl of the sky.* He giveth air to the creature that is in
+the egg. He nourisheth the geese in their pens.* He maketh to live the
+water-fowl,* and the reptiles and every insect that flieth.* He
+provideth food for the mice in their holes,* he nourisheth the flying
+creatures on every bough.*
+
+XVI. Homage to thee, O creator of every one of these creatures,* the One
+only whose hands are many.* He watcheth over all those who lie down to
+sleep,* he seeketh the well-being of his animal creation,* Amen,
+establisher of every thing,* Temu-Herukhuti.* They all praise thee with
+their words,* adorations be to thee because thou restest among us,* we
+smell the earth before thee because thou hast fashioned us.*
+
+XVII. All the animals cry out, "Homage to thee."* Every country adoreth
+thee,* to the height of heaven, to the breadth of the earth,* to the
+depths of the Great Green Sea.* The gods bend their backs in homage to
+thy Majesty,* to exalt the Souls of their Creator,* they rejoice when
+they meet their begetter.* They say unto thee, "Welcome, O father of the
+fathers of all the gods,* suspender of the sky, beater out of the
+earth,* maker of things that are, creator of things that shall be,*
+KING, life, strength, and health be to thee! Chief of the gods, we
+praise thy Souls,* inasmuch as thou hast created us. Thou workest for us
+thy children,* we adore thee because thou restest among us."*
+
+XVIII. Homage to thee, O maker of everything that is.* Lord of Truth,
+father of the gods,* maker of men, creator of animals,* lord of the
+divine grain, making to live the wild animals of the mountains.* Amen,
+Bull, Beautiful Face,* Beloved one in the Apts,* great one of diadems in
+the House of the Benben Stone,* binding on the tiara in Anu (On),*
+judge of the Two Men (_i.e._ Horus and Set) in the Great Hall.*
+
+XIX. Chief of the Great Company of the gods,* One only, who hath no
+second,* President of the Apts,* Ani, President of his Company of the
+gods,* living by Truth every day,* Khuti, Horus of the East.* He hath
+created the mountains, the gold* [and] the real lapis-lazuli by his
+will,* the incense and the natron that are mixed by the Nubians,* and
+fresh myrrh for thy nostrils.* Beautiful Face, coming from the Nubians,*
+Amen-Ra, lord of the throne of Egypt,* President of the Apts,* Ani,
+President of his palace.*
+
+XX. King, One among the gods.* [His] names are so many, how many cannot
+be known.* He riseth in the eastern horizon, he setteth in the western
+horizon.*
+
+XXI. He overthroweth his enemies at dawn, when he is born each day.*
+Thoth exalteth his two eyes.* When he setteth in his splendour the gods
+rejoice in his beauties,* and the Apes _(i.e._ dawn spirits) exalt him.*
+Lord of the Sektet Boat and of the Antet Boat,* they transport thee
+[over] Nu in peace.* Thy sailors rejoice* when they see thee
+overthrowing the Seba fiend,* [and] stabbing his limbs with the knife.*
+The flame devoureth him, his soul is torn out of his body,* the feet (?)
+of this serpent Nak are carried off.*
+
+XXII. The gods rejoice, the sailors of Ra are satisfied.* Anu
+rejoiceth,* the enemies of Temu are overthrown.* The Apts are in peace.*
+The heart of the goddess Nebt-ankh is happy,* [for] the enemies of her
+Lord are overthrown.* The gods of Kher-aha make adorations [to him].*
+Those who are in their hidden shrines smell the earth before him,* when
+they see him mighty in his power.*
+
+XXIII. [O] Power of the gods,* [lord of] Truth, lord of the Apts,* in
+thy name of "Maker of Truth."* Lord of food, bull of offerings,* in thy
+name of "Amen-Ka-mutef,"* Maker of human beings,* maker to be of ...,
+creator of everything that is* in thy name of "Temu Khepera."*
+
+XXIV. Great Hawk, making the body festal.* Beautiful Face, making the
+breast festal,* Image ... with the lofty Mehen crown.* The two
+serpent-goddesses fly before him.* The hearts of the Pat beings leap
+towards him.* The Hememet beings turn to him.* Egypt rejoiceth at his
+appearances.* Homage to thee, Amen-Ra, Lord of the throne of Egypt.* His
+town [Thebes] loveth him when he riseth.*
+                 HERE ENDETH * [THE HYMN] IN PEACE,*
+                    ACCORDING TO AN ANCIENT COPY.*
+
+
+The following extract is taken from a work in which the power and glory
+of Amen are described in a long series of Chapters; the papyrus in which
+it is written is in Leyden.
+
+"[He, _i.e._ Amen], driveth away evils and scattereth diseases. He is
+the physician who healeth the eye without [the use of] medicaments. He
+openeth the eyes, he driveth away inflammation (?)... He delivereth whom
+he pleaseth, even from the Tuat (the Other World). He saveth a man from
+what is ordained for him at the dictates of his heart. To him belong
+both eyes and ears, [he is] on every path of him whom he loveth. He
+heareth the petitions of him that appealeth to him. He cometh from afar
+to him that calleth [before] a moment hath passed. He maketh high
+(_i.e._ long) the life [of a man], he cutteth it short. To him whom he
+loveth he giveth more than hath been fated for him. [When] Amen casteth
+a spell on the water, and his name is on the waters, if this name of his
+be uttered the crocodile (?) hath no power. The winds are driven back,
+the hurricane is repulsed. At the remembrance of him the wrath of the
+angry man dieth down. He speaketh the gentle word at the moment of
+strife. He is a pleasant breeze to him that appealeth to him. He
+delivereth the helpless one. He is the wise (?) god whose plans are
+beneficent.... He is more helpful than millions to the man who hath set
+him in his heart. One warrior [who fighteth] under his name is better
+than hundreds of thousands. Indeed he is the beneficent strong one. He
+is perfect [and] seizeth his moment; he is irresistible.... All the gods
+are three, Amen, Ra and Ptah, and there are none like unto them. He
+whose name is hidden is Amen. Ra belongeth to him as his face, and his
+body is Ptah. Their cities are established upon the earth for ever,
+[namely,] Thebes, Anu (Heliopolis), and Hetkaptah (Memphis). When a
+message is sent from heaven it is heard in Anu, and is repeated in
+Memphis to the Beautiful Face (_i.e._ Ptah). It is done into writing, in
+the letters of Thoth (_i.e._ hieroglyphs), and despatched to the City of
+Amen (_i.e._ Thebes), with their things. The matters are answered in
+Thebes.... His heart is Understanding, his lips are Taste, his Ka is all
+the things that are in his mouth. He entereth, the two caverns are
+beneath his feet. The Nile appeareth from the hollow beneath his
+sandals. His soul is Shu, his heart is Tefnut. He is Heru-Khuti in the
+upper heaven. His right eye is day. His left eye is night. He is the
+leader of faces on every path. His body is Nu. The dweller in it is the
+Nile, producing everything that is, nourishing all that is. He breatheth
+breath into all nostrils. The Luck and the Destiny of every man are with
+him. His wife is the earth, he uniteth with her, his seed is the tree of
+life, his emanations are the grain."
+
+
+                           HYMNS TO THE SUN-GOD
+
+The following extracts from Hymns to the Sun-god and Osiris are written
+in the hieratic character upon slices of limestone now preserved in the
+Egyptian Museum in Cairo.
+
+"Well dost thou watch, O Horus, who sailest over the sky, thou child who
+proceedest from the divine father, thou child of fire, who shinest like
+crystal, who destroyest the darkness and the night. Thou child who
+growest rapidly, with gracious form, who restest in thine eye. Thou
+wakest up men who are asleep on their beds, and the reptiles in their
+nests. Thy boat saileth on the fiery Lake Neserser, and thou traversest
+the upper sky by means of the winds thereof. The two daughters of the
+Nile-god crush for thee the fiend Neka, Nubti (_i.e._ Set) pierceth him
+with his arrows. Keb seizeth (?) him by the joint of his back, Serqet
+grippeth him at his throat. The flame of this serpent that is over the
+door of thy house burneth him up. The Great Company of the Gods are
+wroth with him, and they rejoice because he is cut to pieces. The
+Children of Horus grasp their knives, and inflict very many gashes in
+him. Hail! Thine enemy hath fallen, and Truth standeth firm before thee.
+When thou again transformest thyself into Tem, thou givest thy hand to
+the Lords of Akert (_i.e._ the dead), those who lie in death give thanks
+for thy beauties when thy light falleth upon them. They declare unto
+thee what is their hearts' wish, which is that they may see thee again.
+When thou hast passed them by, the darkness covereth them, each one in
+his coffin. Thou art the lord of those who cry out (?) to thee, the god
+who is beneficent for ever. Thou art the Judge of words and deeds, the
+Chief of chief judges, who stablishest truth, and doest away sin. May he
+who attacketh me be judged rightly, behold, he is stronger than I am; he
+hath seized upon my office, and hath carried it off with falsehood. May
+it be restored to me."
+
+
+                             HYMN TO OSIRIS
+
+"[Praise be] unto thee, O thou who extendest thine arms, who liest
+asleep on thy side, who liest on the sand, the Lord of the earth, the
+divine mummy.... Thou art the Child of the Earth Serpent, of great age.
+Thy head ... and goeth round over thy feet. Ra-Khepera shineth upon thy
+body, when thou liest on thy bed in the form of Seker, so that he may
+drive away the darkness that shroudeth thee, and may infuse light in thy
+two eyes. He passeth a long period of time shining upon thee, and
+sheddeth tears over thee. The earth resteth upon thy shoulders, and its
+corners rest upon thee as far as the four pillars of heaven. If thou
+movest thyself, the earth quaketh, for thou art greater than.... [The
+Nile] appeareth out of the sweat of thy two hands. Thou breathest forth
+the air that is in thy throat into the nostrils of men; divine is that
+thing whereon they live. Through thy nostrils (?) subsist the flowers,
+the herbage, the reeds, the flags (?), the barley, the wheat, and the
+plants whereon men live. If canals are dug ... and houses and temples
+are built, and great statues are dragged along, and lands are ploughed
+up, and tombs and funerary monuments are made, they [all] rest upon
+thee. It is thou who makest them. They are upon thy back. They are more
+than can be done into writing (_i.e._ described). There is no vacant
+space on thy back, they all lie on thy back, and yet [thou sayest] not,
+"I am [over] weighted therewith. Thou art the father and mother of men
+and women, they live by thy breath, they eat the flesh of thy members.
+'Pautti' (_i.e._ Primeval God) is thy name." The writer of this hymn
+says in the four broken lines that remain that he is unable to
+understand the nature (?) of Osiris, which is hidden (?), and his
+attributes, which are sublime.
+
+
+                             HYMN TO SHU
+
+The following Hymn is found in the Magical Papyrus (Harris, No. 501),
+which is preserved in the British Museum. The text is written in the
+hieratic character, and reads:
+
+"Homage to thee, O flesh and bone of Ra, thou first-born son who didst
+proceed from his members, who wast chosen to be the chief of those who
+were brought forth, thou mighty one, thou divine form, who art endowed
+with strength as the lord of transformations. Thou overthrowest the Seba
+fiends each day. The divine boat hath the wind [behind it], thy heart is
+glad. Those who are in the Antti Boat utter loud cries of joy when they
+see Shu, the son of Ra, triumphant, [and] driving his spear into the
+serpent fiend Nekau. Ra setteth out to sail over the heavens at dawn
+daily. The goddess Tefnut is seated on thy head, she hurleth her flames
+of fire against thy enemies, and maketh them to be destroyed utterly.
+Thou art equipped by Ra, thou art mighty through his words of power,
+thou art the heir of thy father upon his throne, and thy Doubles rest in
+the Doubles of Ra, even as the taste of what hath been in the mouth
+remaineth therein. A will hath been done into writing by the lord of
+Khemenu (Thoth), the scribe of the library of Ra-Harmakhis, in the hall
+of the divine house (or temple) of Anu (Heliopolis), stablished,
+perfected, and made permanent in hieroglyphs under the feet of
+Ra-Harmakhis, and he shall transmit it to the son of his son for ever
+and ever. Homage to thee, O son of Ra, who wast begotten by Temu
+himself. Thou didst create thyself, and thou hadst no mother. Thou art
+Truth, the lord of Truth, thou art the Power, the ruling power of the
+gods. Thou dost conduct the Eye of thy father Ra. They give gifts unto
+thee into thine own hands. Thou makest to be at peace the Great Goddess,
+when storms are passing over her. Thou dost stretch out the heavens on
+high, and dost establish them with thine own hands. Every god boweth in
+homage before thee, the King of the South, the King of the North, Shu,
+the son of RA, life, strength and health be to thee! Thou, O great god
+Pautti, art furnished with the brilliance of the Eye [of Ra] in
+Heliopolis, to overthrow the Seba fiends on behalf of thy father. Thou
+makest the divine Boat to sail onwards in peace. The mariners who are
+therein exult, and all the gods shout for joy when they hear thy divine
+name. Greater, yea greater (_i.e._ twice great) art thou than the gods
+in thy name of Shu, son of Ra."
+
+
+
+
+                            CHAPTER XIII
+
+                  MORAL AND PHILOSOPHICAL LITERATURE
+
+
+Side by side with the great mass of literature of a magical and
+religious character that flourished in Egypt under the Ancient Empire,
+we find that there existed also a class of writings that are remarkably
+like those contained in the Book of Proverbs, which is attributed to
+Solomon, the King of Israel, and in "Ecclesiasticus," and the "Book of
+Wisdom." The priests of Egypt took the greatest trouble to compose Books
+of the Dead and Guides to the Other World in order to help the souls of
+the dead to traverse in safety the region that lay between this world
+and the next, or Dead Land, and the high officials who flourished under
+the Pharaohs of the early dynasties drew up works, the object of which
+was to enable the living man to conduct himself in such a way as to
+satisfy his social superiors, to please his equals, and to content his
+inferiors, and at the same time to advance to honours and wealth
+himself. These works represent the experience, and shrewdness, and
+knowledge which their writers had gained at the Court of the Pharaohs,
+and are full of sound worldly wisdom and high moral excellence. They
+were written to teach young men of the royal and aristocratic classes to
+fear God, to honour the king, to do their duty efficiently, to lead
+strictly moral, if not exactly religious, lives, to treat every man with
+the respect due to his position in life, to cultivate home life, and to
+do their duty to their neighbours, both to those who were rich and those
+who were poor. The oldest Egyptian book of Moral Precepts, or Maxims, or
+Admonitions, is that of Ptah-hetep, governor of the town of Memphis, and
+high confidential adviser of the king; he flourished in the reign of
+Assa, a king of the fifth dynasty, about 3500 B.C. His work is found,
+more or less complete, in several papyri, which are preserved in the
+British Museum and in the National Library in Paris, and extracts from
+it, which were used by Egyptian pupils in the schools attached to the
+temples, and which are written upon slices of limestone, are to be seen
+in the Egyptian Museum in Cairo and elsewhere. The oldest copy of the
+work contains many mistakes, and in some places the text is
+unintelligible, but many parts of it can be translated, and the
+following extracts will illustrate the piety and moral worth, and the
+sagacity and experience of the shrewd but kindly "man of the world" who
+undertook to guide the young prince of his day. The sage begins his work
+with a lament about the evil effects that follow old age in a man--
+
+"Depression seizeth upon him every day, his eyesight faileth, his ears
+become deaf, his strength declineth, his heart hath no rest, the mouth
+becometh silent and speaketh not, the intelligence diminisheth, and it
+is impossible to remember to-day what happened yesterday. The bones are
+full of pain, the pursuit that was formerly attended with pleasure is
+now fraught with pain, and the sense of taste departeth. Old age is the
+worst of all the miseries that can befall a man. The nose becometh
+stopped up and one cannot smell at all." At this point Ptah-hetep asks,
+rhetorically, "Who will give me authority to speak? Who is it that will
+authorise me to repeat to the prince the Precepts of those who had
+knowledge of the wise counsels of the learned men of old? "In answer to
+these questions the king replies to Ptah-hetep, "Instruct thou my son in
+the words of wisdom of olden time. It is instruction of this kind alone
+that formeth the character of the sons of noblemen, and the youth who
+hearkeneth to such instruction will acquire a right understanding and
+the faculty of judging justly, and he will not feel weary of his
+duties." Immediately following these words come the "Precepts of
+beautiful speech" of Ptah-hetep, whose full titles are given, viz. the
+Erpa, the Duke, the father of the god _(i.e._ the king), the friend of
+God, the son of the king. Governor of Memphis, confidential servant of
+the king. These Precepts instruct the ignorant, and teach them to
+understand fine speech; among them are the following:
+
+"Be not haughty because of thy knowledge. Converse with the ignorant man
+as well as with him that is educated.
+
+"Do not terrify the people, for if thou dost, God will punish thee. If
+any man saith that he is going to live by these means, God will make his
+mouth empty of food. If a man saith that he is going to make himself
+powerful (or rich) thereby, saying, 'I shall reap advantage, having
+knowledge,' and if he saith, 'I will beat down the other man,' he will
+arrive at the result of being able to do nothing. Let no man terrify the
+people, for the command of God is that they shall enjoy rest.
+
+"If thou art one of a company seated to eat in the house of a man who is
+greater than thyself, take what he giveth thee [without remark]. Set it
+before thee. Look at what is before thee, but not too closely, and do
+not look at it too often. The man who rejecteth it is an ill-mannered
+person. Do not speak to interrupt when he is speaking, for one knoweth
+not when he may disapprove. Speak when he addresseth thee, and then thy
+words shall be acceptable. When a man hath wealth he ordereth his
+actions according to his own dictates. He doeth what he willeth.... The
+great man can effect by the mere lifting up of his hand what a [poor]
+man cannot. Since the eating of bread is according to the dispensation
+of God, a man cannot object thereto.
+
+"If thou art a man whose duty it is to enter into the presence of a
+nobleman with a message from another nobleman, take care to say
+correctly and in the correct way what thou art sent to say; give the
+message exactly as he said it. Take great care not to spoil it in
+delivery and so to set one nobleman against another. He who wresteth the
+truth in transmitting the message, and only repeateth it in words that
+give pleasure to all men, gentleman or common man, is an abominable
+person.
+
+"If thou art a farmer, till the field which the great God hath given
+thee. Eat not too much when thou art near thy neighbours.... The
+children of the man who, being a man of substance, seizeth [prey] like
+the crocodile in the presence of the field labourers, are cursed because
+of his behaviour, his father suffereth poignant grief, and as for the
+mother who bore him, every other woman is happier than she. A man who is
+the leader of a clan (or tribe) that trusteth him and followeth him
+becometh a god.
+
+"If thou dost humble thyself and dost obey a wise man, thy behaviour
+will be held to be good before God. Since thou knowest who are to serve,
+and who are to command, let not thy heart magnify itself against the
+latter. Since thou knowest who hath the power, hold in fear him that
+hath it....
+
+"Be diligent at all times. Do more than is commanded. Waste not the time
+wherein thou canst labour; he is an abominable man who maketh a bad use
+of his time. Lose no chance day by day in adding to the riches of thy
+house. Work produceth wealth, and wealth endureth not when work is
+abandoned.
+
+"If thou art a wise man, beget a son who shall be pleasing unto God.
+
+"If thou art a wise man, be master of thy house. Love thy wife
+absolutely, give her food in abundance, and raiment for her back; these
+are the medicines for her body. Anoint her with unguents, and make her
+happy as long as thou livest. She is thy field, and she reflecteth
+credit on her possessor. Be not harsh in thy house, for she will be more
+easily moved by persuasion than by violence. Satisfy her wish, observe
+what she expecteth, and take note of that whereon she hath fixed her
+gaze. This is the treatment that will keep her in her house; if thou
+repel her advances, it is ruin for thee. Embrace her, call her by fond
+names, and treat her lovingly.
+
+"Treat thy dependants as well as thou art able, for this is the duty of
+those whom God hath blessed.
+
+"If thou art a wise man, and if thou hast a seat in the council chamber
+of thy lord, concentrate thy mind on the business [so as to arrive at] a
+wise decision. Keep silence, for this is better than to talk overmuch.
+When thou speakest thou must know what can be urged against thy words.
+To speak in the council chamber [needeth] skill and experience.
+
+"If thou hast become a great man having once been a poor man, and hast
+attained to the headship of the city, study not to take the fullest
+advantage of thy situation. Be not harsh in respect of the grain, for
+thou art only an overseer of the food of God.
+
+"Think much, but keep thy mouth closed; if thou dost not how canst thou
+consult with the nobles? Let thy opinion coincide with that of thy lord.
+Do what he saith, and then he shall say of thee to those who are
+listening, 'This is my son.'"
+
+The above and all the other Precepts of Ptah-hetep were drawn up for the
+guidance of highly-placed young men, and have little to do with
+practical, every-day morality. But whilst the Egyptian scribes who lived
+under the Middle and New Empires were ready to pay all honour to the
+writings of an earlier age, they were not slow to perceive that the
+older Precepts did not supply advice on every important subject, and
+they therefore proceeded to write supplementary Precepts. A very
+interesting collection of such Precepts is found in a papyrus preserved
+in the Egyptian Museum, Cairo. They are generally known as the "Maxims
+of Ani," and the following examples will illustrate their scope and
+character:
+
+"Celebrate thou the festival of thy God, and repeat the celebration
+thereof in its appointed season. God is wroth with the transgressor of
+this law. Bear testimony [to Him] after thy offering....
+
+"The opportunity having passed, one seeketh [in vain] to seize another.
+
+"God will magnify the name of the man who exalteth His Souls, who
+singeth His praises, and boweth before Him, who offereth incense, and
+doeth homage [to Him] in his work.
+
+"Enter not into the presence of the drunkard, even if his acquaintance
+be an honour to thee.
+
+"Beware of the woman in the street who is not known in her native town.
+Follow her not, nor any woman who is like her. Do not make her
+acquaintance. She is like a deep stream the windings of which are
+unknown.
+
+"Go not with common men, lest thy name be made to stink."
+
+"When an inquiry is held, and thou art present, multiply not speech;
+thou wilt do better if thou holdest thy peace. Act not the part of the
+chatterer.
+
+"The sanctuary of God abhorreth noisy demonstrations. Pray thou with a
+loving heart, and let thy words be hidden (or secret). Do this, and He
+will do thy business for thee. He will hearken unto thy words, and He
+will receive thy offering.
+
+"Place water before thy father and thy mother who rest in their
+tombs.... Forget not to do this when thou art outside thy house, and as
+thou doest for them so shall thy son do for thee."
+
+"Frequent not the house where men drink beer, for the words that fall
+from thy mouth will be repeated, and it is a bad thing for thee not to
+know what thou didst really say. Thou wilt fall down, thy bones may be
+broken, and there will be no one to give thee a hand [to help thee]. Thy
+boon companions who are drinking with thee will say, 'Throw this drunken
+man out of the door.' When thy friends come to look for thee, they will
+find thee lying on the ground as helpless as a babe.
+
+"When the messenger of [death] cometh to carry thee away, let him find
+thee prepared. Alas, thou wilt have no opportunity for speech, for
+verily his terror will be before thee. Say not, 'Thou art carrying me
+off in my youth.' Thou knowest not when thy death will take place. Death
+cometh, and he seizeth the babe at the breast of his mother, as well as
+the man who hath arrived at a ripe old age. Observe this, for I speak
+unto thee good advice which thou shalt meditate upon in thy heart. Do
+these things, and thou wilt be a good man, and evils of all kinds shall
+remove themselves from thee."
+
+"Remain not seated whilst another is standing, especially if he be an
+old man, even though thy social position (or rank) be higher than his.
+
+"The man who uttereth ill-natured words must not expect to receive
+good-natured deeds.
+
+"If thou journeyest on a road [made by] thy hands each day, thou wilt
+arrive at the place where thou wouldst be.
+
+"What ought people to talk about every day? Administrators of high rank
+should discuss the laws, women should talk about their husbands, and
+every man should speak about his own affairs.
+
+"Never speak an ill-natured word to any visitor; a word dropped some day
+when thou art gossiping may overturn thy house.
+
+"If thou art well-versed in books, and hast gone into them, set them in
+thy heart; whatsoever thou then utterest will be good. If the scribe be
+appointed to any position, he will converse about his documents. The
+director of the treasury hath no son, and the overseer of the seal hath
+no heir. High officials esteem the scribe, whose hand is his position of
+honour, which they do not give to children....
+
+"The ruin of a man resteth on his tongue; take heed that thou harmest
+not thyself.
+
+"The heart of a man is [like] the store-chamber of a granary that is
+full of answers of every kind; choose thou those that are good, and
+utter them, and keep those that are bad closely confined within thee. To
+answer roughly is like the brandishing of weapons, but if thou wilt
+speak kindly and quietly thou wilt always [be loved].
+
+"When thou offerest up offerings to thy God, beware lest thou offer the
+things that are an abomination [to Him]. Chatter not [during] his
+journeyings (or processions), seek not to prolong (?) his appearance,
+disturb not those who carry him, chant not his offices too loudly, and
+beware lest thou.... Let thine eye observe his dispensations. Devote
+thyself to the adoration of his name. It is he who giveth souls to
+millions of forms, and he magnifieth the man who magnifieth him....
+
+"I gave thee thy mother who bore thee, and in bearing thee she took upon
+herself a great burden, which she bore without help from me. When after
+some months thou wast born, she placed herself under a yoke, for three
+years she suckled thee.... When thou wast sent to school to be educated,
+she brought bread and beer for thee from her house to thy master
+regularly each day. Thou art now grown up, and thou hast a wife and a
+house of thy own. Keep thine eye on thy child, and bring him up as thy
+mother brought thee up. Do nothing whatsoever that will cause her
+(_i.e._ thy mother) to suffer, lest she lift up her hands to God, and He
+hear her complaint, [and punish thee].
+
+"Eat not bread, whilst another standeth by, without pointing out to him
+the bread with thy hand....
+
+"Devote thyself to God, take heed to thyself daily for the sake of God,
+and let to-morrow be as to-day. Work thou [for him]. God seeth him that
+worketh for Him, and He esteemeth lightly the man who esteemeth Him
+lightly.
+
+"Follow not after a woman, and let her not take possession of thy heart.
+
+"Answer not a man when he is wroth, but remove thyself from him. Speak
+gently to him that hath spoken in anger, for soft words are the medicine
+for his heart.
+
+"Seek silence for thyself."
+
+
+For the study of the moral character of the ancient Egyptian, a
+document, of which a mutilated copy is found on a papyrus preserved in
+the Royal Library in Berlin, is of peculiar importance. As the opening
+lines are wanting it is impossible to know what the title of the work
+was, but because the text records a conversation that took place between
+a man who had suffered grievous misfortunes, and was weary of the world
+and of all in it, and wished to kill himself, it is generally called the
+"TALK OF A MAN WHO WAS TIRED OF LIFE WITH HIS SOUL." The general meaning
+of the document is clear. The man weary of life discusses with his soul,
+as if it were a being wholly distinct from himself, whether he shall
+kill himself or not. He is willing to do so, but is only kept from his
+purpose by his soul's observation that if he does there will be no one
+to bury him properly, and to see that the funerary ceremonies are duly
+performed. This shows that the man who was tired of life was alone in
+the world, and that all his relations and friends had either forsaken
+him, or had been driven away by him. His soul then advised him to
+destroy himself by means of fire, probably, as has been suggested,
+because the ashes of a burnt body would need no further care. The man
+accepted the advice of his soul, and was about to follow it literally,
+when the soul itself drew back, being afraid to undergo the sufferings
+inherent in such a death for the body. The man then asked his soul to
+perform for him the last rites, but it absolutely refused to do so, and
+told him that it objected to death in any form, and that it had no
+desire at all to depart to the kingdom of the dead. The soul supports
+its objection to suffer by telling the man who is tired of life that the
+mere remembrance of burial is fraught with mourning, and tears, and
+sorrow. It means that a man is torn away from his house and thrown out
+upon a hill, and that he will never go up again to see the sun. And
+after all, what is the good of burial? Take the case of those who have
+had granite tombs, and funerary monuments in the form of pyramids made
+for them, and who lie in them in great state and dignity. If we look at
+the slabs in their tombs, which have been placed there on purpose to
+receive offerings from the kinsfolk and friends of the deceased, we
+shall find that they are just as bare as are the tablets for offerings
+of the wretched people who belong to the Corv�e, of whom some die on the
+banks of the canals, leaving one part of their bodies on the land and
+the other in the water, and some fall into the water altogether and are
+eaten by the fish, and others under the burning heat of the sun become
+bloated and loathsome objects. Because men receive fine burials it does
+not follow that offerings of food, which will enable them to continue
+their existence, will be made by their kinsfolk. Finally the soul ends
+its speech with the advice that represented the view of the average
+Egyptian in all ages, "Follow after the day of happiness, and banish
+care," that is to say, spare no pains in making thyself happy at all
+times, and let nothing that concerns the present or the future trouble
+thee.
+
+This advice, which is well expressed by the words which the rich man
+spake to his soul, "Take thine ease, eat, drink, and be merry" (St. Luke
+xii. 19), was not acceptable to the man who was tired of life, and he at
+once addressed to his soul a series of remarks, couched in rhythmical
+language, in which he made it clear that, so far as he was concerned,
+death would be preferable to life. He begins by saying that his name is
+more detested than the smell of birds on a summer's day when the heavens
+are hot, and the smell of a handler of fish newly caught when the
+heavens are hot, and the smell of water-fowl in a bed of willows wherein
+geese collect, and the smell of fishermen in the marshes where fishing
+hath been carried on, and the stench of crocodiles, and the place where
+crocodiles do congregate. In a second group of rhythmical passages the
+man who was tired of life goes on to describe the unsatisfactory and
+corrupt condition of society, and his wholesale condemnation of it
+includes his own kinsfolk. Each passage begins with the words, "Unto
+whom do I speak this day?" and he says, "Brothers are bad, and the
+friends of to-day lack love. Hearts are shameless, and every man seizeth
+the goods of his neighbour. The meek man goeth to ground (_i.e._ is
+destroyed), and the audacious man maketh his way into all places. The
+man of gracious countenance is wretched, and the good are everywhere
+treated as contemptible. When a man stirreth thee up to wrath by his
+wickedness, his evil acts make all people laugh. One robbeth, and
+everyone stealeth the possessions of his neighbour. Disease is
+continual, and the brother who is with it becometh an enemy. One
+remembereth not yesterday, and one doeth nothing ... in this hour.
+Brothers are bad.... Faces disappear, and each hath a worse aspect than
+that of his brother. Hearts are shameless, and the man upon whom one
+leaneth hath no heart. There are no righteous men left, the earth is an
+example of those who do evil. There is no true man left, and each is
+ignorant of what he hath learnt. No man is content with what he hath; go
+with the man [you believe to be contented], and he is not [to be found].
+I am heavily laden with misery, and I have no true friend. Evil hath
+smitten the land, and there is no end to it."
+
+The state of the world being thus, the man who was tired of life is
+driven to think that there is nothing left for him but death; it is
+hopeless to expect the whole state of society to change for the better,
+therefore death must be his deliverer. To his soul he says, "Death
+standeth before me this day, [and is to me as] the restoration to health
+of a man who hath been sick, and as the coming out into the fresh air
+after sickness. Death standeth before me this day like the smell of
+myrrh, and the sitting under the sail of a boat on a day with a fresh
+breeze. Death standeth before me this day like the smell of lotus
+flowers, and like one who is sitting on the bank of drunkenness.[1]
+Death standeth before me this day like a brook filled with rain water,
+and like the return of a man to his own house from the ship of war.
+Death standeth before me this day like the brightening of the sky after
+a storm, and like one.... Death standeth before me this day as a man who
+wisheth to see his home once again, having passed many years as a
+prisoner." The three rhythmical passages that follow show that the man
+who was tired of life looked beyond death to a happier state of
+existence, in which wrong would be righted, and he who had suffered on
+this earth would be abundantly rewarded. The place where justice reigned
+supreme was ruled over by Ra, and the man does not call it "heaven," but
+merely "there."[2] He says, "He who is there shall indeed be like unto a
+loving god, and he shall punish him that doeth wickedness. He who is
+there shall certainly stand in the Boat of the Sun, and shall bestow
+upon the temples the best [offerings]. He who is there shall indeed
+become a man of understanding who cannot be resisted, and who prayeth to
+Ra when he speaketh." The arguments in favour of death of the man who
+was tired of life are superior to those of the soul in favour of life,
+for he saw beyond death the "there" which the soul apparently had not
+sufficiently considered. The value of the discussion between the man and
+his soul was great in the opinion of the ancient Egyptian because it
+showed, with almost logical emphasis, that the incomprehensible things
+of "here" would be made clear "there."
+
+[Footnote 1: _i.e._ sitting on a seat in a tavern built on the river
+bank.]
+
+[Footnote 2: Compare,
+                 "There the tears of earth are dried;
+                  There its hidden things are clear;
+                  There the work of life is tried
+                  By a juster judge than here."
+                          --_Hymns Ancient and Modern_, No. 401.]
+
+The man who was tired of life did not stand alone in his discontent with
+the surroundings in which he lived, and with his fellow-man, for from a
+board inscribed in hieratic in the British Museum (No. 5645) we find
+that a priest of Heliopolis called Khakhepersenb, who was surnamed
+Ankhu, shared his discontent, and was filled with disgust at the
+widespread corruption and decadence of all classes of society that were
+everywhere in the land. In the introduction to this description of
+society as he saw it, he says that he wishes he possessed new language
+in which to express himself, and that he could find phrases that were
+not trite in which to utter his experience. He says that men of one
+generation are very much like those of another, and have all done and
+said the same kind of things. He wishes to unburden his mind, and to
+remove his moral sickness by stating what he has to say in words that
+have not before been used. He then goes on to say, "I ponder on the
+things that have taken place, and the events that have occurred
+throughout the land. Things have happened, and they are different from
+those of last year. Each year is more wearisome than the last. The whole
+country is disturbed and is going to destruction. Justice (or right) is
+thrust out, injustice (or sin) is in the council hall, the plans of the
+gods are upset, and their behests are set aside. The country is in a
+miserable state, grief is in every place, and both towns and provinces
+lament. Every one is suffering through wrong-doing. All respect of
+persons is banished. The lords of quiet are set in commotion. When
+daylight cometh each day [every] face turneth away from the sight of
+what hath happened [during the night].... I ponder on the things that
+have taken place. Troubles flow in to-day, and to-morrow [tribulations]
+will not cease. Though all the country is full of unrest, none will
+speak about it. There is no innocent man [left], every one worketh
+wickedness. Hearts are bowed in grief. He who giveth orders is like unto
+the man to whom orders are given, and their hearts are well pleased. Men
+wake daily [and find it so], yet they do not abate it. The things of
+yesterday are like those of to-day, and in many respects both days are
+alike. Men's faces are stupid, and there is none capable of
+understanding, and none is driven to speak by his anger.... My pain is
+keen and protracted. The poor man hath not the strength to protect
+himself against the man who is stronger than he. To hold the tongue
+about what one heareth is agony, but to reply to the man who doth not
+understand causeth suffering. If one protesteth against what is said,
+the result is hatred; for the truth is not understood, and every protest
+is resented. The only words which any man will now listen to are his
+own. Every one believes in his own.... Truth hath forsaken speech
+altogether."
+
+Whether the copy of the work from which the above extracts is taken be
+complete or not cannot be said, but in any case there is no suggestion
+on the board in the British Museum that the author of the work had any
+remedy in his mind for the lamentable state of things which he
+describes. Another Egyptian writer, called Apuur, who probably
+flourished a little before the rule of the kings of the twelfth dynasty,
+depicts the terrible state of misery and corruption into which Egypt had
+fallen in his time, but his despair is not so deep as that of the man
+who was tired of his life or that of the priest Khakhepersenb. On the
+contrary, he has sufficient hope of his country to believe that the day
+will come when society shall be reformed, and when wickedness and
+corruption shall be done away, and when the land shall be ruled by a
+just ruler. It is difficult to say, but it seems as if he thought this
+ruler would be a king who would govern Egypt with righteousness, as did
+Ra in the remote ages, and that his advent was not far off. The Papyrus
+in which the text on which these observations are based is preserved in
+Leyden, No. 1344. It has been discussed carefully by several scholars,
+some of whom believe that its contents prove that the expectation of the
+coming of a Messiah was current in Egypt some forty-five centuries ago.
+The following extracts will give an idea of the character of the
+indictment which Apuur drew up against the Government and society of his
+day, and which he had the temerity to proclaim in the presence of the
+reigning king and his court. He says: "The guardians of houses say, 'Let
+us go and steal.' The snarers of birds have formed themselves into armed
+bands. The peasants of the Delta have provided themselves with bucklers.
+A man regardeth his son as his enemy. The righteous man grieveth because
+of what hath taken place in the country. A man goeth out with his shield
+to plough. The man with a bow is ready [to shoot], the wrongdoer is in
+every place. The inundation of the Nile cometh, yet no one goeth out to
+plough. Poor men have gotten costly goods, and the man who was unable to
+make his own sandals is a possessor of wealth. The hearts of slaves are
+sad, and the nobles no longer participate in the rejoicings of their
+people. Men's hearts are violent, there is plague everywhere, blood is
+in every place, death is common, and the mummy wrappings call to people
+before they are used. Multitudes are buried in the river, the stream is
+a tomb, and the place of mummification is a canal. The gentle folk weep,
+the simple folk are glad, and the people of every town say, 'Come, let
+us blot out these who have power and possessions among us.' Men resemble
+the mud-birds, filth is everywhere, and every one is clad in dirty
+garments. The land spinneth round like the wheel of the potter. The
+robber is a rich man, and [the rich man] is a robber. The poor man
+groaneth and saith, 'This is calamity indeed, but what can I do?' The
+river is blood, and men drink it; they cease to be men who thirst for
+water. Gates and their buildings are consumed with fire, yet the palace
+is stable and nourishing. The boats of the peoples of the South have
+failed to arrive, the towns are destroyed, and Upper Egypt is desert.
+The crocodiles are sated with their prey, for men willingly go to them.
+The desert hath covered the land, the Nomes are destroyed, and there
+are foreign troops in Egypt. People come hither [from everywhere], there
+are no Egyptians left in the land. On the necks of the women slaves
+[hang ornaments of] gold, lapis-lazuli, silver, turquoise, carnelian,
+bronze, and _abhet_ stone. There is good food everywhere, and yet
+mistresses of houses say, 'Would that we had something to eat.' The
+skilled masons who build pyramids have become hinds on farms, and those
+who tended the Boat of the god are yoked together [in ploughing]. Men do
+not go on voyages to Kepuna (Byblos in Syria) to-day. What shall we do
+for cedar wood for our mummies, in coffins of which priests are buried,
+and with the oil of which men are embalmed? They come no longer. There
+is no gold, the handicrafts languish. What is the good of a treasury if
+we have nothing to put in it? Everything is in ruins. Laughter is dead,
+no one can laugh. Groaning and lamentation are everywhere in the land.
+Egyptians have turned into foreigners. The hair hath fallen out of the
+head of every man. A gentleman cannot be distinguished from a nobody.
+Every man saith, 'I would that I were dead,' and children say, '[My
+father] ought not to have begotten me.' Children of princes are dashed
+against the walls, the children of desire are cast out into the desert,
+and Khnemu[1] groaneth in sheer exhaustion. The Asiatics have become
+workmen in the Delta. Noble ladies and slave girls suffer alike. The
+women who used to sing songs now sing dirges. Female slaves speak as
+they like, and when their mistress commandeth they are aggrieved.
+Princes go hungry and weep. The hasty man saith, 'If I only knew where
+God was I would make offerings to Him.' The hearts of the flocks weep,
+and the cattle groan because of the condition of the land. A man
+striketh his own brother. What is to be done? The roads are watched by
+robbers, who hide in the bushes until a benighted traveller cometh, when
+they rob him. They seize his goods, and beat him to death with cudgels.
+Would that the human race might perish, and there be no more conceiving
+or bringing to the birth! If only the earth could be quiet, and revolts
+cease! Men eat herbs and drink water, and there is no food for the
+birds, and even the swill is taken from the mouths of the swine. There
+is no grain anywhere, and people lack clothes, unguents, and oil. Every
+man saith, 'There is none.' The storehouse is destroyed, and its keeper
+lieth prone on the ground. The documents have been filched from their
+august chambers, and the shrine is desecrated. Words of power are
+unravelled, and spells made powerless. The public offices are broken
+open and their documents stolen, and serfs have become their own
+masters. The laws of the court-house are rejected, men trample on them
+in public, and the poor break them in the street. Things are now done
+that have never been done before, for a party of miserable men have
+removed the king. The secrets of the Kings of the South and of the North
+have been revealed. The man who could not make a coffin for himself hath
+a large tomb. The occupants of tombs have been cast out into the desert,
+and the man who could not make a coffin for himself hath now a treasury.
+He who could not build a hut for himself is now master of a habitation
+with walls. The rich man spendeth his night athirst, and he who begged
+for the leavings in the pots hath now brimming bowls. Men who had fine
+raiment are now in rags, and he who never wore a garment at all now
+dresseth in fine linen. The poor have become rich, and the rich poor.
+Noble ladies sell their children for beds. Those who once had beds now
+sleep on the ground. Noble ladies go hungry, whilst butchers are sated
+with what was once prepared for them. A man is slain by his brother's
+side, and that brother fleeth to save his own life."
+
+[Footnote 1: The god who fashioned the bodies of men.]
+
+Apuur next, in a series of five short exhortations, entreats his bearers
+to take action of some sort; each exhortation begins with the words,
+"Destroy the enemies of the sacred palace (or Court)." These are
+followed by a series of sentences, each of which begins with the word
+"Remember," and contains one exhortation to his hearers to perform
+certain duties in connection with the service of the gods. Thus they are
+told to burn incense and to pour out libations each morning, to offer
+various kinds of geese to the gods, to eat natron, to make white bread,
+to set up poles on the temples and stel� inside them, to make the priest
+to purify the temples, to remove from his office the priest who is
+unclean, &c. After many breaks in the text we come to the passage in
+which Apuur seems to foretell the coming of the king who is to restore
+order and prosperity to the land. He is to make cool that which is hot.
+He is to be the "shepherd of mankind," having no evil in his heart. When
+his herds are few [and scattered], he will devote his time to bringing
+them together, their hearts being inflamed. The passage continues,
+"Would that he had perceived their nature in the first generation (of
+men), then he would have repressed evils, he would have stretched forth
+(his) arm against it, he would have destroyed their seed (?) and their
+inheritance.... A fighter (?) goeth forth, that (he?) may destroy the
+wrongs that (?) have been wrought. There is no pilot (?) in their
+moment. Where is he (?) to-day? Is he sleeping? Behold, his might is not
+seen." [1] Many of the passages in the indictment of Apuur resemble the
+descriptions of the state of the land of Israel and her people which are
+found in the writings of the Hebrew Prophets, and the "shepherd of
+mankind," _i.e._ of the Egyptians, forcibly reminds us of the appeal to
+the "Shepherd of Israel" in Psalm lxxx. 1.
+
+[Footnote 1: See A.H. Gardiner, _Admonitions of an Egyptian Sage_,
+Leipzic, 1909, p. 78.]
+
+
+
+
+                              CHAPTER XIV
+
+                     EGYPTIAN POETICAL COMPOSITIONS
+
+
+The poetry of the Egyptians is wholly unlike that of western nations,
+but closely resembles the rhythmical compositions of the Hebrews, with
+their parallelism of members, with which we are all familiar in the Book
+of Psalms, the Song of Solomon, &c. The most important collection of
+Egyptian Songs known to us is contained in the famous papyrus in the
+British Museum, No. 10,060, more commonly known as "Harris 500." This
+papyrus was probably written in the thirteenth century B.C., but many of
+the songs belong to a far earlier date. Though dealing with a variety of
+subjects, there is no doubt that all of them must be classed under the
+heading of "Love Songs." In them the lover compares the lady of his
+choice to many beautiful flowers and plants, and describes at
+considerable length the pain and grief which her absence causes him. The
+lines of the strophes are short, and the construction is simple, and it
+seems certain that the words owed their effect chiefly to the voice of
+the singer, who then, as now, employed many semitones and thirds of
+tones, and to the skill with which he played the accompaniment on his
+harp. A papyrus at Leyden, which was written a little later than the
+"Love Songs," contains three very curious compositions. The first is a
+sort of lament of a pomegranate tree, which, in spite of the service
+which it has rendered to the "sister and her brother," is not included
+among trees of the first class. In the second a fig tree expresses its
+gratitude and its readiness to do the will of its mistress, and to allow
+its branches to be cut off to make a bed for her. In the third a
+sycamore tree invites the lady of the land on which it stands to come
+under the shadow of its branches, and to enjoy a happy time with her
+lover, and promises her that it will never speak about what it sees.
+
+More interesting than any of the above songs is the so-called "Song of
+the Harper," of which two copies are known: the first is found in the
+papyrus Harris 500, already mentioned, and the second in a papyrus at
+Leyden. Extracts of this poem are also found on the walls of the tomb of
+Nefer-hetep at Thebes. The copy in the papyrus reads:
+
+
+THE POEM THAT IS IN THE HALL OF THE TOMB OF [THE KING OF THE SOUTH, THE
+    KING OF THE NORTH], ANTUF,[1] WHOSE WORD IS TRUTH, [AND IS CUT] IN
+    FRONT OF THE HARPER.
+
+O good prince, it is a decree,
+And what hath been ordained thereby is well,
+That the bodies of men shall pass away and disappear,
+Whilst others remain.
+
+Since the time of the oldest ancestors,
+The gods who lived in olden time,
+Who lie at rest in their sepulchres,
+The Masters and also the Shining Ones,
+Who have been buried in their splendid tombs,
+Who have built sacrificial halls in their tombs,
+Their place is no more.
+Consider what hath become of them!
+
+I have heard the words of Imhetep [2] and Herutataf,[3]
+Which are treasured above everything because they uttered them.
+Consider what hath become of their tombs!
+Their walls have been thrown down;
+Their places are no more;
+They are just as if they had never existed.
+
+Not one [of them] cometh from where they are.
+Who can describe to us their form (or, condition),
+Who can describe to us their surroundings,
+Who can give comfort to our hearts,
+And can act as our guide
+To the place whereunto they have departed?
+
+Give comfort to thy heart,
+And let thy heart forget these things;
+What is best for thee to do is
+To follow thy heart's desire as long as thou livest.
+
+Anoint thy head with scented unguents.
+Let thine apparel be of byssus
+Dipped in costly [perfumes],
+In the veritable products (?) of the gods.
+
+Enjoy thyself more than thou hast ever done before,
+And let not thy heart pine for lack of pleasure.
+
+Pursue thy heart's desire and thine own happiness.
+Order thy surroundings on earth in such a way
+That they may minister to the desire of thy heart;
+[For] at length that day of lamentation shall come,
+Wherein he whose heart is still shall not hear the lamentation.
+Never shall cries of grief cause
+To beat [again] the heart of a man who is in the grave.
+
+Therefore occupy thyself with thy pleasure daily,
+And never cease to enjoy thyself.
+
+Behold, a man is not permitted
+To carry his possessions away with him.
+Behold, there never was any one who, having departed,
+Was able to come back again.
+
+[Footnote 1: He was one of the kings of the eleventh dynasty, about 2700
+B.C.]
+
+[Footnote 2: A high official of Tcheser, a king of the third dynasty.]
+
+[Footnote 3: Son of Khufu, the builder of the Great Pyramid (fourth
+dynasty.)]
+
+
+
+
+                              CHAPTER XV
+
+                        MISCELLANEOUS LITERATURE
+
+
+In this chapter are given short notices of a series of works which the
+limits of this book make it impossible to describe at greater length.
+
+I. The BOOK OF THE TWO WAYS.--This is a very ancient funerary work,
+which is found written in cursive hieroglyphs upon coffins of the
+eleventh and twelfth dynasties, of which many fine examples are to be
+seen in the British Museum. The object of the work is to provide the
+souls of the dead with a guide that will enable them, when they leave
+this world, to make a successful journey across the Tuat, _i.e._ the
+Other World or Dead Land, to the region where Osiris lived and ruled
+over the blessed dead. The work describes the roads that must be
+travelled over, and names the places where opposition is to be expected,
+and supplies the deceased with the words of power which he is to utter
+when in difficulties. The abode of the blessed dead could be reached
+either by water or by land, and the book affords the information
+necessary for journeying thither by either route. The sections of the
+book are often accompanied by coloured vignettes, which illustrate them,
+and serve as maps of the various regions of the Other World, and
+describe the exact positions of the streams and canals that have to be
+crossed, and the Islands of the Blest, and the awful country of blazing
+fire and boiling water in which the bodies, souls, and spirits of the
+wicked were destroyed.
+
+II. The BOOK "AM TUAT," or Guide to him that is in the Tuat.--This Book
+has much in common with the Book of the Two Ways. According to it, the
+region that lay between this world and the realm of Osiris was divided
+into ten parts, which were traversed, once each night, by the Sun-god
+in the form which he took during the night. At the western end was a
+sort of vestibule, through which the god passed from the day sky into
+the Tuat, and at the eastern end was another vestibule, through which he
+passed on leaving the Tuat to re-enter the day sky. The two vestibules
+were places of gloom and semi-darkness, and the ten divisions of the
+Tuat were covered by black night. When the Sun-god set in the west in
+the evening he was obliged to travel through the Tuat to the eastern
+sky, in order to rise again on this earth on the following day. He
+entered the Tuat at or near Thebes, proceeded northwards, through the
+under-worlds of Thebes, Abydos, Herakleopolis, Memphis, and Sais, then
+turned towards the east and crossed the Delta, and, having passed
+through the underworld of Heliopolis, appeared in the eastern sky to
+resume his daily course from east to west. His journey so far as Memphis
+he made in a boat, which sailed on the river of the Tuat. At Memphis he
+left the boat on the river, and entered a magical boat formed of a
+serpent's body, and so passed under the mountainous district round about
+Sakkarah. At or near Sais he returned to his river boat, and sailing
+over the great marine lakes of the Delta reached Heliopolis. The sun-god
+was guided through each section of the Tuat by a goddess who belonged to
+the district, and for the sake of uniformity the journey through each
+section was supposed to occupy an hour; the guiding goddess left the
+god's boat at the end of her hour, and the goddess of the next section
+took her place. The path of the god was lighted by fire, which the
+beings who lived in the various sections poured out of their mouths, and
+the attendant gods who were with them in his boat spake words of power,
+which overcame all opposition and removed every obstacle. As he passed
+through each section it was temporarily lighted up by the fire already
+mentioned, and he uttered words of power, the effect of which was to
+supply the inhabitants of the section with air, food, and drink,
+sufficient to last until the next night, when he would renew the supply.
+Many parts of the Tuat were filled with hideous monsters in human and
+animal forms, and with evil spirits of every kind, but they were all
+rendered powerless by the spells uttered by the gods who were in
+attendance on the Sun-god in his boat. At one time in the history of
+Egypt it became the earnest wish of every pious man to make the journey
+from this world to the next in the Boat of the Sun. Armed with words of
+power and amulets of all kinds, and relying on their lives of moral
+rectitude, and the effect of the offerings which they had made to the
+dead, their souls entered the Boat, and set out on their journey. When
+they reached Abydos their credentials were examined, and those who were
+found to be speakers of the truth and upright in their actions were
+allowed to continue their journey with the Sun-god, and to live with him
+ever after. Some souls preferred to remain at Abydos and to live with
+Osiris, and those who were found righteous in the Judgment were allowed
+to do so, and were granted estates in perpetuity in the kingdom of this
+god. The Book "AM TUAT" describes the sections of the Tuat and their
+inhabitants, and supplies all the information which the soul was
+supposed to require in passing from this world to the next. Many copies
+of certain sections of it are known, and some of these are in the
+British Museum;[1] the most complete copy of it is in the tomb of Seti I
+at Thebes.
+
+[Footnote 1: See the massive stone sarcophagi of Nectonebus exhibited in
+the Southern Egyptian Gallery of the British Museum.]
+
+III. The BOOK OF GATES.--This book was also written to be a Guide to the
+Tuat, and has much in common with the Book of the Two Ways and with the
+Book Am Tuat. In it also the Tuat is divided into ten sections and has
+two vestibules, the Eastern and the Western, but at the entrance to each
+section is a strongly fortified Gate, guarded by a monster serpent-god
+and by the gods of the section. The Sun-god of night, as in the Book Am
+Tuat, makes his journey in a boat, and is attended by a number of gods,
+who remove all opposition from his path by the use of words of power. As
+he approaches each Gate, its doors are thrown open by the gods who guard
+them, and he passes into the section of the Tuat behind it, carrying
+with him light, air, and food for its inhabitants. The Book of Gates
+embodies the teaching of the priests of the cult of Osiris, and the Book
+Am Tuat represents the modified form of it that was promulgated by the
+priests of Amen. From the Book of Gates we derive much information about
+the realm of Osiris, and the Great Judgment of souls, which took place
+in his Hall of Judgment once a day at midnight. Then all the souls that
+had collected during the past twenty-four hours from all parts of Egypt
+were weighed in the Balance; the righteous were allotted estates in
+perpetuity in the "land of souls," and the wicked were destroyed by
+Shesmu, the executioner of the god, and by his assistants. The texts
+that describe the various "Gates" of the Book of Gates, explain who are
+the beings represented in the pictures, and state why they were there.
+And the Book proves conclusively that the Egyptians believed in the
+efficacy of sacrifices and offerings, and in the doctrine of righteous
+retribution; liars and deceivers were condemned, and their bodies,
+souls, spirits, doubles, and names destroyed, and the righteous were
+rewarded for their upright lives and integrity upon earth by the gift of
+everlasting life and happiness. The most complete copy of this
+interesting work in England is cut on the alabaster sarcophagus of Seti
+I, about 1350 B.C. This unique sepulchral monument is exhibited gratis
+in Sir John Soane's Museum at 13 Lincoln's Inn Fields, and every student
+of the religion of the Egyptians should examine it.
+
+IV. The RITUAL OF EMBALMMENT.--Two important fragments of a copy of this
+work are preserved in the Museum of the Louvre (No. 5158), and a part of
+another in the Egyptian Museum, Cairo (No. 3); the former copy was
+written for a priest of Amen called Heru, and the latter for a priest
+called Hetra. These fragments of the work describe minutely the process
+of mummifying certain parts of a human body, and state what materials
+were employed by the embalmer. Moreover, it gives the texts of the
+magical and religious spells that were ordered to be recited by the
+priest who superintended the embalmment, the effect of which was to
+"make divine" each member of the body, and to secure for it the
+protecting influence of the god or goddess who presided over it. The
+following extract refers to the embalming of the head: "Then anoint the
+head of the deceased and all his mouth with oil, both the head and the
+face, and wrap it in the bandages of Harmakhis in Hebit. The bandage of
+the goddess Nekhebet shall be put on the forehead, the bandage of Hathor
+in Heliopolis on the face, the bandage of Thoth on the ears, and the
+bandage of Nebt-hetepet on the back of the neck. All the coverings of
+the head and all the strips of linen used in fastening them shall be
+taken from sheets of linen that have been examined as to quality and
+texture in the presence of the inspector of the mysteries. On the head
+of the deceased shall be the bandage of Sekhmet, beloved of Ptah, in two
+pieces. On the two ears two bandages called the "Complete." On the
+nostrils two bandages called "Nehai" and "Smen." On the cheeks two
+bandages called "He shall live." On the forehead four pieces of linen
+called the "shining ones." On the skull two pieces called "The two Eyes
+of Ra in their fullness." On the two sides of the face and ears
+twenty-two pieces. As to the mouth two inside, and two out. On the chin
+two pieces. On the back of the neck four large pieces. Then tie the
+whole head firmly with a strip of linen two fingers wide, and anoint a
+second time, and then fill up all the crevices with the oil already
+mentioned. Then say, "O august goddess, Lady of the East, Mistress of
+the West, come and enter into the two ears of Osiris. O mighty goddess,
+who art ever young, O great one, Lady of the East, Mistress of the West,
+let there be breathing in the head of the deceased in the Tuat. Let him
+see with his eyes, hear with his ears, breathe with his nose, pronounce
+with his mouth, and speak with his tongue in the Tuat. Accept his voice
+in the Hall of Truth, and let him be proved to have been a speaker of
+the truth in the Hall of Keb, in the presence of the Great God, the Lord
+of Amenti."
+
+V. The RITUAL OF THE DIVINE CULT.--This title is commonly given to a
+work consisting of sixty-six chapters, which were recited daily by the
+high priest of Amen-Ra, the King of the Gods, in his temple at Thebes,
+during the performance of a series of ceremonies of a highly important
+and symbolical character. The text of this Ritual is found cut in
+hieroglyphs on the walls of the temple of Seti I at Abydos, and written
+in hieratic upon papyri preserved in the Imperial Museum in Berlin. The
+work was originally intended to be recited by the king himself daily,
+but it was soon found that the Lord of Egypt could not spare the time
+necessary for its recital each day, and he therefore was personified by
+the high priest of each temple in which the Ritual was performed. The
+object of the Ritual was to place the king in direct contact with his
+god Amen-Ra once a day. The king was an incarnation of Amen-Ra, and
+ruled Egypt as the representative upon earth of the god. He drew his
+power and wisdom direct from the god, and it was believed that these
+required renewal daily. To bring about this renewal of the divine spirit
+in the god's vicegerent upon earth, the king entered the temple in the
+early morning, and performed ceremonies and recited formul� that
+purified both the sanctuary and himself. He then advanced to the shrine,
+which contained a small gilded wooden figure of the god, inlaid with
+precious stones and provided with a movable head, arms, and legs, and
+opened it and knelt down before the figure. He performed further
+ceremonies of purification, and finally took the figure of the god in
+his arms and embraced it. During this embrace the divine power of
+Amen-Ra, which was in the gilded figure at that moment, passed into the
+body of the king, and the divine power and wisdom, which were in the
+king as the god's representative, were renewed. The king then closed the
+doors of the shrine and left the sanctuary for a short time. When he
+returned he opened the shrine again, and made adoration to the god, and
+presented a series of offerings that symbolised Truth. After this the
+king dressed the figure of the god in sacred apparel, and decorated it.
+Then, having performed further acts of worship before it, he closed the
+doors of the shrine, sealed them with mud seals, and left the sanctuary.
+
+VI. The BOOK "MAY MY NAME FLOURISH."--This was a very popular funerary
+work in the Roman Period. It is a development of a long prayer that is
+found in the Pyramid Texts, and was written by the priests and used as a
+spell to make the name of the deceased flourish eternally in heaven and
+on the earth. Many copies of it, written on narrow strips of papyrus,
+are preserved in the British Museum.
+
+VII. The BOOK OF AAPEP, the great enemy of the Sun-god.--Aapep was the
+god of evil, who became incarnate in many forms, especially in wild and
+savage animals and in monster serpents and venomous reptiles of every
+kind. He was supposed to take the form of a huge serpent and to lie in
+wait near the portals of the dawn daily, so that he might swallow up the
+sun as he was about to rise in the eastern sky. He was accompanied by
+legions of devils and fiends, red and black, and by all the powers of
+storm, tempest, hurricane, whirlwind, thunder and lightning, and he was
+the deadly foe of all order, both physical and moral, and of all good in
+heaven and in earth. At certain times during the day and night the
+priests in the temple of Amen-Ra recited a series of chapters, and
+performed a number of magical ceremonies, which were intended to
+strengthen the arms of the Sun-god, and give him power to overcome the
+resistance of Aapep. These chapters acted on Aapep as spells, and they
+paralysed the monster just as he was about to attack the Sun-god. The
+god then approached and shot his fiery darts into him, and his attendant
+gods hacked the monster's body to pieces, which shrivelled up under the
+burning heat of the rays of the Sun-god, and all the devils and fiends
+of darkness fled shrieking in terror at their leader's fate. The sun
+then rose on this world, and all the stars and spirits of the morning
+and all the gods of heaven sang for joy. The complete text of this book
+is found in a long papyrus dated in the reign of Alexander II in the
+British Museum (No. 10,188).
+
+VIII. The INSTRUCTIONS, OR PRECEPTS OF TUAUF to his son Pepi.--Two
+copies of this work, which has also been called a "Hymn in praise of
+learning," are contained in a papyri preserved in the British Museum
+(Sallier II and Anastasi VII). These "Instructions" in reality represent
+the advice of a father to his son, whom he was sending to school to be
+trained for the profession of the scribe. Whether the boy was merely
+sorry to leave his home, or whether he disliked the profession which his
+father had chosen for him, is not clear, but from first to last the
+father urges him to apply himself to the pursuit of learning, which, in
+his opinion, is the foundation of all great and lasting success. He
+says, "I have compared the people who are artisans and handicraftsmen
+[with the scribe], and indeed I am convinced that there is nothing
+superior to letters. Plunge into the study of Egyptian Learning, as thou
+wouldst plunge into the river, and thou wilt find that this is so. I
+would that thou wouldst love Learning as thou lovest thy mother. I wish
+I were able to make thee to see how beautiful Learning is. It is more
+important than any trade in the world. Learning is not a mere phrase,
+for the man who devoteth himself thereto from his youth is honoured, and
+he is despatched on missions. I have watched the blacksmith at the door
+of his furnace. His hands are like crocodiles' hide, and he stinketh
+worse than fishes' eggs. The metal worker hath no more rest than the
+peasant on the farm. The stone mason--at the end of the day his arms are
+powerless; he sitteth huddled up together until the morning, and his
+knees and back are broken. The barber shaveth until far into the night,
+he only resteth when he eateth. He goeth from one street to another
+looking for work. He breaketh his arms to fill his belly, and, like the
+bees, he eateth his own labour. The builder of houses doeth his work
+with difficulty; he is exposed to all weathers, and he must cling to the
+walls which he is building like a creeping plant. His clothes are in a
+horrible state, and he washeth his body only once a day. The farmer
+weareth always the same clothes. His voice is like the croak of a bird,
+his skin is cracked by the wind; if he is healthy his health is that of
+the beasts. If he be ill he lieth down among them, and he sleepeth on
+the damp irrigated land. The envoy to foreign lands bequeatheth his
+property to his children before he setteth out, being afraid that he
+will be killed either by wild beasts of the desert or by the nomads
+therein. When he is in Egypt, what then? No sooner hath he arrived at
+home than he is sent off on another mission. As for the dyer, his
+fingers stink like rotten fish, and his clothes are absolutely horrors.
+The shoemaker is a miserable wretch. He is always asking for work, and
+his health is that of a dying fish. The washerman is neighbour to the
+crocodile. His food is mixed up with his clothes, and every member of
+him is unclean. The catcher of water-fowl, even though he dive in the
+Nile, may catch nothing. The trade of the fisherman is the worst of all.
+He is in blind terror of the crocodile, and falleth among crocodiles."
+The text continues with a few further remarks on the honourable
+character of the profession of the scribe, and ends with a series of
+Precepts of the same character as those found in the works of Ptah-hetep
+and the scribe Ani, from which extracts have already been given.
+
+IX. MEDICAL PAPYRI.--The Egyptians possessed a good practical knowledge
+of the anatomy of certain parts of the human body, but there is no
+evidence that they practised dissection before the arrival of the Greeks
+in Egypt. The medical papyri that have come down to us contain a large
+number of short, rough-and-ready descriptions of certain diseases, and
+prescriptions of very great interest. The most important medical papyrus
+known is that which was bought at Luxor by the late Professor Ebers in
+1872-3, and which is now preserved in Leipzig. This papyrus is about 65
+feet long, and the text is written in the hieratic character. It was
+written in the ninth year of the reign of a king who is not yet
+satisfactorily identified, but who probably lived before the period of
+the rule of the eighteenth dynasty, perhaps about 1800 B.C. A short
+papyrus in the British Museum contains extracts from it, and other
+papyri with somewhat similar contents are preserved in the Museums of
+Paris, Leyden, Berlin, and California.
+
+X. MAGICAL PAPYRI.--The widespread use of magic in Egypt in all ages
+suggests that the magical literature of Egypt must have been very
+large. Much of it was incorporated at a very early period into the
+Religious Literature of the country, and was used for legitimate
+purposes, in fact for the working of what we call "white magic." The
+Egyptian saw no wrong in the working of magic, and it was only condemned
+by him when the magician wished to produce evil results. The gods
+themselves were supposed to use spells and incantations, and every
+traveller by land or water carried with him magical formul� which he
+recited when he was in danger from the wild beasts of the desert or the
+crocodile of the river and its canals. Specimens of these will be found
+in the famous magical papyri in the British Museum, _e.g._ the Salt
+Papyrus, the Rhind Papyrus, and the Harris Papyrus. Under this heading
+may be mentioned Papyrus Sallier IV in the British Museum, which
+contains a list of lucky and unlucky days. Here is a specimen of its
+contents:
+
+    1st day of Hathor. The whole day is lucky. There is festival in
+    heaven with Ra and Hathor.
+
+    2nd day of Hathor. The whole day is lucky. The gods go out. The
+    goddess Uatchet comes from Tep to the gods who are in the shrine of
+    the bull, in order to protect the divine members.
+
+    3rd day of Hathor. The whole day is lucky.
+
+    4th day of Hathor. The whole day is unlucky. The house of the man
+    who goes on a voyage on that day comes to ruin.
+
+    6th day of Hathor. The whole day is unlucky. Do not light a fire in
+    thy house on this day, and do not look at one.
+
+    18th day of Pharmuthi. The whole day is unlucky. Do not bathe on
+    this day.
+
+    20th day of Pharmuthi. The whole day is unlucky. Do not work on this
+    day.
+
+    22nd day of Pharmuthi. The whole day is unlucky. He who is born on
+    this day will die on this day.
+
+    23rd day of Pharmuthi. The first two-thirds of the day are unlucky,
+    and the last third lucky.
+
+XI. LEGAL DOCUMENTS.--The first legal document written in Egypt was the
+will of Ra, in which he bequeathed all his property and the inheritance
+of the throne of Egypt to his first-born son Horus. Tradition asserted
+that this Will was preserved in the Library of the Sun-god in
+Heliopolis. The inscriptions contain many allusions to the Laws of
+Egypt, but no document containing any connected statement of them has
+come down to us. In the great inscription of Heruemheb, the last king of
+the eighteenth dynasty, a large number of good laws are given, but it
+must be confessed that as a whole the administration of the Law in many
+parts of Egypt must always have been very lax. Texts relating to
+bequests, endowments, grants of land, &c., are very difficult to
+translate, because it is well-nigh impossible to find equivalents for
+Egyptian legal terms. In the British Museum are two documents in
+hieratic that were drawn up in connection with prosecutions which the
+Government of Egypt undertook of certain thieves who had broken into
+some of the royal tombs at Thebes and robbed them, and of certain other
+thieves who had robbed the royal treasury and made away with a large
+amount of silver (Nos. 10,221, 10,052, 10,053, and 10,054). Equally
+interesting is the roll that describes the prosecution of certain highly
+placed officials and relations of Rameses III who had conspired against
+him and wanted to kill him. Several of the conspirators were compelled
+to commit suicide. The text is written in hieratic on papyrus, and is
+preserved in the Royal Museum, Leyden.
+
+XII. HISTORICAL ROMANCES.--Examples of these are the narrative of the
+capture of the town of Joppa in Palestine by an officer of Thothmes III,
+and the history of the dispute that broke out between Seqenenra, King of
+Upper Egypt, and Aapepi, King of Avaris in the Delta. These are written
+in hieratic and are preserved in the British Museum, in Harris Papyrus
+500, and Sallier No. 1 (10,185).
+
+XIII. MATHEMATICS.--The chief source of our knowledge of the Mathematics
+of the Egyptians is the Rhind Papyrus in the British Museum (No.
+10,057), which was written before 1700 B.C., probably during the reign
+of one of the Hyksos kings. The papyrus contains a number of simple
+arithmetical examples and several geometrical problems. The workings
+out of these prove that the Egyptian spared himself no trouble in making
+his calculations, and that he worked out both his arithmetical examples
+and problems in the most cumbrous and laborious way possible. He never
+studied mathematics in order to make progress in his knowledge of the
+science, but simply for purely practical everyday work; as long as his
+knowledge enabled him to obtain results which he knew from experience
+were substantially correct he was content.
+
+
+
+
+                       EDITIONS OF EGYPTIAN TEXTS,
+                            TRANSLATIONS, &c.
+
+
+AM�LINEAU, E.--Morale �gyptien. Paris, 1892. 8vo.
+
+BERGMANN, E.--Das Buch vom Durchwandeln der Ewigkeit. Vienna, 1877.
+
+BIRCH, S.--Egyptian Texts from the Coffin of Amamu. London, 1886.
+  Egyptian Hieratic Papyrus of Rameses III. London, 1876.
+
+BREASTED, J.H.--Ancient Records--Egypt. Chicago, 1906.
+
+BRUGSCH, H.--Sieben Jahre der Hungersnoth. Leipzig, 1891.
+  Inscriptio Rosettana. Berlin, 1851.
+  Neue Weltordnung. Berlin, 1881.
+  Reise nach der grossen Oase. Leipzig, 1878.
+  Rhind's zwei Bilingue Papyri. Leipzig, 1865.
+  Shai an Sinsin. Berlin, 1851.
+
+BUDGE, E.A. WALLIS.--Book of the Dead, Egyptian Texts,
+      Translation and Vocabulary, 2nd ed. London, 1909.
+  Papyrus of Ani. London, 1913.
+  Papyri of Hunefer, Anhai, Netchemet, Kersher, and Nu. London, 1899.
+  Hieratic Papyri. Texts and translations. London, 1910.
+  Book of Opening the Mouth, Liturgy of Funerary Offerings,
+      The Book of Am-Tuat, The Book of Gates. London, 1906-1909.
+  Legends of the Gods. London, 1912.
+  Annals of Nubian Kings. London, 1912.
+  Greenfield Papyrus. 1912.
+
+DE HORRACK, P.J.--Les Lamentations d'Isis. Paris, 1866.
+
+ERMAN, A.--Gespr�ch eines Lebensm�den. Berlin, 1896.
+  Die M�rchen des Papyrus Westcar. Berlin, 1890.
+
+GARDINER, A.H.--Egyptian Hieratic Texts, Part I. Leipzig, 1911.
+  The Admonitions of an Egyptian Sage. Leipzig, 1909.
+  Die Erz�hlung des Sinuhe. Leipzig, 1904.
+  Die Klagen des Bauern. Leipzig, 1908.
+
+GR�BAUT, E.--Hymne � Ammon-Ra. Paris, 1874.
+
+GRIFFITH, F. Ll.--Stories of the High Priests of Memphis. Oxford, 1900.
+
+GOLENISCHEFF, W.--Die Metternichstele. Leipzig, 1877.
+  Le Conte du Naufrag�. Cairo, 1912.
+  Les Papyrus Hi�ratiques. St. Petersburg, 1913.
+
+JOACHIM, H.--Papyros Ebers. Berlin, 1890.
+
+LEF�BURE, E.--Le Mythe Osirien. Paris, 1874.
+  Traduction compar�e des Hymnes. Paris, 1868.
+
+LEGRAIN, G.--Livre des Transformations. Paris, 1890.
+
+LIEBLEIN, J.--Le livre �gyptien, Que mon nom. Leipzig, 1895.
+
+MASPERO, G.--Contes Populaires. Paris, 1912.
+  Une enqu�te judiciaire. Paris, 1872.
+  �tudes �gyptiennes. Tomm. I, II. Paris, 1883.
+  Du Genre �pistolaire. Paris, 1872.
+  Hymne au Nil. Paris, 1868, and Cairo, 1912.
+  Inscriptions des Pyramides de Saqqarah. Paris, 1894.
+  M�moire sur quelques Papyrus. Paris, 1875.
+  Les M�moires de Sinouhit. Cairo, 1908.
+
+M�LLER, G.--Die beiden Totenpapyrus Rhind. Leipzig, 1913.
+
+MORET, A.--Le Rituel du Culte Divin. Paris, 1902.
+
+M�LLER, W.M.--Die Liebespoesie der alten �gypter. Leipzig, 1899.
+
+NAVILLE, E.--Das Aegyptische Todtenbuch. Berlin, 1886.
+  La Litanie du Soleil. Leipzig, 1875.
+  Papyrus Fun�raires de la XXIe dynastie. Paris, 1912.
+  Textes relatifs an Mythe Horus. Geneva, 1870.
+
+SCHACK-SCHACKENBURG, H.--Das Buch von den zwei Wegen. Leipzig, 1903.
+
+SCH�FER, H.--Die Aethiopische K�niginschrift. Leipzig, 1901.
+  Ein Bruchst�ck alt�gyptischer Annalen. Berlin, 1902.
+
+SCHIAPARELLI.--Libro dei Funerali. Turin, 1882.
+
+SPIEGELBERG, W.--Der Sagenkreis des K�nigs Petubastis. Leipzig, 1910.
+  Das Demotische Totenbuch. Leipzig, 1910.
+  Der Papyrus Libbey. Strassburg, 1907.
+  Rechnungen aus der Zeit Setis I. Strassburg, 1896.
+
+VIREY, PH.--�tudes sur le Papyrus Prisse. Paris, 1887.
+
+VOGELSANG, F.--Die Klagen des Bauern. Leipzig, 1913.
+
+WIEDEMANN, A.--Hieratische Texte aus den Museen zu Berlin
+      und Paris. Leipzig, 1879.
+  Magie und Zauberei. Leipzig, 1905.
+  Die Unterhaltung's Litteratur der alten Aegypter. Leipzig, 1902.
+
+
+
+
+                                 INDEX
+
+Aa, 159, 165
+Aakheperenra, 103, 144
+Aakheperkara, 142, 145
+Aamu, 108, 128, 161, 163
+Aapep, 48, 68
+Aapepi, 254
+Aataka, 114
+Aat-Beqt, 151
+Aatti, 141, 142
+Abana, 140
+Abhat, 136
+Abtu Fish, 48
+Abu, 73, 83, 86, 87, 128, 130, 132, 165
+ --products of, 85
+Abydos, 44, 45, 47, 65, 99, 127, 138, 245, 246, 249
+  valley of, 200
+Acacia, 46, 61, 201
+  and river, 202
+  cut down, 203, 206
+Acacias, the two, 205
+Africanus, 98
+Aged God, 15, 48
+Ahnas al-Madinah, 170
+Aina, 113
+Air-god, 16
+  air supply, 43
+Akert, 44, 46, 65, 115, 221
+Akeru, 21
+Akhet, 62, 64, 134, 151, 155
+Aku, 156
+Alasa, 194
+Ale, 19
+Alexander the Great, 71
+ --II, 250
+Alexandria, 88
+  Library of, 98
+Al-Kab, 140, 143
+Altar stands, 147
+Am, 90
+Amam, 128, 132, 133, 134
+Am-as, 13
+Amasis I, 140, 143
+ --the naval officer, 140 ff.
+Amasis Pen-Nekheb, 143 ff.
+Amen, 60, 67, 70, 93, 103, 104, 105, 111, 117, 146, 147, 185, 187,
+      188, 189, 193, 194, 216, 217, 219, 220, 247
+ --Father, 119
+ --of Siwah, 71
+Amenemhat I, 155, 162
+ --II, 155
+ --III, 99
+Amen-hetep I, 142, 144
+Ameni Amen-aa, 213
+ --Amenemhat, 135 ff
+Amen-ka-mutef, 218
+Amen-Ra; 68, 76, 106, 110, 115, 145, 148, 164, 185, 186, 189, 190,
+         192, 193, 218, 219, 249, 250
+  Hymn to, 214 ff.
+Amen-shefit, 147
+Amentamat, 186, 187, 192
+Amentet, 46, 49, 50, 61, 149, 153, 164
+Amenti, 248
+Amenuserhat, 190
+Ames sceptre, 215
+Amhet, 49
+Am-khent, 13
+Ammaau, 134
+Ammon, 67, 71
+Ammuiansha, 157, 161
+Amsu, 151
+Amtes, 128
+Amulets, 41, 43, 246
+Am-urtet, 153
+An, 45, 46, 63, 65
+An instrument, 15
+Anatomy, 252
+Ancestor-god, 70
+Anebuheq, 156
+Ani; 216, 218
+  Maxims of, 228
+  papyrus of, 44, 45
+Ankh Psemthek, 88
+Ankh-taui, 151, 152
+Ankhu, 238
+Anmutef, 20
+Annals of Thothmes III, 104
+Annana, 207
+Anointing, 13
+Anpu, 15, 69, 196, 197 ff.
+Anqet, 85
+Anrekh, 64
+Anrutef, 47, 81
+Ant Fish, 48
+Antchmer, 155
+Antef, 137, 138
+Antes, 46
+Antet Boat, 218
+Anti, 142, 143
+Antiu, 106, 109, 141
+Antti Boat, 222
+Antuf, 242
+Anu (Heliopolis), 15, 20, 24, 36, 37, 43, 45, 48, 61, 214, 217,
+                  218, 220, 222
+Anubis, 15, 33, 50, 60, 69, 149
+Ape-gods, 49
+Apes, 212
+  spirits of dawn, 218
+Apet, 29, 30, 32
+Aphroditopolis, 128, 130
+Apollinopolis, 78
+Apts, 118, 143, 147, 148, 214, 215, 216, 217, 218
+Apuur, 236, 239, 240
+Aqen, 101
+Aqert, 64
+Ara, 132
+Arabia, 93, 215
+Aram Naharayim, 109
+Archers (stars), 21
+Arm rings, 23
+Arniau, 154
+Aroeris, 164
+Arsu, 110
+Arthet, 128, 131, 133
+Artheth, 133
+Asbatau, 112
+Asemt, 142
+Ashtoreth, 78
+Asi, 108
+Asia, 108
+Asiatics, 108, 238
+Asri, 170
+Ass, eater of, 48
+Assa, 4, 134, 135, 224
+Asten, 2
+Astronomy, 1
+Aswan, 83, 131
+Atef Crown, 54, 111, 115, 215
+Atem, 61, 67
+Aten, 61, 62
+Athettaui, 166
+Athi-taui, 117
+Aukehek, 144
+Aukert, 54
+Aunab, 90
+Ausares, 68
+Avaris, 140, 141, 256
+
+
+Baba, 53
+Badhilu, 185
+Baiufra, 27, 29
+Balance; 23, 54
+  heaven weighed in; 47
+  keeper of, 50
+  --of Truth, 247
+Bandlets, 16, 23
+Baqanau, 112
+Barber, 251
+Barley, 34, 45
+Bata, 196, 197, 204, 205
+Baurtet, 134, 135
+Beautiful Face, 218, 220
+Beer, 203
+  drinking of, 229
+  --of Hathor, 73
+Bees, 251
+Beetle, sacred, 91
+Befen, 88
+Befent, 89
+Behutet, 82
+Bekhten, Princess of, 92 ff.
+Benben Stone, 216, 217
+Beni-hasan, 135
+Bentresht, 93, 95
+Benu bird, 43, 45, 91
+Bequests, 254
+Betti, 56
+Betu incense, 28
+Birds, sacred, 52
+Black Fiends, 68
+Blacks, 128, 129
+  character of, 102
+  edict against, 101, 102
+  hand of, 110
+Blacksmiths, 78, 81, 251
+Blasphemy, 53, 72
+Blood in beer, 73
+  of Isis, 56
+Boat, magical, 43
+ --of Amen, 191
+ --of Amen-Ra, 185, 193
+Boat of Millions of Years, 77, 91, 92
+ --of Ra; 123
+   two Boats of Ra, 123
+ --of Ra-Harmakhis, 78
+ --of the Sun, 234, 246
+Book, Am Tuat, 244
+ --boxes, 7
+ --"May my name," 250
+ --of Aapep, 250
+ --of Breathings, 40, 59 ff.
+ --of Gates, 246
+ --of knowing how Ra, 68
+ --of making splendid, 64 ff.
+ --of Opening the Mouth, 13, 38
+ --of overthrowing Aapepi, 67 ff.
+ --of Proverbs, 224
+ --of Psalms, 241
+ --of slaying the Hippopotamus, 78
+ --of the Dead; 4, 6, 29, 37 ff. 41
+   the Recensions of, 39 ff.
+   summary of Chapters of, 42 ff.
+   Gr�co-Roman Books, 59 ff.
+   hieratic, 4
+   hieroglyphic, 40
+ --of the Two Ways, 244
+ --of Traversing Eternity, 40, 61
+ --of Wisdom, 224
+Books, 2
+  magical, 30
+ --of Thoth, 2
+   study of, 230
+Bread cakes, 45
+Bronze, 238
+Brugsch, Dr. H., 9
+Builder, 251
+Bull, the ship, 140
+ --skin of, 14
+Bulls, sacrifice of, 15
+Burial, 232
+Bushel, 52
+Busiris, 39, 44, 46, 61
+Buto, 92
+Byblos, 186, 187, 195, 238
+Byssus, 191, 243
+
+
+Cairo, 4, 15, 169
+Cake for journey, 17
+Cakes, 19
+Calf, sucking, 14
+Canopus, 112
+Caravans, 119
+Carnelian, 238
+Cataract, first, 73, 83, 116
+Cedar, oil of, 18
+  wood of, 185
+Champollion, J.F., 37, 92
+Charcoal, 6
+Charms, 41
+Chattering, 229
+Cheops, 25, 27
+Children of Horus, 220
+Christianity in Egypt, 39
+Christians, Egyptian, 7, 68
+Circuit of Great Circuit, 109
+City of Amen, 220
+ --Eternity, 161
+Cleopatra, 183
+Coffins, inscribed, 4
+Collar, 16
+  amulet of, 43
+Coming forth by day, 43
+Company of gods, the great, 218
+Conspiracy, 254
+Copper, 114
+  sulphate of, 6
+Coptos, 113, 136
+Copts, 7, 68
+Cord for land measuring, 85
+Cord-master, 22
+Cow-goddess, 73, 74
+Cow, the celestial, 74
+Creation, story of, 67 ff.
+Crocodile-god, 175
+Crocodile of W.E.S. and N., 57
+  --waxen, 25-7
+  seizes a servant, 35, 36
+  transformation into, 43
+  spells against, 42
+Crocodilopolis, 124
+Crown, the Double, 80
+  the Red, 23
+  the White, 23, 215, 216
+Crusher of bones, 53
+Cush, 102, 142
+Cymbals, 33
+Cyprus, 108, 194
+
+
+Dance, 134
+Dancing women, 33
+Darkness, 68
+Daughters of Nile-god, 220
+Day, 17
+  right eye of Ra, 220
+Days, lucky and unlucky, 253
+Dead hand, 224, 244
+  --the blessed, 244
+Death, 234
+  god of, 14, 43, 154
+  messenger of, 229
+  the second, 43, 44
+Decapitation, 43
+Deceit, 46, 47
+Deeds, good, 230
+Dekans, the Thirty-Six, 46, 62
+Delta, 39, 44, 57, 77, 79, 81, 82, 92, 102, 105, 117, 128, 237,
+       245, 254
+Demotic writing, 1
+Der al-Bahari, 146
+Destiny, 220
+Dhir, 185, 186
+Diligence, 227
+Diocletian, 97
+Disk, 165, 200
+Dissection, 252
+Documents, legal, 7
+Dog-god, 15
+Dog-star, 20, 24
+D'Orbiney, 196
+Double, the, 11, 16
+Drafts, 7
+Drunkard, 228, 229
+Dwarf, 91
+  dancing, 133
+Dyer,252
+
+
+Earth-god, 22, 24, 44, 47, 69
+Earth Serpent, 221
+  --the wife of Ra, 220
+East, Souls of, 43
+Ebers, Dr. G., 252
+Ebony box, 26
+  --paddles, 28
+Ecclesiasticus, 224
+Edfu, 77, 78, 82
+Egypt, invasion of, 116 ff.
+  wisdom of, 2
+Eight gods, 120
+Eileithyiaspolis, 43, 47, 140
+Elephantine, 83, 102, 128, 130, 132, 165
+Elephants' tusks, 212
+Elysian Fields, 40, 41, 42, 45
+Embalmment, ritual of, 247
+Endowments, 254
+Enemies in Tuat, 42
+Enemy, Serpent, 47
+Envoy, 251
+Erman, Prof. E., 25
+Euphrates, 108
+Eusebius, 98
+Evening Boat, 48
+Evil, god of, 2
+Executioner of Osiris, 43
+Eye of Horus, 14, 15, 17, 18, 19, 24,
+  the two eyes, 17
+  --of Khepera, 70
+  --of Ra, 46, 55, 72, 223
+  --of Nebertcher, 69
+Eye paint, 13, 212
+Eyes of Ra, 248
+
+
+Falcon, 21
+Famine, the Seven Years', 83
+Farafrah, 169
+Farmer, 226, 251
+Father Ra, 123
+Fayyum, 121
+Fenkhu, 102, 164
+Ferryman, the celestial, 43
+Festival Songs of Isis and Nephthys, 62
+Festivals, duty of keeping, 228
+Field of Offerings, 24, 60
+  --grasshoppers, 54, 60
+Fields of Turquoise, 64
+Fig tree, 241
+Fire, 232, 245
+  --House of, 215
+  --Island of, 43
+  --Lake of, 22
+Flint, box of, 32
+Fog-fiend, 68
+Followers of Horus, 48, 78
+Food celestial, 47
+Foods, 11
+Fountain of the Sun, 123
+Fowler, 252
+Frog-goddess, 33
+Funeral, Chapter of, 42
+Funerary Ritual, 37
+
+
+Gardiner, Mr. A.H., 240
+Gates of Tuat, 60
+Gazelle, 15
+Gebel Barkal, 116, 119, 125
+Geese, 15, 20
+Gizah, 126
+Glue for papyrus, 6
+Goatskin, 4
+God, 238
+  devotion to, 231
+  origin of, 42
+Gods, Great Company of, 15
+ --Legends of; 71 ff.
+  of cardinal points, 21
+  origin of, 217
+  the Eighteen, 20
+  the Forty-two, 51
+  the Two Great, 24
+God-house, 147, 148
+Gold, 48
+  from Sudan; 135
+  of valour, 140, 141
+Goose, 89
+  a dead, restored, 31
+Gourds, 209
+Grain, an emanation of Ra, 220
+Granite, 85, 131
+Grants of land, 254
+Great Bear, 20
+  --Circuit, 108
+  --Door, 188, 206
+  --Gate, 163
+  --God, 50
+  --Judgment, 50, 53, 247
+  --Green, 109, 113, 123, 217
+  --Hall, 60, 218
+  --Hawk, 218
+  --High Mouth, 111
+  --House, 15, 83, 161, 166, 215
+  --River, 112
+  --Scales, 50
+  --Throne, 147
+Greyhounds, 212
+Gum, 6
+
+
+Hair of Bata's wife, 202
+Hait, 185
+Hall of Keb, 60, 248
+  --of Judgment, 50, 247
+  --of Maati, 51, 53
+  --of Shu, 60
+  --of Truth, 55, 60, 248
+  --of Tuat, 42
+Hammamat, 113
+Hap-Asar, 149
+Happiness, 232
+Harmakhis, 46, 248
+Harper, Song of, 242
+Harris Papyrus, No. 1, 110
+  --No. 500, 241, 242, 254
+Hasau, 112
+Hathaba, 194
+Hathor, 21, 72, 73, 114, 134, 164, 165, 248, 253
+  --month of, 253
+  --Sekhmet, 72
+Hathors, the Seven, 202
+Hatshepset, 145
+Haughtiness, 226
+Haunebu, 102
+Hawk, golden; 43
+  divine, 43
+  the Great, 91
+Hawks, 20
+Head, lifting up of, 44
+Headsman of Osiris, 43
+Heart, 50
+  amulet of the, 42
+  of Bata, 201
+  of bull, 15
+  Chapters of, 42
+  of a man, 230
+  restoration of, 44
+Heart-scarabs, 51
+Heat in body, 44
+Heaven, solar, 39
+Heavens, the Two, 23
+Heben, 79
+Hebit, 248
+Hebrews, 241
+Heh, 101
+Height, 19
+Heliopolis, 15, 24, 32, 36, 39, 43, 46, 48, 52, 61, 70, 72, 123,
+            220, 222, 235, 245, 248
+Heliopolitans, 67
+Hememet, 219
+Hensu, 47, 53, 73, 117, 121, 170, 171, 175
+Henu Boat, 46
+Hep, 85, 86, 176
+Heqet, 33, 34
+Herakleopolis, 47, 73, 81, 117, 121, 170, 171, 175
+Herankh, 149, 150, 151
+Herfhaf, 54
+Her-Heru, 186, 190, 193
+Herit, 156
+Herkemmaat, 56
+Herkhuf, autobiography of, 131 ff.
+Hermonthis, 123
+Hermopolis, 39, 43, 50, 53, 60, 84, 117, 119
+  Parva, 85
+Hermopolitans, 67
+Heron, 43
+Hert, 19
+Herua, 207
+Heru-Behutet, Legend of, 78 ff.
+Heru-uatu, 166
+Heruemheb, 254
+Heru-Hekenu, 77
+Herukhentisemti, 114
+Heru-Khuti, 45, 46, 111, 220
+Herushefit, 178
+Herutataf, 29, 30, 31, 33, 50, 242
+Heru-ur, 164
+Het Benben, 123
+  --Benu, 117-19
+Hetkaptah, 45, 112, 149, 220
+Het-neter-Sebek, 117
+Het Nub, 130, 131, 146
+Hetra, 247
+Het Sekhmet, 34
+  --Suten, 117
+Het Uart, 140
+Hieratic writing, 1
+Hieroglyphic writing, 1
+Hieroglyphs, 220
+Hippopotami, 78
+Holy Land, 45
+  --of Holies, 146
+Honey, 159
+Horizon, 30
+Horus, 13, 14, 15, 17, 18, 19, 20, 21, 33, 44, 48, 53, 56, 65, 69,
+       77, 80, 85, 88, 91, 110, 111, 137, 149, 151, 162, 164, 165,
+       218, 220, 254,
+  birth of, 90
+  children of, 221
+  --of Behutet, Legend of, 77 ff.
+  --of the East, 164, 218
+  --stung and restored to life, 90, 92
+Horus-Set, 14
+Horus the Slayer, 104
+House, building of, 43
+  --of Amen, 113
+  --of Benben, 216
+  --of Books, 98
+  --of Fire, 215
+  --of Ka of Seker, 149
+  --of Life, 84
+  --of Seneferu, 100
+  --of Shent, 154
+Humility, 227
+Hunefer, Papyrus of, 45
+Hyksos, 254
+Hymn, funerary, 47
+  in praise of learning, 250
+  --to Nut, 18
+  to Ra, 18
+Hymns to gods, 12, 214-21
+
+
+Ibis-god, 84
+Illahun, 121
+Imhetep, 84, 129, 242
+Immortality, 38
+Imouthis, 84
+Incantations, 41
+Incarnation, 11, 13, 249
+Incense, 13, 218
+Ink, 6
+  red and black, 4
+Ink-pots, 7
+Iron, 15
+  spear and chain, 78
+Isis, 33, 34, 43, 46, 65, 69, 75, 80, 81, 85, 88, 89, 91, 92, 97,
+      109, 149
+  --and Ra, Legend of, 74 ff.
+Isis, blood of, 56
+  --speech of, 63
+  --wanderings of, 87 ff.
+Island of Elephantine, 83
+  --of Fire, 43
+  --of Osiris, 54
+Islands of the Blest, 244
+  --Mediterranean, 164
+Israel, 224, 240
+It, 151
+
+
+Jackal-God, 15
+Joppa, capture of, 254
+Joseph, 83
+Judge of the dead, 2
+Judges, the Forty-two, 42, 52 ff.
+Judgment Hall of Osiris, 42
+  --the Great, 2
+
+
+KA, 11, 16
+  of Osiris, 45
+Kaau, 128
+Kadesh, 104
+Kaheni, 123
+Kamur, 157
+Kamutef, 76, 214
+Karnak, 118, 147, 148, 214, 215
+Kash, 102, 103, 114, 135, 142, 144, 207
+Keb, 13, 16, 18, 19, 21, 22, 24, 33, 44, 60, 62, 72, 74, 85, 111,
+     151, 220
+Keeper of the Balance, 50
+Kefti, 108
+Kenset, 146
+Kepuna, 186, 238
+Kerkut, 20
+Kersher, 59
+Ketu, 108
+Khaemennefer, 140
+Khaemuast, 192
+Khafra, 25, 36
+Khahap, 151, 154
+Khakaura, 101
+Khakhepersenb, 235, 236
+Khakhut, 146
+Khanefer Merenra, 130, 131
+Khanes, 170
+Khartum, 102
+Kharu, 185
+Khemenu, 22, 92, 95
+Khensu-nefer-hetep, Legend of, 92 ff.
+Khensu-paari-sekherenuast, 95 ff.
+Khenthennefer, 141, 142
+Khentiaaush, 164
+Khent Keshu, 164
+Khenti Amentiu, 65
+Khepera, 47, 55, 68, 69, 70, 76, 121, 215
+Kheperkara, 135, 162
+Khepra-Set, 111
+Kheprer, 19
+Kheraha, 46, 53, 218
+Kher-Heb priest, 13, 25, 27, 63, 84, 131, 132, 151
+Khert Nefer, 132, 148
+Khet, 142
+Khnemetast, 155
+Khnemet-heru, 142
+Khnemu; 33, 34, 39, 43, 50, 60, 137, 151, 201, 202, 222, 238
+  Legend of, 83 ff.
+Khuenanpu, story of, 169 ff.
+Khufu, 25, 27, 29, 30, 35, 36, 50, 242
+Khuna, 133
+Khut serpent, 108
+Khuti, 218
+Kina, 104
+King an incarnation of God, 11
+Kingdom of Osiris, 42, 45
+Kummah, 101
+Kutut, 112
+
+
+Labu, 112
+Ladder, 21
+Lady of Plague, 175
+  --of the Stars, 167
+Lake of Fire, 22
+  --of Kamur, 157
+  --of Neserser, 220
+  --of the North, 79
+  --of Seneferu, 156
+  --of Truth, 54
+Lamentations; 238
+  of Isis and Nephthys, 62
+Land of the Blacks, 100
+  --of everlasting Life, 41
+  --of Oxen, 169
+  --of Souls, 247
+  --of Spirits, 134
+  --of the God, 108, 113, 125
+Lapis-lazuli, 50, 64, 218, 238
+  powdered, 6
+Lasmersekni, 117
+Laughter, 238
+Law, the, 254
+Law-goddess, 47
+Lepsius, Dr. R., 28, 37
+Letopolis, 91, 151
+Letopolites, 32
+Letters, business, 7
+Leyden, 237, 242
+Learning, value of, 250
+Lebanon, 189, 190, 191
+Library, 8
+  of Heliopolis, 154
+Libyans, 109, 112, 156
+Lies, 40
+Life, everlasting, 44, 55
+ --fluid of, 16
+Light-god, 43, 46
+Light-soul, 74
+Lightning, 250
+Lime, white, 6
+Limestone, slabs of, for writing upon, 7
+Lion, 32
+Lists, 7
+Litany, 45
+  of Osiris, 42
+Liturgy of Funerary Offerings, 16, 17, 38
+ --of Opening the Mouth, 13
+Lord of Silence, 171
+ --of Truth, 183
+ --of Winds, 54
+Lotus, 43
+Louvre, 247
+Love Songs, 241
+Luck, 220
+Luxor, 118, 148, 215, 252
+  temple of, 93
+
+
+Maat, 44, 47, 48
+Maatet, 88, 89
+Maati, the Two, 51
+Maatka, 126
+Maatkara, 144, 145, 146
+Magic, 26, 252, 253
+Magical papyri, 252
+Magicians, stories of, 25 ff.
+Maka, 164
+Makamaru, 186
+Maker of Truth, 218
+Malachite, 27
+Mandrakes, 73
+Manetho, 98
+Mankind, destruction of, 71
+Manu, Land of, 47, 48
+Mariette, A., 10
+Mashuashau, 112
+Maspero, Prof. G., 10
+Matcha, 128, 131
+Matchau, 214
+Matet, 123
+Mathematics, 254
+Maxims of Ani, 228
+Medicine, 252
+Mediterranean, 79, 83, 109
+Megiddo, Conquest of, 103
+Mehen, 215, 218
+Mehetch, 135, 136
+Mehturit, 76
+Mekes, 215
+Mekher, 133
+Melons, 209
+Memory, 42
+Memphis, 25, 45, 84, 112, 121, 122, 127, 133, 149, 151, 152, 153,
+         220, 224, 225, 245
+  capture of, 122
+  cakes of, 62
+Men, creation of, 74, 217
+Menats, 167
+Menes, 38
+Menkabuta, 185
+Menkaura, 4, 36, 38, 50, 126
+Menkheperra, 144, 145
+Menth, 123
+Menthu, 104, 161, 164, 165
+Mentiu, 141
+Menu, 151, 164
+Menu-Amen, 215
+Menus, 164
+Mera, 86
+Meremaptu, 207
+Merenra, 9, 130, 131, 132
+Mernat, 170
+Mer-Tem, 117
+Mertet-Ament, 79
+Meru, 170, 171, 172, 173, 174, 178, 184
+Mesentiu, 13
+Meskha, 23
+  instrument, 15
+Meskhenet, 33, 34
+Mesopotamia, 6, 92, 106, 144
+Messiah, 237
+Mest, 123
+Mestet, 88, 89
+Mestetef, 88, 89
+Mesu Betshet, 48
+Metal workers, 251
+Meter, 83, 84 ff.
+Methen, 109
+Metternich Stele, 88
+Mist, 68
+Mitani, 109
+Monkeys, 212
+Monsters, 246
+Moon, creation of, 69
+Moon-god, 48
+Moral character, 231
+  --rectitude, 246
+Morning Boat, 47, 48
+  --Star, 24
+Mother, duty to, 230
+Mouth, Opening the, 11, 13, 42
+Muhammad Ali, 88
+Muller, 7
+Mummification, 247
+Mummy, 55
+  chamber, 40, 42
+Murder, 52
+Mycerinus, 38
+Myrrh, 168, 211, 218
+
+
+Nak serpent, 215
+Name, a word of power, 69
+  --of Ra, 75
+Napata, 119, 125
+Natron, 14, 218
+  incense of, 38
+Nau, 57
+Nebertcher, 44, 49, 53, 68, 69, 70, 121, 162, 167
+Nebka, 25, 26, 27
+Nebkaura, 173, 184
+Nebpehtira, 140, 144
+Nebt Amehet, 164
+  --Ankh, 218
+  --hetepet, 248
+Nebun, 88
+Necklaces, 147
+Nectanebus I, 88, 246
+Neferbaiu, 164
+Neferefra, 127
+Nefer-hetep, 242
+Neferit, 155
+Neferkara, 134
+Nefert, 169
+Nefert-ari-kara, 127
+Neferu Ra, 93-144
+Nefrus, 117
+Negative Confession, 61
+Nehai, 248
+Neharina, 143, 144
+Nehern, 92, 106
+Neith, 124
+Neka, 220
+Nekau, 156, 222
+Nekheb, 127, 131, 140
+Nekhebet, 60, 79, 82, 162, 248
+Nekhen, 43, 47, 127, 128, 131
+Nekhtnebtepnefer, 139
+Nemart, 117, 119, 120
+Nemes, 215
+Nephthys, 33, 34, 69, 85, 90, 91, 109, 149
+  speech of, 63
+Neserser, 220
+Neshem Boat, 60
+Nessubanebtet, 185, 186, 188, 191
+Net to snare souls, 43
+Netchemtchemankh, 85
+Night, 17
+  left eye of Ra, 220
+Nile, 47, 65, 76, 82, 84, 85, 112, 122, 123, 165, 216, 220, 221, 237
+  the celestial, 23
+  floods of, 136, 137
+  god of, 86, 176, 220
+  heights of, 100
+  springs of, 83
+  water of, 5
+Nine Bows, 106
+ --Gods, 111, 214
+Nomes, 238
+  the Forty-two, 51
+North Island, 129
+Nose, 53
+Nu, 24, 68, 69, 72, 86, 220
+Nubia, 77, 78, 82, 83, 97, 102, 103, 106, 114, 116, 125, 135, 142,
+       144, 145, 146, 208
+Nubians, 119, 155, 214, 215, 218
+Nubt, 167
+Nubti, 123, 220
+Numbers, invention of, 1
+Nut, 16, 18, 20, 33, 44, 46, 47, 69, 72, 74, 85, 164
+  as a cow, 73
+
+
+Oasis of Farafrah, 169
+ --of Siwah, 71
+Obedience, 227
+Obelisks, 147
+Ochre, 6
+Offerings, efficacy of, 38, 247
+  to God, 230
+Oils, 18
+Ombos, 123
+On (_see_ Anu), 15, 217
+One, 217
+Onions, 17
+Opening of the Mouth, 152
+Opportunity, 228
+Orion, 23
+Osiris, 14, 15, 21, 22, 24, 33, 39, 40, 41, 42, 43, 45, 46, 50, 54,
+        55, 56, 57, 59, 60, 61, 62, 64, 67, 69, 85, 111, 151, 153,
+        163, 171, 244, 246
+  accused by Set, 2
+  death and resurrection of, 12
+  Hymn to, 42, 44, 45, 221
+  Island of, 54
+  Khenti Amenti, 61, 127
+  Litany to, 42
+  murder of, 87
+  mummy of, 91
+  tomb of, 81
+  Un-Nefer, 44
+Other World, 10, 11, 16, 17, 42, 45, 216, 219, 244
+  guides to, 224
+Oxyrrhynchus, 119
+
+
+Paints, 6
+Palermo Stone, 99
+Palestine, 254
+Palette, 2, 6
+Panopolis, 151
+Panther skins, 212
+Paper, Egyptian, 4
+Papyrus, 4, 191
+  how made into paper, 5
+  swamps, 88
+Parchment, 4, 7
+Pasherenptah, 152
+Pa-Sui, 88
+Pat beings, 206, 218
+Patchetku, 140
+Pautti, 57, 68, 222, 223
+Pectoral amulet, 147
+Pellegrini, 100
+Pe, 43
+Pen, quill, or steel, 7
+Pen-Amen, 191, 192
+Pepi I, 9, 18, 19, 24, 127
+  --II, 9, 133
+Perfefa, 170
+Perfumer, 243
+Per-Metchet, 117-19
+Pernebtepahet, 117
+Per-pek, 119
+Per-Rehu, 79
+Persea Tree, 54
+Per Sekhem Kheper Ra, 117
+Perseverance, 230
+Pert, 32, 80, 101, 153
+Pesh-Kef, 13
+Pet, 19
+Pe-Tep, 43, 92
+Peta-Bast, 152, 153
+Petamennebtnesttaui, 124
+Peten, 157
+Petet, 88, 89
+Pharaoh, 93, 127, 189, 202
+Pharaohs, 71
+Pharmuthi, 253
+Philae, 102
+Phoenicia, 108
+Phoenix, 45
+Piankhi invades Egypt, 116 ff.
+Picture writing, 1
+Pillow amulet, 43
+Planets, 62
+Pleasure, 243
+Ploughing, 197
+Poetical compositions, 241
+Polisher, 6
+Pomegranate, 241
+Pool of the South, 54
+Potsherds, 7
+Power of Powers, 23
+Prayers, 41
+  for the dead, 12
+Priests, funerary, 9
+Prisse d'Avennes, 92
+Prophets, Hebrew, 200
+Ptah, 25, 43, 60, 67, 70, 84, 111, 121, 151, 152, 153, 214, 219,
+      220, 248
+Ptah-hetep, 225, 228
+  Precepts of, 224
+Ptah-Seker-Osiris, 40
+Ptah-Seker-Tem, 45
+Ptah-Shepses, 126
+Ptolema�s, 151
+Ptolemy II, 98
+  --Philopator, 149
+Puarma, 117, 224
+Pumpkins, 209
+Punt, 113, 134, 135, 147, 164, 211, 214, 215
+Purastau, 112
+Pygmy, 133, 134
+Pylons of Tuat, 42
+Pyramid, the Great, 242
+  --Texts, 9, 38
+Pyramids, 36, 238
+  futility of, 232
+
+
+Qaiqashau, 112
+Qakabu, 207
+Qanefer, 155
+Qarabana, 112
+Qebti, 136
+Qebtit, 113
+Qehequ, 112, 114
+Qerti, 53, 85
+Qetem, 157, 162
+Qetma, 164
+Qett, 113
+
+
+Ra, 18, 20, 21, 24, 32, 34, 36, 39, 43, 47, 48, 54, 55, 58, 60, 61, 62,
+    64, 67, 69, 71, 73, 74, 75, 77, 78, 80, 84, 85, 89, 91, 92, 103,
+    111, 115, 116, 123, 146, 149, 162, 164, 165, 167, 176, 199, 214,
+    215, 216, 218, 219, 222, 234, 236, 253
+  titles of, 75
+Ra and Isis, Legend of, 74
+  --three sons of, 33-6
+  --Will of, 253
+Raau, 127
+Ra Harmakhis, 77, 199, 200, 201, 202, 222
+Rain clouds, 68
+Ra-Khepera, 221
+Ram, 91
+Ram-god, 152
+Rameses II, 92, 96, 99
+  --III, 254
+    summary of reign of, 110 ff.
+  --IV, 115, 116
+  --IX, 192
+Raqet, 149, 153
+Raqetit, 149
+Rastau, 43, 49, 53, 54, 153
+Rauser, 33, 34, 35
+Reant, 140
+Re-birth, 14
+Receipts, 7
+Recensions of Book of the Dead, 39
+Red Country, 138
+ --Fiends, 68
+ --Mountain, 156
+ --Sea, 113, 208
+ --water, 51
+Reed for writing, 2, 7, 6
+Register, 85
+  of heaven, 2
+Reincarnation, 70
+Rekhit, 216
+Rekhti, 137
+Rennet, 86
+Rensi, 170-84
+Respect for elders, 229
+Resurrection, 59, 62, 88
+Retenu, 108
+Rethenu, 143
+Rhind Papyrus, 253, 254
+Ritual of Divine Cult, 248, 249
+  --of Embalmment, 247
+River and Acacia, 202
+Robbery of temples, 51
+Romances, 254
+Rubric, 56
+Rut-tetet, 32-6
+
+
+Sa, 216
+Sacrifices, 247
+Saah, 23
+Saara, 112
+Sahal, 83
+Sahu, 14
+Sahura, 126
+Sa�s, 122, 124, 245
+Sakhabu, 32
+Sakkarah, 4, 9, 10, 245
+Salt Papyrus, 253
+Salvation, 59
+Sameref, 13
+Sanctuary of God, 229
+Sandals, town of, 88
+Sanehat, travels of, 155 ff.
+Sapti, 32
+Sarabit al-Khadim, 208
+Satet, 141
+Satiu, 156, 157
+Scarab, the heart, 50
+Scents, 11
+Sceptre; 14
+  amulet of, 43
+School, 231
+  schools, 7
+Scorpions, the Seven, 88
+Scribe, 2, 230, 257
+Scriptures, 7
+Seal, clay, 7
+Seasons, 1
+Sea of Truth, 172
+Seba, a devil, 48, 63, 215, 223
+Sebek, 164
+Sebur, 15
+Sehetepabra, 155, 157
+Seker, 43, 44, 46, 49, 221
+  --Boat, 46
+  --Osiris, 149
+Sekhem, 91, 151
+Sekhet Aaru, 41, 45, 74
+  --Hemat, 169, 170, 184
+  --Hetep, 41, 74
+Sekhmet, 157, 175, 248
+Sektet, 123
+  --Boat, 218
+Sekti, 73
+Sem, 13
+Seman, 14
+Semnah, 101
+Semsuu, 164
+Semt Ament, 44
+Semti, 38
+Seneferu, 27, 28, 29, 100, 156
+Senmut, 208
+Senut, 151
+Sep, 13
+Sept, 57, 85
+Septet, 20
+Seqenenra, 140, 254
+Serapis, 149
+Serpent 30 cubits long, 209
+Serpents, spells against, 43
+Serqet, 57, 91, 220
+Set, 13, 15, 18, 20, 21, 33, 48, 65, 68, 69, 79, 80, 81, 87, 88, 90,
+     92, 218, 220
+  --vilifies Osiris, 2
+Setcher, 128
+Setem, 63
+Seti I, 71, 99, 246, 247, 249
+Set-nekht, 111
+Setu, 133
+Shadow, 192
+Shaiqaemanu, 123
+Shaiu, 112
+Sharhana, 141
+Shartanau, 110, 112, 114
+Shasu, 112, 144
+Sheepskin, 4
+Shekh of caravans, 131
+Shemmu, 76, 151, 152
+Shemit, 50
+Shent, 154
+Shepherd of Israel, 240
+Shepseskaf, 126
+Shert, 129
+Shesmu, 22
+Ship, 208
+  wreck of, 208
+Shipwrecked traveller, story of, 207 ff.
+Shoemaker, 252
+Shu, 16, 60, 61, 69, 72, 74, 85, 86, 220
+ --Hymn to, 222
+Sidon, 189
+Silence, 227, 231
+Silver-gold, 146
+Sinai, 102, 114, 145, 208
+Sistra, 33, 167
+Siwah, 71
+Six Great Houses, 127
+Skin for writing, 4, 7
+Sky-goddess, 18, 20, 44, 47, 69
+Slaughter, 43
+Smait fiends, 81
+Smamiu, 65
+Smaur, 24
+Smen, 21, 248
+Smen Heru, 151
+Smendes, 185
+Smer, 13
+Snakes, 43
+Soane Museum, 247
+Solomon, 224
+Somaliland, 93, 215
+Song of Solomon, 241
+  --the Harper, 242
+Sothis, 20, 24, 85
+Soul, 46
+  of God, 43
+  of Ra, 45
+  of Shu, 61
+  rejoining body, 43
+  talk with, 231
+Souls of Anu, 20, 43
+  of East, 43
+  of Khemenu, 43
+  of Nekhen, 43
+  of Pe, 43
+  of West, 43
+Spells, 12, 41, 250
+  against crocodiles, 57
+  engraved, 43
+Spirit-soul, 18, 44
+Spirit-souls, 22
+  the Four, 21
+Spirits, evil, 246
+  of heaven, 61
+  --of offerings, 11
+Stanley, Sir H.M., 25
+Star-gods, 21, 46
+Stars, 62
+  imperishable, 24
+Sti, 141
+Stinking Face, 53, 80
+Stone for writing upon, 4
+Stonemason, 251
+Stone of Abu, 85
+  of Truth, 60
+Stone-splitter, 25
+Storm, 208
+Storm-god, 189
+Stumbling in Tuat, 43
+Sudan, 4, 100, 133, 145, 165, 207, 215
+Sin, 49
+Sui, 56
+Sun-god, 15, 18, 19, 39, 57, 68, 70, 199, 200, 245, 250
+  Hymn to, 42, 220
+Sutekh, 189
+Suten ta hetep, 149
+Swallow, 43
+Sycamore, 89, 241
+Syene, 165
+Symbols, writing, 1
+Syria, 102, 108, 114, 125, 129, 143, 185, 192, 238
+
+
+Table of Offerings, 18
+Taboo, 51, 56, 57
+Tafnekht, 117, 119, 121, 123, 124
+Taha, 88
+Taherstanef, 44
+Tait, 113
+Taiutchait, 117
+Tale of Two Brothers, 196 ff.
+Talismans, 147
+Talk, subjects of, 230
+Tamera, 53, 110, 111, 112, 164, 167
+Tambourines, 64
+  women, 152
+Tanauna, 112
+Tanis, 81, 185
+Tashenatit, 59
+Taskmasters, 50
+Taste, 220
+Ta-sti, 77, 106, 109
+Ta-tchesert, 47, 48, 64
+Ta-tehen, 119
+Ta-Tenn, 115
+Tatu (Busiris), 44, 45, 46, 61
+Tatunen, 47
+Tax gatherers, 7
+Tchah, 108, 144
+Tchakar-Bal, 186, 193
+Tchakaru, 185, 194
+Tchal, 81
+Tchan, 185
+Tchar, 81
+Tchatchamankh, 27, 28, 29, 34, 36
+Tchatchau, 50, 164
+Tcheser, 242
+  and famine, 183
+Tcheserkara, 142, 144
+Tcheser tcheseru, 146
+Tcheser-tep, 22
+Tefen, 88, 89
+Tefnut, 18, 69, 72, 89, 220, 222
+Tehnah, 119
+Tehuti (god), 1
+  --autobiography of, 145 ff.
+  --em heb, 93
+  --Nekht, 170-4
+Tem, Temu, 19, 22, 39, 56, 57, 60, 67, 76, 77, 91, 111, 116, 121,
+           123, 164, 215, 218, 221, 223
+Temple of Aged One, 48
+  --of Millions of Years, 146
+Temple of the Soul, 47
+Temu-Heru-Khuti, 217
+Temu Khepera, 218
+Tenen, 154
+Tep, 253
+Terres, 133
+Tet amulet of Isis, 43, 56
+  --pillar, 43, 151
+Teta, 9, 127
+  --the magician, 29, 30, 31, 32, 33, 36
+Tetaan, 142
+Tet-Seneferu, 29, 30
+Thaiemhetep, 149 ff.
+Thakra, 112
+Thebans, 67
+Thebes, 68, 79, 92, 93, 104, 109,
+  118, 119, 161, 165, 194, 219,
+  220, 241, 242, 245, 249
+Thehenu, 109, 156;
+  oil of, 18
+Thekansh, 117
+Themeh, 128, 133, 157
+Themehu, 156
+Thenn, 165
+Thennu, 159, 160, 162
+Thent Amen, 185, 188, 191
+  --Mut, 194
+Thenttaamu, 141
+Thes, 138
+Thest, 129
+Thetet, 88, 89
+Thetha, Autobiography of, 137 ff.
+Thieves, prosecution of, 254
+This, 138
+Thoth, 1-4, 13, 29, 30, 32, 37, 43,
+  45, 47, 48, 50, 55, 56, 60, 61, 67,
+  78, 82, 84, 87, 88, 91, 92, 120,
+  151, 176, 207, 218, 220, 222, 248
+  city of, 39
+Thothmes I, 103, 144, 145
+  --II, 102, 103, 144
+  --III, 99, 103, 106, 144, 145, 154
+Throne, crystal, 24
+Thunders, 250
+Thunderstorm, 18
+Tomb, 42, 242
+Tongue, 230
+Transformations, 43
+Transmutation of offerings, 17, 49
+Tree of Life, 220
+Triad, 69
+Truth, 47, 48, 66, 218, 221, 236, 249
+Truth, goddess of, 61
+  --Hall of, 60
+  --Lake of, 54
+  --Stone of, 60
+Tuat, 11, 41, 43, 60, 61, 115, 219, 244, 245, 247
+  chamber, 17, 123, 151
+  described, 40, 56
+Tuataua ships, 100
+Tuauf, Precepts of, 250
+Tuf, 20
+Turin Papyri, 37, 99
+Turquoise, 238
+Two Brothers, the, 109, 196
+  --ears of king, 151
+  --eyes of king, 151
+  --Lands, 115
+  --Men, 218
+  --Sisters, 109
+  --Treasuries, 148
+Tyre, 186
+
+
+Uahankh, 137, 138, 139
+Uarkathar, 189
+Uart, 129
+Uartha, 186
+Uasheshu, 112
+Uatchet, 60, 79, 82, 162
+Uatch-merti, 57
+Uatchti, 215
+Uauat, 128, 131, 208
+Uauatet, 77, 82, 84
+Ubaaner, 25, 26, 27, 36
+Uhat, 133
+Un, 119
+Una, Autobiography of, 127 ff.
+Unas, 9, 18, 20, 21, 22
+Understanding, 220
+Unguents, the Seven, 13, 243
+Un-Nefer, 44, 45, 46, 51, 63, 65, 67
+Unti, 40
+Unuamen, Travels of, 185 ff.
+Upuatu, 21
+Ur-kherp-hem, 152, 153
+Urmau, 32
+Urrit, 164
+Urrt Crown, 15, 46, 215, 216
+Userhat, 185
+Userkaf, 36, 126
+Userenra, 127
+Usert, 89
+Usertsen I, 135, 155
+  --III, 99, 101, 152
+Uthentiu, 109
+
+
+Valley of Acacia, 200, 201, 203
+Vegetation, 70
+Venus, 24
+Vignettes of Book of the Dead, 39
+Vital power, 11
+Vulture amulet, 43
+
+
+Wadi an-Natrun, 169
+Wadi Halfah, 101
+  --Magharah, 208
+Washerman, 252
+Water, boiling, 43
+  celestial, 216
+  holy, 60, 66
+  offering, 229
+  supply, 43
+  fowl, 19
+Wax figures, 68
+Weighing of words, 22
+West, souls of, 43
+Westcar Papyrus, 25
+Wheat, 45
+Whip, 215
+Whirlwind, 250
+White Wall, 121, 151, 153
+Wife, burning of a, 27
+  duties to, 227
+Wine, 17
+Winged Disk, 77
+Wisdom, 227
+Wolf-god, 57
+Woman, the strange, 228
+Wood for writing upon, 4
+Words, ill-natured, 230
+  of power, 41, 42, 75, 246
+Work, importance of, 227
+  to avoid, 42
+Worms in tomb, 43
+Writing, boards for, 7
+  exercises in, 7
+  three kinds of, 1 ff.
+  sacred, 1
+  materials, 4
+
+
+Zoan, 81, 185
+
+
+
+
+                   Printed by BALLANTYNE, HANSON & Co.
+                       at Paul's Work, Edinburgh
+
+
+
+
+
+End of the Project Gutenberg EBook of The Literature of the Ancient Egyptians
+by E. A. Wallis Budge
+
+*** END OF THIS PROJECT GUTENBERG EBOOK EGYPTIAN LITERATURE ***
+
+***** This file should be named 15932-8.txt or 15932-8.zip *****
+This and all associated files of various formats will be found in:
+        https://www.gutenberg.org/1/5/9/3/15932/
+
+Produced by Jonathan Ingram, Peter Barozzi and the Online
+Distributed Proofreading Team.
+
+
+Updated editions will replace the previous one--the old editions
+will be renamed.
+
+Creating the works from public domain print editions means that no
+one owns a United States copyright in these works, so the Foundation
+(and you!) can copy and distribute it in the United States without
+permission and without paying copyright royalties.  Special rules,
+set forth in the General Terms of Use part of this license, apply to
+copying and distributing Project Gutenberg-tm electronic works to
+protect the PROJECT GUTENBERG-tm concept and trademark.  Project
+Gutenberg is a registered trademark, and may not be used if you
+charge for the eBooks, unless you receive specific permission.  If you
+do not charge anything for copies of this eBook, complying with the
+rules is very easy.  You may use this eBook for nearly any purpose
+such as creation of derivative works, reports, performances and
+research.  They may be modified and printed and given away--you may do
+practically ANYTHING with public domain eBooks.  Redistribution is
+subject to the trademark license, especially commercial
+redistribution.
+
+
+
+*** START: FULL LICENSE ***
+
+THE FULL PROJECT GUTENBERG LICENSE
+PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK
+
+To protect the Project Gutenberg-tm mission of promoting the free
+distribution of electronic works, by using or distributing this work
+(or any other work associated in any way with the phrase "Project
+Gutenberg"), you agree to comply with all the terms of the Full Project
+Gutenberg-tm License (available with this file or online at
+https://gutenberg.org/license).
+
+
+Section 1.  General Terms of Use and Redistributing Project Gutenberg-tm
+electronic works
+
+1.A.  By reading or using any part of this Project Gutenberg-tm
+electronic work, you indicate that you have read, understand, agree to
+and accept all the terms of this license and intellectual property
+(trademark/copyright) agreement.  If you do not agree to abide by all
+the terms of this agreement, you must cease using and return or destroy
+all copies of Project Gutenberg-tm electronic works in your possession.
+If you paid a fee for obtaining a copy of or access to a Project
+Gutenberg-tm electronic work and you do not agree to be bound by the
+terms of this agreement, you may obtain a refund from the person or
+entity to whom you paid the fee as set forth in paragraph 1.E.8.
+
+1.B.  "Project Gutenberg" is a registered trademark.  It may only be
+used on or associated in any way with an electronic work by people who
+agree to be bound by the terms of this agreement.  There are a few
+things that you can do with most Project Gutenberg-tm electronic works
+even without complying with the full terms of this agreement.  See
+paragraph 1.C below.  There are a lot of things you can do with Project
+Gutenberg-tm electronic works if you follow the terms of this agreement
+and help preserve free future access to Project Gutenberg-tm electronic
+works.  See paragraph 1.E below.
+
+1.C.  The Project Gutenberg Literary Archive Foundation ("the Foundation"
+or PGLAF), owns a compilation copyright in the collection of Project
+Gutenberg-tm electronic works.  Nearly all the individual works in the
+collection are in the public domain in the United States.  If an
+individual work is in the public domain in the United States and you are
+located in the United States, we do not claim a right to prevent you from
+copying, distributing, performing, displaying or creating derivative
+works based on the work as long as all references to Project Gutenberg
+are removed.  Of course, we hope that you will support the Project
+Gutenberg-tm mission of promoting free access to electronic works by
+freely sharing Project Gutenberg-tm works in compliance with the terms of
+this agreement for keeping the Project Gutenberg-tm name associated with
+the work.  You can easily comply with the terms of this agreement by
+keeping this work in the same format with its attached full Project
+Gutenberg-tm License when you share it without charge with others.
+
+1.D.  The copyright laws of the place where you are located also govern
+what you can do with this work.  Copyright laws in most countries are in
+a constant state of change.  If you are outside the United States, check
+the laws of your country in addition to the terms of this agreement
+before downloading, copying, displaying, performing, distributing or
+creating derivative works based on this work or any other Project
+Gutenberg-tm work.  The Foundation makes no representations concerning
+the copyright status of any work in any country outside the United
+States.
+
+1.E.  Unless you have removed all references to Project Gutenberg:
+
+1.E.1.  The following sentence, with active links to, or other immediate
+access to, the full Project Gutenberg-tm License must appear prominently
+whenever any copy of a Project Gutenberg-tm work (any work on which the
+phrase "Project Gutenberg" appears, or with which the phrase "Project
+Gutenberg" is associated) is accessed, displayed, performed, viewed,
+copied or distributed:
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+1.E.2.  If an individual Project Gutenberg-tm electronic work is derived
+from the public domain (does not contain a notice indicating that it is
+posted with permission of the copyright holder), the work can be copied
+and distributed to anyone in the United States without paying any fees
+or charges.  If you are redistributing or providing access to a work
+with the phrase "Project Gutenberg" associated with or appearing on the
+work, you must comply either with the requirements of paragraphs 1.E.1
+through 1.E.7 or obtain permission for the use of the work and the
+Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or
+1.E.9.
+
+1.E.3.  If an individual Project Gutenberg-tm electronic work is posted
+with the permission of the copyright holder, your use and distribution
+must comply with both paragraphs 1.E.1 through 1.E.7 and any additional
+terms imposed by the copyright holder.  Additional terms will be linked
+to the Project Gutenberg-tm License for all works posted with the
+permission of the copyright holder found at the beginning of this work.
+
+1.E.4.  Do not unlink or detach or remove the full Project Gutenberg-tm
+License terms from this work, or any files containing a part of this
+work or any other work associated with Project Gutenberg-tm.
+
+1.E.5.  Do not copy, display, perform, distribute or redistribute this
+electronic work, or any part of this electronic work, without
+prominently displaying the sentence set forth in paragraph 1.E.1 with
+active links or immediate access to the full terms of the Project
+Gutenberg-tm License.
+
+1.E.6.  You may convert to and distribute this work in any binary,
+compressed, marked up, nonproprietary or proprietary form, including any
+word processing or hypertext form.  However, if you provide access to or
+distribute copies of a Project Gutenberg-tm work in a format other than
+"Plain Vanilla ASCII" or other format used in the official version
+posted on the official Project Gutenberg-tm web site (www.gutenberg.org),
+you must, at no additional cost, fee or expense to the user, provide a
+copy, a means of exporting a copy, or a means of obtaining a copy upon
+request, of the work in its original "Plain Vanilla ASCII" or other
+form.  Any alternate format must include the full Project Gutenberg-tm
+License as specified in paragraph 1.E.1.
+
+1.E.7.  Do not charge a fee for access to, viewing, displaying,
+performing, copying or distributing any Project Gutenberg-tm works
+unless you comply with paragraph 1.E.8 or 1.E.9.
+
+1.E.8.  You may charge a reasonable fee for copies of or providing
+access to or distributing Project Gutenberg-tm electronic works provided
+that
+
+- You pay a royalty fee of 20% of the gross profits you derive from
+     the use of Project Gutenberg-tm works calculated using the method
+     you already use to calculate your applicable taxes.  The fee is
+     owed to the owner of the Project Gutenberg-tm trademark, but he
+     has agreed to donate royalties under this paragraph to the
+     Project Gutenberg Literary Archive Foundation.  Royalty payments
+     must be paid within 60 days following each date on which you
+     prepare (or are legally required to prepare) your periodic tax
+     returns.  Royalty payments should be clearly marked as such and
+     sent to the Project Gutenberg Literary Archive Foundation at the
+     address specified in Section 4, "Information about donations to
+     the Project Gutenberg Literary Archive Foundation."
+
+- You provide a full refund of any money paid by a user who notifies
+     you in writing (or by e-mail) within 30 days of receipt that s/he
+     does not agree to the terms of the full Project Gutenberg-tm
+     License.  You must require such a user to return or
+     destroy all copies of the works possessed in a physical medium
+     and discontinue all use of and all access to other copies of
+     Project Gutenberg-tm works.
+
+- You provide, in accordance with paragraph 1.F.3, a full refund of any
+     money paid for a work or a replacement copy, if a defect in the
+     electronic work is discovered and reported to you within 90 days
+     of receipt of the work.
+
+- You comply with all other terms of this agreement for free
+     distribution of Project Gutenberg-tm works.
+
+1.E.9.  If you wish to charge a fee or distribute a Project Gutenberg-tm
+electronic work or group of works on different terms than are set
+forth in this agreement, you must obtain permission in writing from
+both the Project Gutenberg Literary Archive Foundation and Michael
+Hart, the owner of the Project Gutenberg-tm trademark.  Contact the
+Foundation as set forth in Section 3 below.
+
+1.F.
+
+1.F.1.  Project Gutenberg volunteers and employees expend considerable
+effort to identify, do copyright research on, transcribe and proofread
+public domain works in creating the Project Gutenberg-tm
+collection.  Despite these efforts, Project Gutenberg-tm electronic
+works, and the medium on which they may be stored, may contain
+"Defects," such as, but not limited to, incomplete, inaccurate or
+corrupt data, transcription errors, a copyright or other intellectual
+property infringement, a defective or damaged disk or other medium, a
+computer virus, or computer codes that damage or cannot be read by
+your equipment.
+
+1.F.2.  LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right
+of Replacement or Refund" described in paragraph 1.F.3, the Project
+Gutenberg Literary Archive Foundation, the owner of the Project
+Gutenberg-tm trademark, and any other party distributing a Project
+Gutenberg-tm electronic work under this agreement, disclaim all
+liability to you for damages, costs and expenses, including legal
+fees.  YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT
+LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE
+PROVIDED IN PARAGRAPH F3.  YOU AGREE THAT THE FOUNDATION, THE
+TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE
+LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR
+INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH
+DAMAGE.
+
+1.F.3.  LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a
+defect in this electronic work within 90 days of receiving it, you can
+receive a refund of the money (if any) you paid for it by sending a
+written explanation to the person you received the work from.  If you
+received the work on a physical medium, you must return the medium with
+your written explanation.  The person or entity that provided you with
+the defective work may elect to provide a replacement copy in lieu of a
+refund.  If you received the work electronically, the person or entity
+providing it to you may choose to give you a second opportunity to
+receive the work electronically in lieu of a refund.  If the second copy
+is also defective, you may demand a refund in writing without further
+opportunities to fix the problem.
+
+1.F.4.  Except for the limited right of replacement or refund set forth
+in paragraph 1.F.3, this work is provided to you 'AS-IS' WITH NO OTHER
+WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO
+WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE.
+
+1.F.5.  Some states do not allow disclaimers of certain implied
+warranties or the exclusion or limitation of certain types of damages.
+If any disclaimer or limitation set forth in this agreement violates the
+law of the state applicable to this agreement, the agreement shall be
+interpreted to make the maximum disclaimer or limitation permitted by
+the applicable state law.  The invalidity or unenforceability of any
+provision of this agreement shall not void the remaining provisions.
+
+1.F.6.  INDEMNITY - You agree to indemnify and hold the Foundation, the
+trademark owner, any agent or employee of the Foundation, anyone
+providing copies of Project Gutenberg-tm electronic works in accordance
+with this agreement, and any volunteers associated with the production,
+promotion and distribution of Project Gutenberg-tm electronic works,
+harmless from all liability, costs and expenses, including legal fees,
+that arise directly or indirectly from any of the following which you do
+or cause to occur: (a) distribution of this or any Project Gutenberg-tm
+work, (b) alteration, modification, or additions or deletions to any
+Project Gutenberg-tm work, and (c) any Defect you cause.
+
+
+Section  2.  Information about the Mission of Project Gutenberg-tm
+
+Project Gutenberg-tm is synonymous with the free distribution of
+electronic works in formats readable by the widest variety of computers
+including obsolete, old, middle-aged and new computers.  It exists
+because of the efforts of hundreds of volunteers and donations from
+people in all walks of life.
+
+Volunteers and financial support to provide volunteers with the
+assistance they need, is critical to reaching Project Gutenberg-tm's
+goals and ensuring that the Project Gutenberg-tm collection will
+remain freely available for generations to come.  In 2001, the Project
+Gutenberg Literary Archive Foundation was created to provide a secure
+and permanent future for Project Gutenberg-tm and future generations.
+To learn more about the Project Gutenberg Literary Archive Foundation
+and how your efforts and donations can help, see Sections 3 and 4
+and the Foundation web page at https://www.pglaf.org.
+
+
+Section 3.  Information about the Project Gutenberg Literary Archive
+Foundation
+
+The Project Gutenberg Literary Archive Foundation is a non profit
+501(c)(3) educational corporation organized under the laws of the
+state of Mississippi and granted tax exempt status by the Internal
+Revenue Service.  The Foundation's EIN or federal tax identification
+number is 64-6221541.  Its 501(c)(3) letter is posted at
+https://pglaf.org/fundraising.  Contributions to the Project Gutenberg
+Literary Archive Foundation are tax deductible to the full extent
+permitted by U.S. federal laws and your state's laws.
+
+The Foundation's principal office is located at 4557 Melan Dr. S.
+Fairbanks, AK, 99712., but its volunteers and employees are scattered
+throughout numerous locations.  Its business office is located at
+809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887, email
+business@pglaf.org.  Email contact links and up to date contact
+information can be found at the Foundation's web site and official
+page at https://pglaf.org
+
+For additional contact information:
+     Dr. Gregory B. Newby
+     Chief Executive and Director
+     gbnewby@pglaf.org
+
+
+Section 4.  Information about Donations to the Project Gutenberg
+Literary Archive Foundation
+
+Project Gutenberg-tm depends upon and cannot survive without wide
+spread public support and donations to carry out its mission of
+increasing the number of public domain and licensed works that can be
+freely distributed in machine readable form accessible by the widest
+array of equipment including outdated equipment.  Many small donations
+($1 to $5,000) are particularly important to maintaining tax exempt
+status with the IRS.
+
+The Foundation is committed to complying with the laws regulating
+charities and charitable donations in all 50 states of the United
+States.  Compliance requirements are not uniform and it takes a
+considerable effort, much paperwork and many fees to meet and keep up
+with these requirements.  We do not solicit donations in locations
+where we have not received written confirmation of compliance.  To
+SEND DONATIONS or determine the status of compliance for any
+particular state visit https://pglaf.org
+
+While we cannot and do not solicit contributions from states where we
+have not met the solicitation requirements, we know of no prohibition
+against accepting unsolicited donations from donors in such states who
+approach us with offers to donate.
+
+International donations are gratefully accepted, but we cannot make
+any statements concerning tax treatment of donations received from
+outside the United States.  U.S. laws alone swamp our small staff.
+
+Please check the Project Gutenberg Web pages for current donation
+methods and addresses.  Donations are accepted in a number of other
+ways including including checks, online payments and credit card
+donations.  To donate, please visit: https://pglaf.org/donate
+
+
+Section 5.  General Information About Project Gutenberg-tm electronic
+works.
+
+Professor Michael S. Hart was the originator of the Project Gutenberg-tm
+concept of a library of electronic works that could be freely shared
+with anyone.  For thirty years, he produced and distributed Project
+Gutenberg-tm eBooks with only a loose network of volunteer support.
+
+
+Project Gutenberg-tm eBooks are often created from several printed
+editions, all of which are confirmed as Public Domain in the U.S.
+unless a copyright notice is included.  Thus, we do not necessarily
+keep eBooks in compliance with any particular paper edition.
+
+
+Most people start at our Web site which has the main PG search facility:
+
+     https://www.gutenberg.org
+
+This Web site includes information about Project Gutenberg-tm,
+including how to make donations to the Project Gutenberg Literary
+Archive Foundation, how to help produce our new eBooks, and how to
+subscribe to our email newsletter to hear about new eBooks.
diff --git a/15932-8.zip b/15932-8.zip
new file mode 100644
index 0000000..2816ee3
--- /dev/null
+++ b/15932-8.zip
diff --git a/15932-h.zip b/15932-h.zip
new file mode 100644
index 0000000..3a79b95
--- /dev/null
+++ b/15932-h.zip
diff --git a/15932-h/15932-h.htm b/15932-h/15932-h.htm
new file mode 100644
index 0000000..2a14771
--- /dev/null
+++ b/15932-h/15932-h.htm
@@ -0,0 +1,12522 @@
+<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN"
+    "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd">
+
+<html xmlns="http://www.w3.org/1999/xhtml">
+  <head>
+    <meta http-equiv="Content-Type" content="text/html;charset=iso-8859-1" />
+    <title>
+      The Project Gutenberg eBook of The Literature of the Ancient Egyptians, by E.A. Wallis Budge
+    </title>
+    <style type="text/css">
+/*<![CDATA[  XML blockout */
+<!--
+    p {  margin-top: .75em;
+         text-align: justify;
+         margin-bottom: .75em;
+         }
+    h1,h2,h3,h4,h5,h6 {
+         text-align: center; /* all headings centered */
+         clear: both;
+         }
+    hr { width: 33%;
+	 margin-top: 2em;
+	 margin-bottom: 2em;
+         margin-left: auto;
+         margin-right: auto;
+         clear: both;
+       }
+
+    h2.index-letter { text-align: left; padding-left: 2em; margin-bottom: 0.75em; margin-top: 1.5em }
+
+    table {margin-left: auto; margin-right: auto;}
+
+    body{margin-left: 10%;
+         margin-right: 10%;
+        }
+
+     li       {list-style-type: none}
+    .linenum  {position: absolute; top: auto; left: 4%;} /* poetry number */
+    .blockquot{margin-left: 5%; margin-right: 10%;}
+    .sidenote {width: 20%; padding-bottom: .5em; padding-top: .5em;
+               padding-left: .5em; padding-right: .5em; margin-left: 1em;
+               float: right; clear: right; margin-top: 1em;
+               font-size: smaller; background: #eeeeee; border: dashed 1px;}
+
+    .bb       {border-bottom: solid 2px;}
+    .bl       {border-left: solid 2px;}
+    .bt       {border-top: solid 2px;}
+    .br       {border-right: solid 2px;}
+    .bbox     {border: solid 2px;}
+
+    .center   {text-align: center;}
+    .smcap    {font-variant: small-caps;}
+    .u        {text-decoration: underline;}
+
+    .caption  {font-weight: bold;}
+
+    .figcenter   {margin: auto; text-align: center;}
+
+    .figleft     {float: left; clear: left; margin-left: 0; margin-bottom: 1em; margin-top:
+                 1em; margin-right: 1em; padding: 0; text-align: center;}
+
+    .figright    {float: right; clear: right; margin-left: 1em; margin-bottom: 1em;
+                 margin-top: 1em; margin-right: 0; padding: 0; text-align: center;}
+
+    .footnotes        {border: dashed 1px;}
+    .footnote         {margin-left: 10%; margin-right: 10%; font-size: 0.9em;}
+    .footnote .label  {position: absolute; right: 84%; text-align: right;}
+    .fnanchor         {vertical-align: super; font-size: .8em; text-decoration: none;}
+
+ ins.correction {border-bottom-style: dotted; border-bottom-color: red; border-bottom-width: 1px;}
+    .return     {text-align: center; margin-top: 2em; margin-bottom: 0; text-indent: 0; font-size: 85%}
+    .pagenum    {position: absolute; left: 92%; font-size: 70%; text-align: right;} /* page numbers */
+    .sig        {margin-left: 65%;}
+
+    .toc_indent {width: 30px;}
+    .toc_main   {width: 80%;}
+    .toi_main   {width: 65%;}
+    .table_fpl  {width: 225px;}
+    .table_fpr  {width: 325px;}
+
+    .poem             {margin-left:10%; margin-right:10%; text-align: left;}
+    .poem br          {display: none;}
+    .poem .stanza     {margin: 1em 0em 1em 0em;}
+    .poem span.i0     {display: block; margin-left: 0em;}
+    .poem span.i2     {display: block; margin-left: 2em;}
+    .poem span.i4     {display: block; margin-left: 4em;}
+    // -->
+    /* XML end  ]]>*/
+    </style>
+  </head>
+<body>
+
+
+<pre>
+
+The Project Gutenberg EBook of The Literature of the Ancient Egyptians
+by E. A. Wallis Budge
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: The Literature of the Ancient Egyptians
+
+Author: E. A. Wallis Budge
+
+Release Date: May 29, 2005 [EBook #15932]
+
+Language: English
+
+Character set encoding: ISO-8859-1
+
+*** START OF THIS PROJECT GUTENBERG EBOOK EGYPTIAN LITERATURE ***
+
+
+
+
+Produced by Jonathan Ingram, Peter Barozzi and the Online
+Distributed Proofreading Team.
+
+
+
+
+
+
+</pre>
+
+
+
+
+<!-- FRONTISPIECE -->
+
+<div class="figcenter">
+   <a name="frontispiece" id="frontispiece"></a>
+   <a href="images/pg_001_f.jpg" >
+     <img src="images/pg_001_t.jpg" width="600" height="435"
+        alt="The Elysian Fields of the Egyptians according to the Papyrus of Ani." title="The Elysian Fields of the Egyptians according to the Papyrus of Ani." /></a>
+</div>
+
+<div class="centered"><table border="0" cellpadding="1" cellspacing="0" summary="PF">
+<tr><td align='left' class="table_fpl"></td><td align='left' class="table_fpr"></td></tr>
+<tr><td align='center' colspan="2"><span class="smcap"><b>The Elysian Fields of the Egyptians according to the Papyrus of Ani.</b></span></td></tr>
+<tr><td align='left' class="table_fpl"><small><b>1.</b> Ani adoring the gods of Sekhet-Aaru.</small></td><td align='left' class="table_fpr"><small><b>3.</b> Ani ploughing in the Other World.</small></td></tr>
+<tr><td align='left' class="table_fpl"><small><b>2.</b> Ani reaping in the Other World.</small></td><td align='left' class="table_fpr"><small><b>4.</b> The abode of the perfect spirits, and the magical boats.</small></td></tr>
+</table>
+</div>
+
+<!-- END FRONTISPIECE -->
+
+<hr style="width: 65%;" />
+
+<h1>THE<br />
+
+LITERATURE<br />
+
+OF THE<br />
+
+ANCIENT EGYPTIANS<br /><br /></h1>
+
+<h3>BY<br /><br /></h3>
+
+<h2>E.A. WALLIS BUDGE, M.A., LITT.D.</h2>
+
+<p class="center"><i>Sometime Scholar of Christ's College, Cambridge, and Tyrwhitt<br />
+Hebrew Scholar; Keeper of the Department of Egyptian<br />
+and Assyrian Antiquities in the British Museum</i><br /><br /><br /></p>
+
+
+<p class="center"><b><big>1914</big></b><br /><br /></p>
+
+
+<h2>LONDON<br />
+J.M. DENT &amp; SONS LIMITED<br />
+Aldine House, Bedford Street, W.C.<br /><br />
+</h2>
+
+
+<div><span class="pagenum"><a name="Pg_-8" id="Pg_-8" title="Pg_-8">[v]</a></span></div>
+
+<hr style="width: 65%;" />
+<h2><a name="PREFACE" id="PREFACE"></a>PREFACE</h2>
+
+
+<p>This little book is intended to serve as an elementary
+introduction to the study of Egyptian Literature. Its
+object is to present a short series of specimens of Egyptian
+compositions, which represent all the great periods of
+literary activity in Egypt under the Pharaohs, to all who are
+interested in the study of the mental development of ancient
+nations. It is not addressed to the Egyptological specialist,
+to whom, as a matter of course, its contents are well known,
+and therefore its pages are not loaded with elaborate notes
+and copious references. It represents, I believe, the first
+attempt made to place before the public a summary of the
+principal contents of Egyptian Literature in a handy and
+popular form.</p>
+
+<p>The specimens of native Egyptian Literature printed
+herein are taken from tombs, papyri, stel&aelig;, and other
+monuments, and, with few exceptions, each specimen is complete
+in itself. Translations of most of the texts have
+appeared in learned works written by Egyptologists in
+English, French, German, and Italian, but some appear in
+English for the first time. In every case I have collated
+my own translations with the texts, and, thanks to the
+accurate editions of texts which have appeared in recent
+years, it has been found possible to make many hitherto
+difficult passages clear. The translations are as literal as
+the difference between the Egyptian and English idioms
+will permit, but it has been necessary to insert particles
+and often to invert the order of the words in the original
+works in order to produce a connected meaning in English.
+The result of this has been in many cases to break up the
+<span class="pagenum"><a name="Pg_-7" id="Pg_-7" title="Pg_-7">[vi]</a></span> short abrupt sentences in which the Egyptian author delighted,
+and which he used frequently with dramatic effect.
+Extraordinarily concise phrases have been paraphrased, but
+the meanings given to several unknown words often represent
+guess-work.</p>
+
+<p>In selecting the texts for translation in this book an
+attempt has been made to include compositions that are
+not only the best of their kind, but that also illustrate the
+most important branches of Egyptian Literature. Among
+these religious, mythological, and moral works bulk largely,
+and in many respects these represent the peculiar bias of the
+mind of the ancient Egyptian better than compositions of
+a purely historical character. No man was more alive to
+his own material interests, but no man has ever valued the
+things of this world less in comparison with the salvation
+of his soul and the preservation of his physical body. The
+immediate result of this was a perpetual demand on his
+part for information concerning the Other World, and for
+guidance during his life in this world. The priests attempted
+to satisfy his craving for information by composing the
+Books of the Dead and the other funerary works with which
+we are acquainted, and the popularity of these works seems
+to show that they succeeded. From the earliest times the
+Egyptians regarded a life of moral excellence upon earth
+as a necessary introduction to the life which he hoped to
+live with the blessed in heaven. And even in pyramid
+times he conceived the idea of the existence of a God Who
+judged rightly, and Who set "right in the place of wrong."
+This fact accounts for the reverence in which he held the
+Precepts of Ptah-hetep, Kaqemna, Herutataf, Amenemh&#257;t I,
+Ani, Tuauf, Amen-hetep, and other sages. To him, as to
+all Africans, the Other World was a very real thing, and
+death and the Last Judgment were common subjects of
+his daily thoughts. The great antiquity of this characteristic
+of the Egyptian is proved by a passage in a Book of
+Precepts, which was written by a king of the ninth or tenth
+dynasty for his son, who reigned under the name of Merikar&#257;.
+The royal writer in it reminds his son that the Chiefs [of Osiris]
+<span class="pagenum"><a name="Pg_-6" id="Pg_-6" title="Pg_-6">[vii]</a></span>who judge sinners perform their duty with merciless justice
+on the Day of Judgment. It is useless to assume that length
+of years will be accepted by them as a plea of justification.
+With them the lifetime of a man is only regarded as a
+moment. After death these Chiefs must be faced, and the
+only things that they will consider will be his works. Life
+in the Other World is for ever, and only the reckless fool
+forgets this fact. The man who has led a life free from lies
+and deceit shall live after death like a god.</p>
+
+<p>The reader who wishes to continue his studies of Egyptian
+Literature will find abundant material in the list of works
+given on <a href="#Pg_256">pp. 256-8.</a></p>
+
+<p class="sig">E.A. WALLIS BUDGE.</p>
+
+<p>
+<span class="smcap">British Museum</span>,<br />
+<i>April</i> 17, 1914.<br />
+</p>
+
+
+<div ><span class="pagenum"><a name="Pg_-5" id="Pg_-5" title="Pg_-5">[ix]</a></span></div>
+
+
+<hr style="width: 65%;" />
+<div><h2><a name="contents" id="contents"></a>CONTENTS.</h2></div>
+
+
+<!-- TABLE OF CONTENTS -->
+
+<div class="centered"><table border="0" cellpadding="1" cellspacing="1" summary="ToC">
+<tr><td align='right'></td><td class="toc_indent"></td><td class="toc_main"></td><td align='right'></td></tr>
+
+<tr><td align='right'><b>I</b>.&nbsp;&nbsp;</td><td align='left' colspan="2"><span class="smcap"><b>Thoth, the Author of Egyptian Literature.<br />Writing Materials, Papyrus, Ink and Ink-pot, Palette, &amp;c.</b></span></td><td align='right'><a href="#Pg_1">1</a></td></tr>
+<tr><td align='right'></td><td align='left'>&nbsp;</td><td align='left'></td><td align='right'></td></tr>
+
+<tr><td align='right'><b>II.</b>&nbsp;&nbsp;</td><td align='left' colspan="2"><span class="smcap"><b>The Pyramid Texts:</b></span></td><td align='right'><a href="#Pg_9">9</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>The Book of Opening the Mouth</td><td align='right'><a href="#Pg_13">13</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>The Liturgy of Funerary Offerings</td><td align='right'><a href="#Pg_16">16</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>Hymns to the Sky-goddess and Sun-god</td><td align='right'><a href="#Pg_18">18</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>The King in Heaven</td><td align='right'><a href="#Pg_20">20</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>The Hunting and Slaughter of the Gods by the King</td><td align='right'><a href="#Pg_21">21</a></td></tr>
+<tr><td align='right'></td><td align='left'>&nbsp;</td><td align='left'></td><td align='right'></td></tr>
+
+<tr><td align='right'><b>III.</b>&nbsp;&nbsp;</td><td align='left' colspan="2"><span class="smcap"><b>Stories of Magicians who Lived under the Ancient Empire:</b></span></td><td align='right'><a href="#Pg_25">25</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>Ubaaner and the Wax Crocodile</td><td align='right'><a href="#Pg_25">25</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>The Magician Tchatcham&#257;nkh and the Gold Ornament</td><td align='right'><a href="#Pg_27">27</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>Teta, who restored Life to Dead Animals, &amp;c.</td><td align='right'><a href="#Pg_29">29</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>Rut-tetet and the Three Sons of R&#257;</td><td align='right'><a href="#Pg_33">33</a></td></tr>
+<tr><td align='right'></td><td align='left'>&nbsp;</td><td align='left'></td><td align='right'></td></tr>
+
+<tr><td align='right'><b>IV.</b>&nbsp;&nbsp;</td><td align='left' colspan="2"><span class="smcap"><b>The Book of the Dead:</b></span></td><td align='right'><a href="#Pg_37">37</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>Summary of Chapters</td><td align='right'><a href="#Pg_42">42</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>Hymns, Litany, and Extracts from the Book of the Dead</td><td align='right'><a href="#Pg_44">44</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>The Great Judgment</td><td align='right'><a href="#Pg_51">51</a></td></tr>
+<tr><td align='right'></td><td align='left'>&nbsp;</td><td align='left'></td><td align='right'></td></tr>
+
+<tr><td align='right'><b>V.</b>&nbsp;&nbsp;</td><td align='left' colspan="2"><span class="smcap"><b>Books of the Dead of the Gr&aelig;co-Roman Period:</b></span></td><td align='right'><a href="#Pg_59">59</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>Book of Breathings</td><td align='right'><a href="#Pg_59">59</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>Book of Traversing Eternity</td><td align='right'><a href="#Pg_61">61</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>The Lamentations of Isis and Nephthys</td><td align='right'><a href="#Pg_62">62</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>The Festival Songs of Isis and Nephthys</td><td align='right'><a href="#Pg_64">64</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>The Book of Making Splendid the Spirit of Osiris</td><td align='right'><a href="#Pg_64">64</a></td></tr>
+<tr><td align='right'></td><td align='left'>&nbsp;</td><td align='left'></td><td align='right'></td></tr>
+
+<tr><td align='right'><b>VI.</b>&nbsp;&nbsp;</td><td align='left' colspan="2"><span class="smcap"><b>The Egyptian Story of the Creation</b></span></td><td align='right'><a href="#Pg_67">67</a></td></tr>
+<tr><td align='right'></td><td align='left'>&nbsp;</td><td align='left'></td><td align='right'></td></tr>
+
+<tr><td align='right'><b>VII.</b>&nbsp;&nbsp;</td><td align='left' colspan="2"><span class="smcap"><b>Legends of the Gods:</b></span></td><td align='right'><a href="#Pg_71">71</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>The Destruction of Mankind</td><td align='right'><a href="#Pg_71">71</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>The Legend of R&#257; and Isis</td><td align='right'><a href="#Pg_74">74</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>The Legend of Horus of Behutet</td><td align='right'><a href="#Pg_77">77</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>The Legend of Khnemu and the Seven Years' Famine</td><td align='right'><a href="#Pg_83">83</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>The Legend of the Wanderings of Isis</td><td align='right'><a href="#Pg_87">87</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>The Legend of the Princess of Bekhten</td><td align='right'><a href="#Pg_92">92</a></td></tr>
+<tr><td align='right'></td><td align='left'>&nbsp;</td><td align='left'></td><td align='right'></td></tr>
+
+<tr><td align='right'><b>VIII.</b>&nbsp;&nbsp;</td><td align='left' colspan="2"><span class="smcap"><b>Historical Literature:</b></span></td><td align='right'><a href="#Pg_98">98</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>Extract from the Palermo Stone</td><td align='right'><a href="#Pg_100">100</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>Edict against the Blacks</td><td align='right'><a href="#Pg_101">101</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>Inscription of Usertsen III at Semnah</td><td align='right'><a href="#Pg_101">101</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>Campaign of Thothmes II in the S&#363;d&#257;n</td><td align='right'><a href="#Pg_102">102</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>Capture of Megiddo by Thothmes III</td><td align='right'><a href="#Pg_103">103</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>The Conquests of Thothmes III summarised by Amen-R&#257;</td><td align='right'><a href="#Pg_106">106</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>Summary of the Reign of Rameses III</td><td align='right'><a href="#Pg_110">110</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>The Invasion and Conquest of Egypt by Pi&#257;nkhi</td><td align='right'><a href="#Pg_116">116</a></td></tr>
+<tr><td align='right'></td><td align='left'>&nbsp;</td><td align='left'></td><td align='right'></td></tr>
+
+<tr><td align='right'><b>IX.</b>&nbsp;&nbsp;</td><td align='left' colspan="2"><span class="smcap"><b>Autobiographical Literature:</b></span></td><td align='right'><a href="#Pg_126">126</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>The Autobiography of Una</td><td align='right'><a href="#Pg_127">127</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>The Autobiography of Herkhuf</td><td align='right'><a href="#Pg_131">131</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>The Autobiography of Ameni Amenemh&#257;t</td><td align='right'><a href="#Pg_135">135</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>The Autobiography of Thetha</td><td align='right'><a href="#Pg_137">137</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>The Autobiography of Amasis, the Naval Officer</td><td align='right'><a href="#Pg_140">140</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>The Autobiography of Amasis, surnamed Pen-Nekheb</td><td align='right'><a href="#Pg_143">143</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>The Autobiography of Tehuti, the Erp&#257;</td><td align='right'><a href="#Pg_145">145</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>The Autobiography of Thaiemhetep</td><td align='right'><a href="#Pg_149">149</a></td></tr>
+<tr><td align='right'></td><td align='left'>&nbsp;</td><td align='left'></td><td align='right'></td></tr>
+
+<tr><td align='right'><b>X.</b>&nbsp;&nbsp;</td><td align='left' colspan="2"><span class="smcap"><b>Tales of Travel and Adventure:</b></span></td><td align='right'><a href="#Pg_155">155</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>The Story of Sanehat</td><td align='right'><a href="#Pg_155">155</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>The Story of the Educated Peasant Khuenanpu</td><td align='right'><a href="#Pg_169">169</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>The Journey of the Priest Unu-Amen into Syria</td><td align='right'><a href="#Pg_185">185</a></td></tr>
+<tr><td align='right'></td><td align='left'>&nbsp;</td><td align='left'></td><td align='right'></td></tr>
+
+<tr><td align='right'><b>XI.</b>&nbsp;&nbsp;</td><td align='left' colspan="2"><span class="smcap"><b>Fairy Tales:</b></span></td><td align='right'><a href="#Pg_196">196</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>The Tale of the Two Brothers</td><td align='right'><a href="#Pg_196">196</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>The Story of the Shipwrecked Traveller</td><td align='right'><a href="#Pg_207">207</a></td></tr>
+<tr><td align='right'></td><td align='left'>&nbsp;</td><td align='left'></td><td align='right'></td></tr>
+
+<tr><td align='right'><b>XII.</b>&nbsp;&nbsp;</td><td align='left' colspan="2"><span class="smcap"><b>Egyptian Hymns to the Gods:</b></span></td><td align='right'><a href="#Pg_214">214</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>Hymn to Amen-R&#257;</td><td align='right'><a href="#Pg_214">214</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>Hymn to Amen</td><td align='right'><a href="#Pg_219">219</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>Hymn to the Sun-god</td><td align='right'><a href="#Pg_220">220</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>Hymn to Osiris</td><td align='right'><a href="#Pg_221">221</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>Hymn to Shu</td><td align='right'><a href="#Pg_222">222</a></td></tr>
+<tr><td align='right'></td><td align='left'>&nbsp;</td><td align='left'></td><td align='right'></td></tr>
+
+<tr><td align='right'><b>XIII.</b>&nbsp;&nbsp;</td><td align='left' colspan="2"><span class="smcap"><b>Moral and Philosophical Literature:</b></span></td><td align='right'><a href="#Pg_224">224</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>The Precepts of Ptah-hetep</td><td align='right'><a href="#Pg_225">225</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>The Maxims of Ani</td><td align='right'><a href="#Pg_228">228</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>The Talk of a Man who was tired of Life with His Soul</td><td align='right'><a href="#Pg_231">231</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>The Lament of Khakhepersenb, surnamed Ankhu</td><td align='right'><a href="#Pg_235">235</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>The Lament of Apuur</td><td align='right'><a href="#Pg_236">236</a></td></tr>
+<tr><td align='right'></td><td align='left'>&nbsp;</td><td align='left'></td><td align='right'></td></tr>
+
+<tr><td align='right'><b>XIV.</b>&nbsp;&nbsp;</td><td align='left' colspan="2"><span class="smcap"><b>Egyptian Poetical Compositions:</b></span></td><td align='right'><a href="#Pg_241">241</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>The Poem in the Tomb of Antuf</td><td align='right'><a href="#Pg_242">242</a></td></tr>
+<tr><td align='right'></td><td align='left'>&nbsp;</td><td align='left'></td><td align='right'></td></tr>
+
+<tr><td align='right'><b>XV.</b>&nbsp;&nbsp;</td><td align='left' colspan="2"><span class="smcap"><b>Miscellaneous Literature:</b></span></td><td align='right'><a href="#Pg_244">244</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>The Book of Two Ways</td><td align='right'><a href="#Pg_244">244</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>The Book "Am Tuat"</td><td align='right'><a href="#Pg_244">244</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>The Book of Gates</td><td align='right'><a href="#Pg_246">246</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>The Ritual of Embalmment</td><td align='right'><a href="#Pg_247">247</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>The Ritual of the Divine Cult</td><td align='right'><a href="#Pg_248">248</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>The Book "May My Name Flourish"</td><td align='right'><a href="#Pg_250">250</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>The Book of &#256;apep</td><td align='right'><a href="#Pg_250">250</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>The Instructions of Tuauf</td><td align='right'><a href="#Pg_250">250</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>Medical Papyri</td><td align='right'><a href="#Pg_252">252</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>Magical Papyri</td><td align='right'><a href="#Pg_252">252</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>Legal Documents</td><td align='right'><a href="#Pg_253">253</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>Historical Romances</td><td align='right'><a href="#Pg_254">254</a></td></tr>
+<tr><td align='right'></td><td align='left' class="toc_indent"></td><td align='left'>Mathematical Papyri</td><td align='right'><a href="#Pg_254">254</a></td></tr>
+<tr><td align='right'></td><td align='left'>&nbsp;</td><td align='left'></td><td align='right'></td></tr>
+
+<tr><td align='right'></td><td align='left' colspan="2"><span class="smcap"><b>Editions of Egyptian Texts, Translations, &amp;c.</b></span></td><td align='right'><a href="#Pg_256">256</a></td></tr>
+<tr><td align='right'></td><td align='left'>&nbsp;</td><td align='left'></td><td align='right'></td></tr>
+
+<tr><td align='right'></td><td align='left' colspan="2"><span class="smcap"><b>Index</b></span></td><td align='right'><a href="#Pg_259">259</a></td></tr>
+</table>
+</div>
+
+<div><br /><br /></div>
+
+<div><span class="pagenum"><a name="Pg_-1" id="Pg_-1" title="Pg_-1">[xii]</a></span></div>
+
+
+<hr style="width: 65%;" />
+<div><h2><a name="illustrations" id="illustrations"></a>ILLUSTRATIONS</h2></div>
+
+
+<!-- TABLE OF ILLUSTRATIONS -->
+
+<div class="centered"><table border="0" cellpadding="1" cellspacing="12" summary="ToI">
+<tr><td align='left'></td><td align='right'></td><td align='right'></td></tr>
+<tr><td align='left'><span class="smcap"><b>The Elysian Fields of the Egyptians</b></span></td><td  align='right'></td><td align='right'><a href="#frontispiece"><i>Frontispiece</i></a></td></tr>
+<tr><td align='left'><span class="smcap"><b>Thoth, the Scribe of the Gods</b></span></td><td  align='right'></td><td align='right'><a href="#ill_3">3</a></td></tr>
+<tr><td align='left'><span class="smcap"><b>Thoth and Amen-R&#257; succouring Isis</b></span></td><td  align='right'></td><td align='right'><a href="#ill_5">5</a></td></tr>
+<tr><td align='left'><span class="smcap"><b>Egyptian Writing Palettes</b></span></td><td  align='right'><i>To face</i></td><td align='right'><a href="#ill_6">6</a></td></tr>
+<tr><td align='left'><span class="smcap"><b>Vignette from the Book of the Dead (Chapter XCII)</b></span></td><td  align='right'><i>To face</i></td><td align='right'><a href="#ill_42">42</a></td></tr>
+<tr><td align='left'><span class="smcap"><b>Her-Heru and Queen Netchemet reciting a Hymn</b></span></td><td  align='right'><i>To face</i></td><td align='right'><a href="#ill_44">44</a></td></tr>
+<tr><td align='left'><span class="smcap"><b>Her-Heru and Queen Netchemet standing in the Hall of Osiris</b></span></td><td  align='right'><i>To face</i></td><td align='right'><a href="#ill_52">52</a></td></tr>
+<tr><td align='left'><span class="smcap"><b>Stele relating the Story of the Healing of Bentresht</b></span></td><td  align='right'></td><td align='right'><a href="#ill_94">94</a></td></tr>
+<tr><td align='left'><span class="smcap"><b>Stele on which is cut the Speech of Amen-R&#257;</b></span></td><td  align='right'></td><td align='right'><a href="#ill_107">107</a></td></tr>
+<tr><td align='left'><span class="smcap"><b>A Page from the Great Harris Papyrus</b></span></td><td  align='right'><i>To face</i></td><td align='right'><a href="#ill_110">110</a></td></tr>
+<tr><td align='left'><span class="smcap"><b>Stele on which is cut the Autobiography of Thaiemhetep</b></span></td><td  align='right'></td><td align='right'><a href="#ill_150">150</a></td></tr>
+<tr><td align='left'><span class="smcap"><b>A Page of the Tale of the Two Brothers</b></span></td><td  align='right'><i>To face</i></td><td align='right'><a href="#ill_196">196</a></td></tr>
+</table>
+</div>
+
+
+<div><br /><br /></div>
+
+
+<div><span class="pagenum"><a name="Pg_1" id="Pg_1" title="Pg_1">[1]</a></span></div>
+
+<hr style="width: 65%;" />
+
+<h2>THE LITERATURE OF<br />
+THE ANCIENT EGYPTIANS</h2>
+
+<h2>CHAPTER I</h2>
+
+<h3>THOTH, THE AUTHOR OF EGYPTIAN LITERATURE.<br />
+WRITING MATERIALS, ETC.<br /><br /></h3>
+
+
+<p>The Literature of ancient Egypt is the product of a period
+of about four thousand years, and it was written in three
+kinds of writing, which are called hieroglyphic, hieratic, and
+demotic. In the first of these the characters were pictures
+of objects, in the second the forms of the characters were
+made as simple as possible so that they might be written
+quickly, and in the third many of them lost their picture
+form altogether and became mere symbols. Egyptian
+writing was believed to have been invented by the god
+Tehuti, or Thoth, and as this god was thought to be a form
+of the mind and intellect and wisdom of the God who created
+the heavens and the earth, the picture characters, or hieroglyphs
+as they are called, were held to be holy, or divine, or
+sacred. Certain religious texts were thought to possess
+special virtue when written in hieroglyphs, and the chapters
+and sections of books that were considered to have been
+composed by Thoth himself were believed to possess very
+great power, and to be of the utmost benefit to the dead
+when they were written out for them in hieroglyphs, and
+buried with them in their coffins. Thoth also invented the
+science of numbers, and as he fixed the courses of the sun,
+moon, and stars, and ordered the seasons, he was thought
+to be the first astronomer. He was the lord of wisdom,
+and the possessor of all knowledge, both heavenly and
+<span class="pagenum"><a name="Pg_2" id="Pg_2" title="Pg_2">[2]</a></span>earthly, divine and human; and he was the author of every
+attempt made by man to draw, paint, and carve. As the
+lord and maker of books, and as the skilled scribe, he was
+the clerk of the gods, and kept the registers wherein the
+deeds of men were written down. The deep knowledge of
+Thoth enabled him to find out the truth at all times, and
+this ability caused the Egyptians to assign to him the position
+of Chief Judge of the dead. A very ancient legend
+states that Thoth acted in this capacity in the great trial
+that took place in heaven when Osiris was accused of certain
+crimes by his twin-brother Set, the god of evil. Thoth
+examined the evidence, and proved to the gods that the
+charges made by Set were untrue, and that Osiris had
+spoken the truth and that Set was a liar. For this reason
+every Egyptian prayed that Thoth might act for him as
+he did for Osiris, and that on the day of the Great Judgment
+Thoth might preside over the weighing of his heart
+in the Balance. All the important religious works in all
+periods were believed to have been composed either by
+himself, or by holy scribes who were inspired by him. They
+were believed to be sources of the deepest wisdom, the like
+of which existed in no other books in the world. And it is
+probably to these books that Egypt owed her fame for learning
+and wisdom, which spread throughout all the civilised
+world. The "Books of Thoth," which late popular tradition
+in Egypt declared to be as many as 36,525 in number,
+were revered by both natives and foreigners in a way which
+it is difficult for us in these days to realise. The scribes who
+studied and copied these books were also specially honoured,
+for it was believed that the spirit of Thoth, the twice-great
+and thrice-great god, dwelt in them. The profession of the
+scribe was considered to be most honourable, and its rewards
+were great, for no rank and no dignity were too high for the
+educated scribe. Thoth appears in the papyri and on the
+monuments as an ibis-headed man, and his companion is
+usually a dog-headed ape called "Asten." In the Hall of
+the Great Judgment he is seen holding in one hand a reed
+with which he is writing on a palette the result of the
+<span class="pagenum"><a name="Pg_3" id="Pg_3" title="Pg_3">[3]</a></span>weighing of the heart of the dead man in the Balance. The
+gods accepted the report of Thoth without question, and
+rewarded the good soul and punished the bad according to
+his statement.</p>
+
+
+<!-- ILLUSTRATION PAGE 3 -->
+
+<div class="figcenter">
+   <a name="ill_3" id="ill_3"></a>
+     <img src="images/pg_003.png" width="367" height="700"
+        alt="Thoth, the Scribe of the Gods." title="Thoth, the Scribe of the Gods." />
+<p class="figcenter"><b>Thoth, the Scribe of the Gods.</b></p>
+<br /></div>
+
+
+<p>From the beginning to the end of the history
+<span class="pagenum"><a name="Pg_4" id="Pg_4" title="Pg_4">[4]</a></span>of Egypt the position of Thoth as the "righteous judge,"
+and framer of the laws by which heaven and earth, and
+men and gods were governed, remained unchanged.</p>
+
+<p>The substances used by the Egyptians for writing upon
+were very numerous, but the commonest were stone of
+various kinds, wood, skin, and papyrus. The earliest writings
+were probably traced upon these substances with some
+fluid, coloured black or red, which served as ink. When
+the Egyptians became acquainted with the use of the metals
+they began to cut their writings in stone. The text of one
+of the oldest chapters of the Book of the Dead (LXIV) is
+said in the Rubric to the chapter to have been "found"
+cut upon a block of "alabaster of the south" during the
+reign of Menkaur&#257;, a king of the fourth dynasty, about
+3700 B.C. As time went on and men wanted to write long
+texts or inscriptions, they made great use of wood as a
+writing material, partly on account of the labour and expense
+of cutting in stone. In the British Museum many wooden
+coffins may be seen with their insides covered with religious
+texts, which were written with ink as on paper. Sheepskin,
+or goatskin, was used as a writing material, but its use was
+never general; ancient Egyptian documents written on skin
+or, as we should say, on parchment, are very few. At a
+very early period the Egyptians learned how to make a sort
+of paper, which is now universally known by the name of
+"papyrus." When they made this discovery cannot be
+said, but the hieroglyphic inscriptions of the early dynasties
+contain the picture of a roll of papyrus, and the antiquity
+of the use of papyrus must therefore be very great. Among
+the oldest dated examples of inscribed papyrus may be
+noted some accounts which were written in the reign of King
+Assa (fourth dynasty, 3400 B.C.), and which were found at
+Sakk&#257;rah, about 20 miles to the south of Cairo.</p>
+
+<p>Papyrus was made from the papyrus plant that grew and
+flourished in the swamps and marshes of Lower Egypt,
+and in the shallow pools that were formed by the annual
+Nile flood. It no longer grows in Egypt, but it is found in
+the swamps of the Egyptian S&#363;d&#257;n, where it grows sometimes
+<span class="pagenum"><a name="Pg_5" id="Pg_5" title="Pg_5">[5]</a></span>to a height of 25 feet. The roots and the stem, which
+is often thicker than a man's arm, are used as fuel, and the
+head, which is large and rounded, is in some districts boiled
+and eaten as a vegetable. The Egyptian variety of the
+papyrus plant was smaller than that found in the S&#363;d&#257;n,
+and the Egyptians made their paper from it by cutting the
+inner part of the stem into thin strips, the width of which
+depended upon the thickness of the stem; the length of these
+varied, of course, with the length of the stem.</p>
+
+
+<!-- ILLUSTRATION PAGE 5 -->
+
+<div class="figcenter">
+   <a name="ill_5" id="ill_5"></a>
+     <img src="images/pg_005.png" width="600" height="551"
+        alt="Thoth and Amen-R&#257; Succouring Isis in the Papyrus Swamps." title="Thoth and Amen-R&#257; Succouring Isis in the Papyrus Swamps." />
+<p class="figcenter"><b>Thoth and Amen-R&#257; Succouring Isis in the Papyrus Swamps.</b></p>
+<br /><br /></div>
+
+
+<p>To make a sheet of papyrus several of these strips were laid side by
+side lengthwise, and several others were laid over them
+crosswise. Thus each sheet of papyrus contained two layers,
+which were joined together by means of glue and water or
+<span class="pagenum"><a name="Pg_6" id="Pg_6" title="Pg_6">[6]</a></span>gum. Pliny, a Roman writer, states (Bohn's edition, vol. iii.
+p. 189) that Nile water, which, when in a muddy state, has
+the peculiar qualities of glue, was used in fastening the two
+layers of strips together, but traces of gum have actually
+been found on papyri. The sheets were next pressed and
+then dried in the sun, and when rubbed with a hard polisher
+in order to remove roughnesses, were ready for use.<a name="FNanchor_1_1" id="FNanchor_1_1"></a><a href="#Footnote_1_1" class="fnanchor">[1]</a> By
+adding sheet to sheet, rolls of papyrus of almost any length
+could be made. The longest roll in the British Museum is
+133 feet long by 16&frac12; inches high (Harris Papyrus, No. 1),
+and the second in length is a copy of the Book of the Dead,
+which is 123 feet long and 18&frac12; inches high; the latter contains
+2666 lines of writing arranged in 172 columns. The
+rolls on which ordinary compositions were written were
+much shorter and not so high, for they are rarely more
+than 20 feet long, and are only from 8 to 10 inches in
+height.</p>
+
+<p>The scribe mixed on his palette the paints which he used.
+This palette usually consisted of a piece of alabaster, wood,
+ivory, or slate, from 8 to 16 inches in length and from 2 to 3&frac12;
+inches in width; all four corners were square. At one end
+of the palette a number of oval or circular hollows were
+sunk to hold ink or paint. Down the middle was cut a
+groove, square at one end and sloping at the other, in which
+the writing reeds were placed. These were kept in position
+by a piece of wood glued across the middle of the palette,
+or by a sliding cover, which also served to protect the reeds
+from injury. On the sides of this groove are often found
+inscriptions that give the name of the owner of the palette,
+and that contain prayers to the gods for funerary offerings,
+or invocations to Thoth, the inventor of the art of writing.
+The black ink used by the scribes was made of lamp-black
+or of finely-powdered charcoal mixed with water, to which
+a very small quantity of gum was probably added. Red
+and yellow paint were made from mineral earths or ochres,
+<span class="pagenum"><a name="Pg_7" id="Pg_7" title="Pg_7">[7]</a></span>blue paint was made from lapis-lazuli powder, green paint
+from sulphate of copper, and white paint from lime-white.
+Sometimes the ink was placed in small wide-mouthed pots
+made of Egyptian porcelain or alabaster. The scribe rubbed
+down his colours on a stone slab with a small stone muller.
+The writing reed, which served as a pen, was from 8 to 10
+inches long, and from one-sixteenth to one-eighth of an inch
+in diameter; the end used in writing was bruised and not
+cut. In late times a very much thicker reed was used, and
+then the end was cut like a quill or steel pen. Writing reeds
+of this kind were carried in boxes of wood and metal specially
+made for the purpose. Many specimens of all kinds of
+Egyptian writing materials are to be seen in the Egyptian
+Rooms of the British Museum.</p>
+
+<div class="footnote"><p><a name="Footnote_1_1" id="Footnote_1_1"></a><a href="#FNanchor_1_1"><span class="label">[1]</span></a> In some parts of Mesopotamia where scribes at the present day use rough
+paper made in Russia, each sheet before being written upon is laid upon a
+board and polished by means of a glass bottle.</p></div>
+
+
+
+<!-- ILLUSTRATION PAGE (To face) Pg 6 -->
+
+<div class="figcenter">
+   <a name="ill_6" id="ill_6"></a>
+     <img src="images/pg_006.jpg" width="393" height="700"
+        alt="Illustration" title="Wooden Palette of R&#257;meri, an official of Thothmes IV. 1470 B.C. Wooden Palette of A&#257;hmes I, King of Egypt 1600 B.C." />
+<p class="figcenter"><b>Wooden Palette of R&#257;meri, an official of Thothmes IV. 1470 B.C.<br />Wooden Palette of A&#257;hmes I, King of Egypt 1600 B.C.</b></p>
+<br /></div>
+
+
+<p>As papyrus was expensive the pupils in the schools attached
+to the great temples of Egypt wrote their exercises
+and copies of standard literary compositions on slices of white
+limestone of fine texture, or upon boards, in the shape of
+modern slates used in schools, whitened with lime. The
+"copies" from which they worked were written by the
+teacher on limestone slabs of somewhat larger size. Copies
+of the texts that masons cut upon the walls of temples and
+other monuments were also written on slabs of this kind,
+and when figures of kings or gods were to be sculptured on the
+walls their proportions were indicated by perpendicular and
+horizontal lines drawn to scale. Portions of broken earthen-ware
+pots were also used for practising writing upon, and
+in the Ptolemaic and Roman Periods lists of goods, and
+business letters, and the receipts given by the tax-gatherers,
+were written upon potsherds. In still later times, when
+skin or parchment was as expensive as papyrus, the Copts,
+or Egyptian Christians, used slices of limestone and potsherds
+for drafts of portions of the Scriptures and letters in
+much the same way as did their ancestors.</p>
+
+<p>A roll of papyrus when not in use was kept in shape by
+a string or piece of papyrus cord, which was tied in a bow;
+sometimes, especially in the case of legal documents, a clay
+seal bearing the owner's name was stamped on the cord.
+<span class="pagenum"><a name="Pg_8" id="Pg_8" title="Pg_8">[8]</a></span>Valuable rolls were kept in wooden cases or "book boxes,"
+which were deposited in a chamber or "house" set apart
+for the purpose, which was commonly called the "house of
+books," <i>i.e.</i> the library. Having now described the principal
+writing materials used by the ancient Egyptians, we
+may pass on to consider briefly the various classes of
+Egyptian Literature that have come down to us.<br /></p>
+
+<p class="return"><a href="#contents">[TABLE OF CONTENTS]</a></p>
+
+<div><span class="pagenum"><a name="Pg_9" id="Pg_9" title="Pg_9">[9]</a></span></div>
+
+<hr style="width: 65%;" />
+<h2><a name="CHAPTER_II" id="CHAPTER_II"></a>CHAPTER II</h2>
+
+<h3>THE PYRAMID TEXTS<br /><br /></h3>
+
+
+<p>"Pyramid Texts" is the name now commonly given to the
+long hieroglyphic inscriptions that are cut upon the walls of
+the chambers and corridors of five pyramids at Sakk&#257;rah.
+The oldest of them was built for Unas, a king of the fifth
+dynasty, and the four others were built for Teta, Pepi I,
+Merenr&#257;, and Pepi II, kings of the sixth dynasty. According
+to the calculation of Dr. Brugsch, they were all built
+between 3300 and 3150 B.C., but more recent theories assign
+them to a period about 700 years later. These Texts represent
+the oldest religious literature known to us, for they
+contain beliefs, dogmas, and ideas that must be thousands
+of years older than the period of the sixth dynasty when
+the bulk of them was drafted for the use of the masons who
+cut them inside the pyramids. It is probable that certain
+sections of them were composed by the priests for the
+benefit of the dead in very primitive times in Egypt, when
+the art of writing was unknown, and that they were repeated
+each time a king died. They were first learned by heart
+by the funerary priests, and then handed on from mouth
+to mouth, generation after generation, and at length after
+the Egyptians had learned to write, and there was danger
+of their being forgotten, they were committed to writing.
+And just as these certain sections were absorbed into the
+great body of Pyramid Texts of the sixth dynasty, so
+portions of the Texts of the sixth dynasty were incorporated
+into the great Theban Book of the Dead, and they
+appear in papyri that were written more than 2000 years
+later. The Pyramid Texts supply us with much information
+concerning the religious beliefs of the primitive
+<span class="pagenum"><a name="Pg_10" id="Pg_10" title="Pg_10">[10]</a></span>Egyptians, and also with many isolated facts of history
+that are to be found nowhere else, but of the meaning of
+a very large number of passages we must always remain
+ignorant, because they describe states of civilisation, and
+conditions of life and climate, of which no modern person
+can form any true conception. Besides this the meanings
+of many words are unknown, the spelling is strange and often
+inexplicable, the construction of the sentence is frequently
+unlike anything known in later texts, and the ideas that
+they express are wholly foreign to the minds of students
+of to-day, who are in every way aliens to the primitive
+Egyptian African whose beliefs these words represent. The
+pyramids at Sakk&#257;rah in which the Pyramid Texts are
+found were discovered by the Frenchman, Mariette, in 1880.
+Paper casts of the inscriptions, which are deeply cut in the
+walls and painted green, were made for Professor Maspero,
+the Director of the Service of Antiquities in Egypt, and
+from these he printed an edition in hieroglyphic type of
+all five texts, and added a French translation of the greater
+part of them. Professor Maspero correctly recognised the
+true character of these old-world documents, and his translation
+displayed an unrivalled insight into the true meaning
+of many sections of them. The discovery and study of
+other texts and the labours of recent workers have cleared
+up passages that offered difficulties to him, but his work
+will remain for a very long time the base of all investigations.</p>
+
+<p>The Pyramid Texts, and the older texts quoted or embodied in
+them, were written, like every religious funerary
+work in Egypt, for the benefit of the king, that is to say,
+to effect his glorious resurrection and to secure for him happiness
+in the Other World, and life everlasting. They were
+intended to make him become a king in the Other World
+as he had been a king upon earth; in other words, he was
+to reign over the gods, and to have control of all the powers
+of heaven, and to have the power to command the spirits
+and souls of the righteous, as his ancestors the kings of
+Egypt had ruled their bodies when they lived on earth.
+The Egyptians found that their king, who was an incarnation
+<span class="pagenum"><a name="Pg_11" id="Pg_11" title="Pg_11">[11]</a></span>of the "Great God," died like other men, and they
+feared that, even if they succeeded in effecting his resurrection
+by means of the Pyramid Texts, he might die a second
+time in the Other World. They spared no effort and left
+no means untried to make him not only a "living soul"
+in the Tuat, or Other World, but to keep him alive there.
+The object of every prayer, every spell, every hymn, and
+every incantation contained in these Texts, was to preserve
+the king's life. This might be done in many ways.
+In the first place it was necessary to provide a daily supply
+of offerings, which were offered up in the funerary temple
+that was attached to every pyramid. The carefully selected
+and duly appointed priest offered these one by one, and as
+he presented each to the spirit of the king he uttered a
+formula that was believed to convert the material food into
+a substance possessing a spiritual character and fit to form
+the food of the <i>ka</i>, or "double," or "vital power," of the
+dead king. The offerings assisted in renewing his life, and
+any failure to perform this service was counted a sin against
+the dead king's spirit. It was also necessary to perform
+another set of ceremonies, the object of which was to "open
+the mouth" of the dead king, <i>i.e.</i> to restore to him the
+power to breathe, think, speak, taste, smell, and walk. At
+the performance of these ceremonies it was all-important
+to present articles of food, wearing apparel, scents and
+unguents, and, in short, every object that the king was
+likely to require in the Other World. The spirits of all
+these objects passed into the Other World ready for use by
+the spirit of the king. It follows as a matter of course that
+the king in the Other World needed a retinue, and a bodyguard,
+and a host of servants, just as he needed slaves upon
+earth. In primitive times a large number of slaves, both
+male and female, were slain when a king died, and their
+bodies were buried in his tomb, whilst their spirits passed
+into the Other World to serve the spirit of the king, just as
+their bodies had served his body upon earth. As the king
+had enemies in this world, so it was thought he would have
+enemies in the Other World, and men feared that he would
+<span class="pagenum"><a name="Pg_12" id="Pg_12" title="Pg_12">[12]</a></span>be attacked or molested by evilly-disposed gods and spirits,
+and by deadly animals and serpents, and other noxious
+reptiles. To ward off the attacks of these from his tomb,
+and his mummified body, and his spirit, the priest composed
+spells of various kinds, and the utterance of such, in a
+proper manner, was believed to render him immune from
+the attacks of foes of all kinds. Very often such spells took
+the form of prayers. Many of the spells were exceedingly
+ancient, even in the Pyramid Period; they were, in fact, so
+old that they were unintelligible to the scribes of the day.
+They date from the time when the Egyptians believed more
+in magic than religion; it is possible that when they were
+composed, religion, in our sense of the word, was still undeveloped
+among the Egyptians.</p>
+
+<p>When the Pyramid Texts were written men believed that
+the welfare of souls and spirits in the Other World could be
+secured by the prayers of the living. Hence we find in
+them numerous prayers for the dead, and hymns addressed
+to the gods on their behalf, and extracts from many kinds
+of ancient religious books. When these were recited, and
+offerings made both to the gods and to the dead, it was
+confidently believed that the souls of the dead received
+special consideration and help from the gods, and from all
+the good spirits who formed their train. These prayers are
+very important from many points of view, but specially so
+from the fact that they prove that the Egyptians who lived
+under the sixth dynasty attached more importance to them
+than to magical spells and incantations. In other words,
+the Egyptians had begun to reject their belief in the efficacy
+of magic, and to develop a belief of a more spiritual character.
+There were many reasons for this development, but the
+most important was the extraordinary growth of the influence
+of the religion of Osiris, which had before the close of
+the period of the sixth dynasty spread all over Egypt. This
+religion promised to all who followed it, high or low, rich
+or poor, a life in the world beyond the grave, after a resurrection
+that was made certain to them through the sufferings,
+death, and resurrection of Osiris, who was the incarnation
+<span class="pagenum"><a name="Pg_13" id="Pg_13" title="Pg_13">[13]</a></span>of the great primeval god who created the heavens and the
+earth. A few extracts illustrating the general contents of
+the Pyramid Texts may now be given.<br /><br /></p>
+
+<p><b>I.</b> Mention has already been made of the "opening of the
+mouth" of the dead king: under the earliest dynasties
+this ceremony was performed on a statue of the king. Water
+was sprinkled before it, and incense was burnt, and the
+statue was anointed with seven kinds of unguents, and its
+eyes smeared with eye paint. After the statue had been
+washed and dressed a meal of sepulchral offerings was set
+before it. The essential ceremony consisted in applying to
+the lips of the statue a curiously shaped instrument called
+the <span class="smcap">Pesh Kef</span>, with which the bandages that covered the
+mouth of the dead king in his tomb were supposed to be cut
+and the mouth set free to open. In later times the Liturgy
+of Opening the Mouth was greatly enlarged and was called
+the Book of Opening the Mouth. The ceremonies were
+performed by the Kher-heb priest, the son of the deceased,
+and the priests and ministrants called Sameref, Sem, Smer,
+Am-as, Am-khent, and the assistants called Mesentiu. First
+of all incense was burnt, and the priest said, "Thou art
+pure," four times. Water was then sprinkled over the
+statue and the priest said, "Thou art pure. Thou art pure.
+Thy purifications are the purifications of Horus,<a name="FNanchor_1_2" id="FNanchor_1_2"></a><a href="#Footnote_1_2" class="fnanchor">[1]</a> and the
+purifications of Horus are thy purifications." This formula
+was repeated three times, once with the name of Set,<a name="FNanchor_2_3" id="FNanchor_2_3"></a><a href="#Footnote_2_3" class="fnanchor">[2]</a> once
+with the name of Thoth,<a name="FNanchor_3_4" id="FNanchor_3_4"></a><a href="#Footnote_3_4" class="fnanchor">[3]</a> and once with the name of Sep.
+The priest then said, "Thou hast received thy head, and
+thy bones have been brought unto thee before Keb."<a name="FNanchor_4_5" id="FNanchor_4_5"></a><a href="#Footnote_4_5" class="fnanchor">[4]</a>
+During the performance of the next five ceremonies, in
+which incense of various kinds was offered, the priest said:
+"Thou art pure (four times). That which is in the two eyes
+of Horus hath been presented unto thee with the two vases
+of Thoth, and they purify thee so that there may not exist
+<span class="pagenum"><a name="Pg_14" id="Pg_14" title="Pg_14">[14]</a></span>in thee the power of destruction that belongeth unto thee.
+Thou art pure. Thou art pure. Pure is the <i>seman</i> incense
+that openeth thy mouth. Taste the taste thereof in the
+divine dwelling. <i>Seman</i> incense is the emission of Horus;
+it stablisheth the heart of Horus-Set, it purifieth the gods
+who are in the following of Horus. Thou art censed with
+natron. Thou art established among the gods thy brethren.
+Thy mouth is like that of a sucking calf on the day of its
+birth. Thou art censed. Thou art censed. Thou art pure.
+Thou art pure. Thou art established among thy brethren
+the gods. Thy head is censed. Thy mouth is censed.
+Thy bones are purified. [Decay] that is inherent in thee
+shall not touch thee. I have given thee the Eye of Horus,<a name="FNanchor_5_6" id="FNanchor_5_6"></a><a href="#Footnote_5_6" class="fnanchor">[5]</a>
+and thy face is filled therewith. Thou art shrouded in
+incense (say twice)."<a name="FNanchor_6_7" id="FNanchor_6_7"></a><a href="#Footnote_6_7" class="fnanchor">[6]</a></p>
+
+<div class="footnote"><p><a name="Footnote_1_2" id="Footnote_1_2"></a><a href="#FNanchor_1_2"><span class="label">[1]</span></a> A form of the Sun-god.</p></div>
+
+<div class="footnote"><p><a name="Footnote_2_3" id="Footnote_2_3"></a><a href="#FNanchor_2_3"><span class="label">[2]</span></a> Originally a benevolent god: later the great god of evil.</p></div>
+
+<div class="footnote"><p><a name="Footnote_3_4" id="Footnote_3_4"></a><a href="#FNanchor_3_4"><span class="label">[3]</span></a> The scribe of the gods, lord of wisdom: see pp. 1,2.</p></div>
+
+<div class="footnote"><p><a name="Footnote_4_5" id="Footnote_4_5"></a><a href="#FNanchor_4_5"><span class="label">[4]</span></a> The Earth-god.</p></div>
+
+<div class="footnote"><p><a name="Footnote_5_6" id="Footnote_5_6"></a><a href="#FNanchor_5_6"><span class="label">[5]</span></a> Horus gave his eye to Osiris, and thereby restored life to him.</p></div>
+
+<div class="footnote"><p><a name="Footnote_6_7" id="Footnote_6_7"></a><a href="#FNanchor_6_7"><span class="label">[6]</span></a> Repetitions are omitted.</p></div>
+
+<p>The next ceremony, the ninth, represented the re-birth
+of the king, who was personified by a priest. The priest,
+wrapped in the skin of a bull, lay on a small bed and feigned
+death. When the chief priest had said, "O my father," four
+times, the priest representing the king came forth from the
+bull's skin, and sat up; this act symbolized the resurrection
+of the king in the form of a spirit-body (<i>s&#257;hu</i>). The chief
+priest then asserted that the king was alive, and that he
+should never be removed, and that he was similar in every
+way to Horus. The priest personifying the king then put
+on a special garment, and taking a staff or sceptre in his
+hand, said, "I love my father and his transformation. I
+have made my father, I have made a statue of him, a large
+statue. Horus loveth those who love him." He then
+pressed the lips of the statue, and said, "I have come to
+embrace thee. I am thy son. I am Horus. I have pressed
+for thee thy mouth.... I am thy beloved son." The words
+then said by the chief priest, "I have delivered this mine eye
+from his mouth, I have cut off his leg," mean that the king
+was delivered from the jaws of death, and that a grievous
+wound had been inflicted on the god of death, <i>i.e.</i> Set.</p>
+
+<p><span class="pagenum"><a name="Pg_15" id="Pg_15" title="Pg_15">[15]</a></span>Whilst these ceremonies were being performed the animals
+brought to be sacrificed were slain. Chief of these were
+two bulls, gazelle, geese, &amp;c., and their slaughter typified
+the conquest and death of the enemies of the dead king.
+The heart and a fore-leg of each bull were presented to the
+statue of the king, and the priest said: "Hail, Osiris! I
+have come to embrace thee. I am Horus. I have pressed
+for thee thy mouth. I am thy beloved Son. I have opened
+thy mouth. Thy mouth hath been made firm. I have
+made thy mouth and thy teeth to be in their proper places.
+Hail, Osiris!<a name="FNanchor_1_8" id="FNanchor_1_8"></a><a href="#Footnote_1_8" class="fnanchor">[1]</a> I have opened thy mouth with the Eye of
+Horus." Then taking two instruments made of metal the
+priest went through the motion of cutting open the mouth
+and eyes of the statue, and said: "I have opened thy
+mouth. I have opened thy two eyes. I have opened thy
+mouth with the instrument of Anpu.<a name="FNanchor_2_9" id="FNanchor_2_9"></a><a href="#Footnote_2_9" class="fnanchor">[2]</a> I have opened thy
+mouth with the Meskha instrument wherewith the mouth
+of the gods was opened. Horus openeth the mouth and eyes
+of the Osiris. Horus openeth the mouth of the Osiris even
+as he opened the mouth of his father. As he opened the
+mouth of the god Osiris so shall he open the mouth of my
+father with the iron that cometh forth from Set, with the
+Meskha instrument of iron wherewith he opened the mouth
+of the gods shall the mouth of the Osiris be opened. And
+the Osiris shall walk and shall talk, and his body shall be
+with the Great Company of the Gods who dwell in the Great
+House of the Aged One (<i>i.e.</i> the Sun-god) who dwelleth in
+Anu.<a name="FNanchor_3_10" id="FNanchor_3_10"></a><a href="#Footnote_3_10" class="fnanchor">[3]</a> And he shall take possession of the Urrt Crown
+therein before Horus, the Lord of mankind. Hail, Osiris!
+Horus hath opened thy mouth and thine eyes with the
+instruments Sebur and An, wherewith the mouths of the
+gods of the South were opened.... All the gods bring
+<span class="pagenum"><a name="Pg_16" id="Pg_16" title="Pg_16">[16]</a></span>words of power. They recite them for thee. They make
+thee to live by them. Thou becomest the possessor of twofold
+strength. Thou makest the passes that give thee the
+fluid of life, and their life fluid is about thee. Thou art
+protected, and thou shalt not die. Thou shalt change thy
+form [at pleasure] among the Doubles<a name="FNanchor_4_11" id="FNanchor_4_11"></a><a href="#Footnote_4_11" class="fnanchor">[4]</a> of the gods. Thou
+shalt rise up as a king of the South. Thou shalt rise up as
+a king of the North. Thou art endowed with strength like
+all the gods and their Doubles. Shu<a name="FNanchor_5_12" id="FNanchor_5_12"></a><a href="#Footnote_5_12" class="fnanchor">[5]</a> hath equipped thee.
+He hath exalted thee to the height of heaven. He hath
+made thee to be a wonder. He hath endowed thee with
+strength."</p>
+
+<div class="footnote"><p><a name="Footnote_1_8" id="Footnote_1_8"></a><a href="#FNanchor_1_8"><span class="label">[1]</span></a> It was assumed that the king after death became a being with the nature
+of Osiris, and he was therefore addressed as "Osiris."</p></div>
+
+<div class="footnote"><p><a name="Footnote_2_9" id="Footnote_2_9"></a><a href="#FNanchor_2_9"><span class="label">[2]</span></a> Or Anubis, a very ancient god who presided over embalming; he
+appears in the form of a man with the head of a dog or jackal.</p></div>
+
+<div class="footnote"><p><a name="Footnote_3_10" id="Footnote_3_10"></a><a href="#FNanchor_3_10"><span class="label">[3]</span></a> The On of the Bible, the Heliopolis of the Greeks. This city lay a few
+miles to the east of the modern city of Cairo.</p></div>
+
+<div class="footnote"><p><a name="Footnote_4_11" id="Footnote_4_11"></a><a href="#FNanchor_4_11"><span class="label">[4]</span></a> Every living thing possessed a <span class="smcap">Ka</span> or "double," which was the vital power
+of the heart and could live after the death of the body.</p></div>
+
+<div class="footnote"><p><a name="Footnote_5_12" id="Footnote_5_12"></a><a href="#FNanchor_5_12"><span class="label">[5]</span></a> The Air-god, the son of Keb and Nut.</p></div>
+
+<p>The ceremonies that followed concerned the dressing of
+the statue of the king and his food. Various kinds of
+bandlets and a collar were presented, and the gift of each
+endowed the king in the Other World with special qualities.
+The words recited by the priest as he offered these and
+other gifts were highly symbolic, and were believed to
+possess great power, for they brought the Double of the
+king back to this earth to live in the statue, and each time
+they were repeated they renewed the life of the king in the
+Other World.<br /><br /></p>
+
+
+<p><b>II.</b> The <i>Liturgy of Funerary Offerings</i> was another all-important
+work. The oldest form of it, which is found in
+the Pyramid Texts, proves that even under the earliest
+dynasties the belief in the efficacy of sacrifices and offerings
+was an essential of the Egyptian religion. The opening
+ceremonies had for their object the purification of the
+deceased by means of sprinkling with water in which salt,
+natron, and other cleansing substances had been dissolved,
+and burning of incense. Then followed the presentation
+of about one hundred and fifty offerings of food of all kinds,
+fruit, flowers, vegetables, various kinds of wine, seven kinds
+of precious ointments, wearing apparel of the kind suitable
+<span class="pagenum"><a name="Pg_17" id="Pg_17" title="Pg_17">[17]</a></span>for a king, &amp;c. As each object was presented to the spirit
+of the king, which was present in his statue in the Tuat
+Chamber of the tomb, the priest recited a form of words,
+which had the effect of transmuting the substance of the
+object into something which, when used or absorbed by the
+king's spirit, renewed the king's life and maintained his
+existence in the Other World. Every object was called
+the "Eye of Horus," in allusion to its life-giving qualities.
+The following extracts illustrate the Liturgy of Funerary
+Offerings:</p>
+
+<p>32. This libation is for thee, Osiris, this libation is for
+thee, Unas.<a name="FNanchor_1_13" id="FNanchor_1_13"></a><a href="#Footnote_1_13" class="fnanchor">[1]</a> (<i>Here offer cold water of the North</i>.) It cometh
+forth before thy son, cometh forth before Horus. I have
+come, I have brought unto thee the Eye of Horus, that thy
+heart may be refreshed thereby. I have brought it and
+have set it under thy sandals, and I present unto thee that
+which flowed forth from thee. There shall be no stoppage
+to thy heart whilst it is with thee, and the offerings that
+appear at the command<a name="FNanchor_2_14" id="FNanchor_2_14"></a><a href="#Footnote_2_14" class="fnanchor">[2]</a> shall appear at thy word of command.
+(<i>Recite four times.</i>)</p>
+
+<div class="footnote"><p><a name="Footnote_1_13" id="Footnote_1_13"></a><a href="#FNanchor_1_13"><span class="label">[1]</span></a> The king who is identified with Osiris.</p></div>
+
+<div class="footnote"><p><a name="Footnote_2_14" id="Footnote_2_14"></a><a href="#FNanchor_2_14"><span class="label">[2]</span></a> The deceased who possessed the words of power uttered in the tomb
+the names of the offerings he required, and the offerings appeared forthwith.</p></div>
+
+<p>37. Thou hast taken possession of the two Eyes of Horus,
+the White and the Black, and when they are in thy face
+they illumine it. (<i>Here offer two jugs of wine, one white,
+one black.</i>)</p>
+
+<p>38. Day hath made an offering unto thee in the sky. The
+South and the North have given offerings unto thee. Night
+hath made an offering unto thee. The South and the North
+have made an offering unto thee. An offering is brought
+unto thee, look upon it; an offering, hear it. There
+is an offering before thee, there is an offering behind thee,
+there is an offering with thee. (<i>Here offer a cake for the
+journey.</i>)</p>
+
+<p>41. Osiris Unas, the white teeth of Horus are presented
+unto thee so that they may fill thy mouth. (<i>Here offer five
+bunches of onions.</i>)</p>
+
+<p><span class="pagenum"><a name="Pg_18" id="Pg_18" title="Pg_18">[18]</a></span>47. O R&#257;, the worship that is paid to thee, the worship of
+every kind, shall be paid [also] to Unas. Everything that
+is offered to thy body shall be offered to the Double of Unas
+also, and everything that is offered to his body shall be
+thine. (<i>Here offer the table of holy offerings.</i>)</p>
+
+<p>61. O ye oils, ye oils, which are on the forehead of Horus,
+set ye yourselves on the forehead of Unas, and make him
+to smell sweet through you. (<i>Here offer oil of cedar of the
+finest quality.</i>)</p>
+
+<p>62. Make ye him to be a spirit-soul (<i>khu</i>) through possession
+of you, and grant ye him to have the mastery over
+his body, let his eyes be opened, and let all the spirit-souls
+see him, and let them hear his name. Behold, Osiris Unas,
+the Eye of Horus hath been brought unto thee, for it hath
+been seized for thee that it may be before thee. (<i>Here offer
+the finest Thehenu oil.</i>)<br /><br /></p>
+
+
+<p><b>III.</b> As specimens of the hymns in the Pyramid Texts
+may be quoted the following: the first is a hymn to Nut,
+the Sky-goddess, and the second is a hymn to R&#257;, the
+Sun-god.</p>
+
+<p>
+[O] Nut, thou hast extended thyself over thy son the Osiris Pepi,<br />
+Thou hast snatched him out of the hand of Set; join him to thyself, Nut.<br />
+Thou comest, snatch thy son; behold, thou comest, form this great<br />
+<span style="margin-left: 2em;">one [like] unto thyself.</span><br />
+[O] Nut, cast thyself upon thy son the Osiris Pepi.<br />
+[O] Nut, cast thyself upon thy son the Osiris Pepi.<br />
+Form thou him, O Great Fashioner; this great one is among thy children.<br />
+Form thou him, O Great Fashioner; this great one is among thy children.<br />
+Keb [was to] Nut. Thou didst become a spirit.<br />
+Thou wast a mighty goddess in the womb of thy mother Tefnut<br />
+<span style="margin-left: 2em;">when thou wast not born.</span><br />
+Form thou Pepi with life and well-being; he shall not die.<br />
+Strong was thy heart,<br />
+Thou didst leap in the womb of thy mother in thy name of "Nut."<br />
+[O] perfect daughter, mighty one in thy mother, who art crowned<br />
+<span style="margin-left: 2em;">like a king of the North,</span><br />
+Make this Pepi a spirit-soul in thee, let him not die.<br /><span class="pagenum"><a name="Pg_19" id="Pg_19" title="Pg_19">[19]</a></span>
+[O] Great Lady, who didst come into being in the sky, who art mighty.<br />
+Who dost make happy, and dost fill every place (or being), with thy<br />
+<span style="margin-left: 2em;">beauty,</span><br />
+The whole earth is under thee, thou hast taken possession of it.<br />
+Thou hast encompassed the earth, everything is in thy two hands,<br />
+Grant thou that this Pepi may be in thee like an imperishable star.<br />
+Thou hast associated with Keb in thy name of "Pet" (<i>i.e.</i> Sky).<br />
+Thou hast united the earth in every place.<br />
+[O] mistress over the earth, thou art above thy father Shu, thou hast<br />
+<span style="margin-left: 2em;">the mastery over him.</span><br />
+He hath loved thee so much that he setteth himself under thee in<br />
+<span style="margin-left: 2em;">everything.</span><br />
+Thou hast taken possession of every god for thyself with his boat (?).<br />
+Thou hast made them shine like lamps,<br />
+Assuredly they shall not cease from thee like the stars.<br />
+Let not this Pepi depart from thee in thy name of "Hert" (ll. 61-64).<br />
+</p>
+
+
+<p>The Hymn to the Sun-god is as follows:</p>
+
+<p>
+Hail to thee, Tem! Hail to thee, Kheprer, who created himself.<br />
+Thou art the High, in this thy name of "Height."<br />
+Thou camest into being in this thy name of "Kheprer."<br />
+Hail to thee, Eye of Horus,<a name="FNanchor_1_15" id="FNanchor_1_15"></a><a href="#Footnote_1_15" class="fnanchor">[1]</a> which he furnisheth with his hands<br />
+<span style="margin-left: 2em;">completely.</span><br />
+He permitteth not thee to be obedient to those of the West;<br />
+He permitteth not thee to be obedient to those of the East;<br />
+He permitteth not thee to be obedient to those of the South;<br />
+He permitteth not thee to be obedient to those of the North;<br />
+He permitteth not thee to be obedient to those who are in the earth;<br />
+[For] thou art obedient to Horus.<br />
+He it is who hath furnished thee, he it is who hath builded thee,<br />
+<span style="margin-left: 2em;">he it is who hath made thee to be dwelt in.</span><br />
+Thou doest for him whatsoever he saith unto thee, in every place<br />
+<span style="margin-left: 2em;">whither he goeth.</span><br />
+Thou liftest up to him the water-fowl that are in thee.<br />
+Thou liftest up to him the water-fowl that are about to be in thee.<br />
+Thou liftest up to him every tree that is in thee.<br />
+Thou liftest up to him every tree that is about to be in thee.<br />
+Thou liftest up to him the cakes and ale that are in thee.<br />
+Thou liftest up to him the cakes and ale that are about to be in thee.<br />
+Thou liftest up to him the gifts that are in thee.<br /><span class="pagenum"><a name="Pg_20" id="Pg_20" title="Pg_20">[20]</a></span>
+Thou liftest up to him the gifts that are about to be in thee.<br />
+Thou liftest up to him everything that is in thee.<br />
+Thou liftest up to him everything that is about to be in thee.<br />
+Thou takest them to him in every place wherein it pleaseth him to be.<br />
+The doors upon thee stand fast [shut] like the god Anmutef,<a name="FNanchor_2_16" id="FNanchor_2_16"></a><a href="#Footnote_2_16" class="fnanchor">[2]</a><br />
+They open not to those who are in the West;<br />
+They open not to those who are in the East;<br />
+They open not to those who are in the North;<br />
+They open not to those who are in the South;<br />
+They open not to those who are in the middle of the earth;<br />
+But they open to Horus.<br />
+</p>
+
+<p>He it was who made them, he it was who made them stand [firm],
+he it was who delivered them from every evil attack which the god
+Set made upon them. He it was who made thee to be a settled
+country in this thy name of "Kerkut." He it was who passed
+bowing after thee in thy name of "Nut." He it was who delivered
+thee from every evil attack which Set made upon thee
+(Pepi II, ll. 767-774.)</p>
+
+<div class="footnote"><p><a name="Footnote_1_15" id="Footnote_1_15"></a><a href="#FNanchor_1_15"><span class="label">[1]</span></a> Here a name of Egypt.</p></div>
+
+<div class="footnote"><p><a name="Footnote_2_16" id="Footnote_2_16"></a><a href="#FNanchor_2_16"><span class="label">[2]</span></a> The god who was "the pillar of his mother."</p><br /><br /></div>
+
+
+<p><b>IV.</b> The following passages describe the power of the king
+in heaven, and his felicity there:</p>
+
+<p>"The sky hath withdrawn the life of the star Septet
+(Sothis, the Dog-star); behold Unas a living being, the
+son of Septet. The Eighteen Gods have purified him in
+Meskha (the Great Bear), [he is] an imperishable star. The
+house of Unas perisheth not in the sky, the throne of Unas
+perisheth not on the earth. Men make supplication [there],
+the gods fly [thither]. Septet hath made Unas fly to heaven
+to be with his brethren the gods. Nut,<a name="FNanchor_1_17" id="FNanchor_1_17"></a><a href="#Footnote_1_17" class="fnanchor">[1]</a> the Great Lady,
+hath unfolded her arms to Unas. She hath made them
+into two divine souls at the head of the Souls of Anu, under
+the head of R&#257;. She made them two weeping women when
+thou wast on thy bier (?). The throne of Unas is by thee,
+R&#257;, he yieldeth it not up to anyone else. Unas cometh
+forth into heaven by thee, R&#257;. The face of Unas is like the
+[faces of the] Hawks. The wings of Unas are like [those of]
+geese. The nails of Unas are like the claws of the god Tuf.
+<span class="pagenum"><a name="Pg_21" id="Pg_21" title="Pg_21">[21]</a></span>There is no [evil] word concerning Unas on earth among
+men. There is no hostile speech about him with the gods.
+Unas hath destroyed his word, he hath ascended to heaven.
+Upuatu hath made Unas fly up to heaven among his brethren
+the gods. Unas hath drawn together his arms like the Smen
+goose, he striketh his wings like a falcon, flying, flying.
+O men, Unas flieth up into heaven.</p>
+
+<div class="footnote"><p><a name="Footnote_1_17" id="Footnote_1_17"></a><a href="#FNanchor_1_17"><span class="label">[1]</span></a> The Sky-goddess.</p></div>
+
+<p>"O ye gods of the West, O ye gods of the East, O ye gods
+of the South, O ye gods of the North, ye four groups who
+embrace the holy lands, devote ye yourselves to Osiris when
+he appeareth in heaven. He shall sail into the Sky, with
+his son Horus by his fingers. He shall announce him, he
+shall make him rise up like the Great God in the Sky. They
+shall cry out concerning Unas: Behold Horus, the son of
+Osiris! Behold Unas, the firstborn son of Hathor! Behold
+the seed of Keb! Osiris hath commanded that Unas shall
+rise as a second Horus, and these Four Spirit-souls in Anu
+have written an edict to the two great gods in the Sky. R&#257;
+set up the Ladder<a name="FNanchor_1_18" id="FNanchor_1_18"></a><a href="#Footnote_1_18" class="fnanchor">[1]</a> in front of Osiris, Horus set up the Ladder
+in front of his father Osiris when he went to his spirit, one
+on this side [and] one on the other side; Unas is between
+them. Behold, he is the god of the pure seats coming forth
+from the bath (?). Unas standeth up, lo Horus; Unas
+sitteth down, lo Set. R&#257; graspeth his hand, spirit to heaven,
+body to earth."</p>
+
+<div class="footnote"><p><a name="Footnote_1_18" id="Footnote_1_18"></a><a href="#FNanchor_1_18"><span class="label">[1]</span></a> The Ladder by which souls ascended to heaven. A picture of
+the Ladder is given in the Papyrus of Ani, Plate XXII.</p></div>
+
+<p>The power of the king in heaven was almost as absolute
+as it was upon earth, and in a very remarkable passage in
+the text of Unas, which is repeated in the text of Teta, we
+have a graphic description of the king as a mighty hunter,
+who chases the gods and lassoes them, and then kills and
+eats them in order that he may absorb their strength and
+wisdom, and all their divine attributes, and their power of
+living eternally. The passage reads:</p>
+
+<p>"The skies lower, the Star-gods tremble, the Archers<a name="FNanchor_1_19" id="FNanchor_1_19"></a><a href="#Footnote_1_19" class="fnanchor">[1]</a>
+quake, the bones of the Akeru<a name="FNanchor_1_19b" id="FNanchor_1_19b"></a><a href="#Footnote_1_19" class="fnanchor">[1]</a> gods tremble, and those who
+<span class="pagenum"><a name="Pg_22" id="Pg_22" title="Pg_22">[22]</a></span>are with them are struck dumb when they see Unas rising up
+as a soul, in the form of the god who liveth upon his fathers,
+and who turneth his mothers into his food. Unas is the
+lord of wisdom, and his mother knoweth not his name. The
+adoration of Unas is in heaven, he hath become mighty in
+the horizon like Temu, the father that gave him birth, and
+after Temu had given him birth Unas became stronger than
+his father. The Doubles (<i>i.e.</i> vital strength) of Unas are
+behind him, the soles of his feet are beneath his feet, his gods
+are over him, his serpents are [seated] upon his brow, the
+serpent-guides of Unas are in front of him, and the spirit of
+the flame looketh upon [his] soul. The powers of Unas protect
+him. Unas is a bull in heaven. He directeth his steps
+where he willeth. He liveth upon the form which each god
+taketh upon himself, and he eateth the flesh of those who
+come to fill their bellies with the magical charms in the Lake
+of Fire. Unas is equipped with power against the spirit-souls
+thereof, and he riseth in the form of the mighty one,
+the lord of those who dwell in power (?). Unas hath taken
+his seat with his back turned towards Keb (the Earth-god).
+Unas hath weighed his words<a name="FNanchor_2_20" id="FNanchor_2_20"></a><a href="#Footnote_2_20" class="fnanchor">[2]</a> with the hidden god (?) who
+hath no name, on the day of hacking in pieces the firstborn.
+Unas is the lord of offerings, the untier of the knot, and he
+himself maketh abundant the offerings of meat and drink.
+Unas devoureth men, and liveth upon the gods, he is the
+lord of envoys whom he sendeth forth on his missions. 'He
+who cutteth off hairy scalps,' who dwelleth in the fields,
+tieth the gods with ropes. Tcheser-tep shepherdeth them for
+Unas and driveth them unto him; and the Cord-master
+hath bound them for slaughter. Khensu, the slayer of the
+wicked, cutteth their throats, and draweth out their intestines,
+for it is he whom Unas sendeth to slaughter [them],
+and Shesmu<a name="FNanchor_3_21" id="FNanchor_3_21"></a><a href="#Footnote_3_21" class="fnanchor">[3]</a> cutteth them in pieces, and boileth their
+members in his blazing caldrons of the night. Unas eateth
+their magical powers, and he swalloweth their spirit-souls.
+The great ones among them serve for his meal at daybreak,
+<span class="pagenum"><a name="Pg_23" id="Pg_23" title="Pg_23">[23]</a></span>the lesser serve for his meal at eventide, and the least among
+them serve for his meal in the night. The old gods and the
+old goddesses become fuel for his furnace. The mighty ones
+in heaven light the fire under the caldrons wherein are heaped
+up the thighs of the firstborn; and he who maketh those
+who live in heaven to go about for Unas lighteth the fire
+under the caldrons with the thighs of their women; he goeth
+about the Two Heavens in their entirety, and he goeth round
+about the two banks of the Celestial Nile. Unas is the Great
+Power, the Power of Powers, and Unas is the Chief of the
+gods in visible forms. Whatsoever he findeth upon his
+path he eateth forthwith, and the magical might of Unas is
+before that of all the spirit-bodies who dwell in the horizon.
+Unas is the firstborn of the firstborn gods. Unas is surrounded
+by thousands, and oblations are made unto him by
+hundreds; he is made manifest as the Great Power by Saah
+(Orion), the father of the gods. Unas repeateth his rising
+in heaven, and he is crowned lord of the horizon. He hath
+reckoned up the bandlets and the arm-rings [of his captives],
+he hath taken possession of the hearts of the gods. Unas
+hath eaten the Red Crown, and he hath swallowed the White
+Crown; the food of Unas is the intestines, and his meat is
+hearts and their words of power. Behold, Unas eateth of
+that which the Red Crown sendeth forth, he increaseth, and
+the words of power of the gods are in his belly; his attributes
+are not removed from him. Unas hath eaten the whole
+of the knowledge of every god, and the period of his life is
+eternity, and the duration of his existence is everlastingness.
+He is in the form of one who doeth what he wisheth, and who
+doth not do what he hateth, and he abideth on the horizon
+for ever and ever and ever. The Soul of the gods is in Unas,
+their spirit-souls are with Unas, and the offerings made unto
+him are more than those that are made unto the gods. The
+fire of Unas is in their bones, for their soul is in Unas, and
+their shades are with those who belong unto them. Unas
+hath been with the two hidden (?) Kha (?) gods, ...; the
+seat of the heart of Unas is among those who live upon this
+earth for ever and ever and ever."</p>
+
+<div class="footnote"><p><a name="Footnote_1_19" id="Footnote_1_19"></a><a href="#FNanchor_1_19"><span class="label">[1]</span></a> These are names of groups of stars.</p></div>
+
+<div class="footnote"><p><a name="Footnote_2_20" id="Footnote_2_20"></a><a href="#FNanchor_2_20"><span class="label">[2]</span></a> <i>i.e.</i> entered into judgment.</p></div>
+
+<div class="footnote"><p><a name="Footnote_3_21" id="Footnote_3_21"></a><a href="#FNanchor_3_21"><span class="label">[3]</span></a> The executioner of Osiris.</p></div>
+
+<p><span class="pagenum"><a name="Pg_24" id="Pg_24" title="Pg_24">[24]</a></span>The following extract is from one of the later Pyramid
+Texts:</p>
+
+<p>"Pepi was brought forth by the god Nu, when there was
+no heaven, when there was no earth, when nothing had
+been established, when there was no fighting, and when the
+fear of the Eye of Horus did not exist. This Pepi is one
+of the Great Offspring who were brought forth in Anu
+(Heliopolis), who have never been conquered by a king or
+ruled by chiefs, who are irresistible, whose words cannot be
+gainsaid. Therefore this Pepi is irresistible; he can neither
+be conquered by a king nor ruled by chiefs. The enemies
+of Pepi cannot triumph. Pepi lacketh nothing. His nails
+do not grow long [for want of prey]. No debt is reckoned
+against Pepi. If Pepi falleth into the water Osiris will lift
+him out, and the Two Companies of the Gods will bear him
+up on their shoulders, and R&#257;, wheresoever he may be, will
+give him his hand. If Pepi falleth on the earth the Earth-god
+(Keb) will lift him up, and the Two Companies of the
+Gods will bear him up on their shoulders, and R&#257;, wheresoever
+he may be, will give him his hand.... Pepi appeareth
+in heaven among the imperishable stars. His sister
+the star Sothis (the Dog-star), his guide the Morning Star
+(Venus) lead him by the hand to the Field of Offerings. He
+taketh his seat on the crystal throne, which hath faces of
+fierce lions and feet in the form of the hoofs of the Bull
+Sma-ur. He standeth up in his place between the Two Great
+Gods, and his sceptre and staff are in his hands. He lifteth
+up his hand to the Henmemet spirits, and the gods come
+to him with bowings. The Two Great Gods look on in their
+places, and they find Pepi acting as judge of the gods. The
+word of every spirit-soul is in him, and they make offerings
+to him among the Two Companies of the Gods.<br /></p>
+
+<p class="return"><a href="#contents">[TABLE OF CONTENTS]</a></p>
+
+
+
+<div><span class="pagenum"><a name="Pg_25" id="Pg_25" title="Pg_25">[25]</a></span></div>
+<hr style="width: 65%;" />
+<h2><a name="CHAPTER_III" id="CHAPTER_III"></a>CHAPTER III</h2>
+
+<h3>STORIES OF MAGICIANS WHO LIVED<br />
+UNDER THE ANCIENT EMPIRE<br /><br /></h3>
+
+
+<p>The short stories of the wonderful deeds of ancient
+Egyptian magicians here given are found in the Westcar
+Papyrus, which is preserved in the Royal Museum in Berlin,
+where it is numbered P. 3033. This papyrus was the property
+of Miss Westcar of Whitchurch, who gave it to the
+eminent German Egyptologist, Richard Lepsius, in 1839;
+it was written probably at some period between the twelfth
+and eighteenth dynasties. The texts were first edited and
+translated by Professor Erman.<br /><br /></p>
+
+
+<p class="center"><span class="smcap"><b>The Magician Ubaaner and the Wax Crocodile</b></span></p>
+
+<p>The first story describes an event which happened in the
+reign of Nebka, a king of the third dynasty. It was told
+by Prince Kh&#257;fr&#257; to King Khufu (Cheops). The magician
+was called Ubaaner,<a name="FNanchor_1_22" id="FNanchor_1_22"></a><a href="#Footnote_1_22" class="fnanchor">[1]</a> and he was the chief Kher-heb in the
+temple of Ptah of Memphis, and a very learned man. He
+was a married man, but his wife loved a young man who
+worked in the fields, and she sent him by the hands of one
+of her maids a box containing a supply of very fine clothes.
+Soon after receiving this gift the young man proposed to the
+magician's wife that they should meet and talk in a certain
+booth or lodge in her garden, and she instructed the steward
+to have the lodge made ready for her to receive her friend
+in it. When this was done, she went to the lodge, and she
+<span class="pagenum"><a name="Pg_26" id="Pg_26" title="Pg_26">[26]</a></span>sat there with the young man and drank beer with him
+until the evening, when he went his way. The steward,
+knowing what had happened, made up his mind to report
+the matter to his master, and as soon as the morning had
+come, he went to Ubaaner and informed him that his wife
+had spent the previous day drinking beer with such and
+such a young man. Ubaaner then told the steward to fetch
+him his casket made of ebony and silver-gold, which contained
+materials and instruments used in working magic,
+and when it was brought him, he took out some wax, and
+fashioned a figure of a crocodile seven spans long. He then
+recited certain magical words over the crocodile, and said
+to it, "When the young man comes to bathe in my lake
+thou shalt seize him." Then giving the wax crocodile to
+the steward, Ubaaner said to him, "When the young man
+goes down to the lake to bathe according to his daily habit,
+thou shalt throw the crocodile into the water after him."
+Having taken the crocodile from his master the steward
+departed.</p>
+
+<div class="footnote"><p><a name="Footnote_1_22" id="Footnote_1_22"></a><a href="#FNanchor_1_22"><span class="label">[1]</span></a> This name means "splitter of stones." It will be remembered that the
+late Sir H.M. Stanley was called the "stone-splitter," because of his great
+strength of deed and word.</p></div>
+
+<p>Then the wife of Ubaaner told the steward to set the
+little lodge in the garden in order, because she was going
+to spend some time there. When the steward had furnished
+the lodge, she went there, and the young peasant paid her a
+visit. After leaving the lodge he went and bathed in the
+lake, and the steward followed him and threw the wax crocodile
+into the water; it immediately turned into a large
+crocodile 7 cubits (about 11 feet) long and seized the
+young man and swallowed him up. When this took place
+the magician Ubaaner was with the king, and he remained
+in attendance upon him for seven days, during which time
+the young man was in the lake, with no air to breathe.
+When the seven days were ended King Nebka proposed to
+take a walk with the magician. Whilst they were going
+along Ubaaner asked the king if he would care to see a wonderful
+thing that had happened to a young peasant, and the
+king said he would, and forthwith walked to the place to
+which the magician led him. When they arrived at the
+lake Ubaaner uttered a spell over the crocodile, and commanded
+<span class="pagenum"><a name="Pg_27" id="Pg_27" title="Pg_27">[27]</a></span>it to come up out of the water bringing the young
+man with him; and the crocodile did so. When the king
+saw the beast he exclaimed at its hideousness, and seemed
+to be afraid of it, but the magician stooped down fearlessly,
+and took the crocodile up in his hand, and lo, the living
+crocodile had disappeared, and only a crocodile of wax
+remained in its place. Then Ubaaner told King Nebka the
+story of how the young man had spent days in the lodge
+in the garden talking and drinking beer with his wife, and
+His Majesty said to the wax crocodile, "Get thee gone,
+and take what is thine with thee." And the wax crocodile
+leaped out of the magician's hand into the lake, and once
+more became a large, living crocodile. And it swam away
+with the young man, and no one ever knew what became
+of it afterwards. Then the king made his servants seize
+Ubaaner's wife, and they carried her off to the ground on
+the north side of the royal palace, and there they burned
+her, and they scattered her ashes in the river. When King
+Khufu had heard the story he ordered many offerings to
+be made in the tomb of his predecessor Nebka, and gifts
+to be presented to the magician Ubaaner.<br /><br /></p>
+
+
+<p class="center"><span class="smcap"><b>The Magician Tchatcham&#257;nkh and the Gold Ornament</b></span></p>
+
+<p>The Prince Baiufr&#257; stood up and offered to relate to King
+Khufu (Cheops) a story of a magician called Tchatcham&#257;nkh,
+who flourished in the reign of Seneferu, the king's father.
+The offer having been accepted, Baiufr&#257; proceeded to relate
+the following: On one occasion it happened that Seneferu
+was in a perplexed and gloomy state of mind, and he
+wandered distractedly about the rooms and courts of his
+palace seeking to find something wherewith to amuse himself,
+but he failed to do so. Then he bethought himself of
+the court magician Tchatcham&#257;nkh, and he ordered his
+servants to summon him to the presence. When the great
+Kher-heb and scribe arrived, he addressed him as "my
+brother," and told him that he had been wandering about
+in his palace seeking for amusement, and had failed to find
+<span class="pagenum"><a name="Pg_28" id="Pg_28" title="Pg_28">[28]</a></span>it. The magician promptly suggested to the king that he
+should have a boat got ready, decorated with pretty things
+that would give pleasure, and should go for a row on the
+lake. The motions of the rowers as they rowed the boat
+about would interest him, and the sight of the depths of
+the waters, and the pretty fields and gardens round about
+the lake, would give him great pleasure. "Let me," said the
+magician, "arrange the matter. Give me twenty ebony
+paddles inlaid with gold and silver, and twenty pretty maidens
+with flowing hair, and twenty network garments wherein
+to dress them." The king gave orders for all these things
+to be provided, and when the boat was ready, and the
+maidens who were to row had taken their places, he entered
+the boat and sat in his little pavilion and was rowed about
+on the lake. The magician's views proved to be correct, for
+the king enjoyed himself, and was greatly amused in watching
+the maidens row. Presently the handle of the paddle
+of one of the maidens caught in her long hair, and in trying
+to free it a malachite ornament which she was wearing in
+her hair fell into the water and disappeared. The maiden
+was much troubled over her loss, and stopped rowing, and
+as her stopping threw out of order the strokes of the maidens
+who were sitting on the same seat as she was, they also
+stopped rowing. Thereupon the king asked why the rowing
+had ceased, and one of the maidens told him what had
+happened; and when he promised that the ornament should
+be recovered, the maiden said words which seem to mean
+that she had no doubt that she should recover it. On this
+Seneferu caused Tchatcham&#257;nkh to be summoned into the
+presence, and when he came the king told him all that had
+happened. Then the magician began to recite certain spells,
+the effect of which was to cause the water of the lake first
+to divide into two parts, and then the water on one side to
+rise up and place itself on the water on the other side. The
+boat, presumably, sank down gently on the ground of the
+lake, for the malachite ornament was seen lying there, and
+the magician fetched it, and returned it to its owner. The
+depth of the water in the middle of the lake where the ornament
+<span class="pagenum"><a name="Pg_29" id="Pg_29" title="Pg_29">[29]</a></span>dropped was 12 cubits (between 18 and 19 feet),
+and when the water from one side was piled up on that on
+the other, the total depth of the two sections taken together
+was, we are told, 24 cubits. As soon as the ornament
+was restored to the maiden, the magician recited further
+spells, and the water lowered itself, and spread over the
+ground of the lake, and so regained its normal level. His
+Majesty, King Seneferu, assembled his nobles, and having
+discussed the matter with them, made a handsome gift to
+his clever magician. When King Khufu had heard the
+story he ordered a large supply of funerary offerings to be
+sent to the tomb of Seneferu, and bread, beer, flesh, and
+incense to the tomb of Tchatcham&#257;nkh.<br /><br /></p>
+
+
+<p class="center"><span class="smcap"><b>The Magician Teta who Restored Life to Dead Animals, etc.</b></span></p>
+
+<p>When Baiufr&#257; had finished the story given above, Prince
+Herutataf, the son of King Khufu, and a very wise man,
+with whose name Egyptian tradition associated the discovery
+of certain chapters of the Book of the Dead, stood
+up before his father to speak, and said to him, "Up to the
+present thou hast only heard tales about the wisdom of
+magicians who are dead and gone, concerning which it is
+quite impossible to know whether they be true or not.
+Now, I want Thy Majesty to see a certain sage who is actually
+alive during thy lifetime, whom thou knowest not." His
+Majesty Khufu said, "Who is it, Herutataf?" And Prince
+Herutataf replied, "He is a certain peasant who is called
+Teta, and he lives in Tet-Seneferu. He is one hundred and
+ten years old, and up to this very day he eats five hundred
+bread-cakes (<i>sic</i>), and a leg of beef, and drinks one hundred
+pots of beer. He knows how to reunite to its body a head
+which has been cut off, he knows how to make a lion follow
+him whilst the rope with which he is tied drags behind
+him on the ground, and he knows the numbers of the Apet
+chambers (?) of the shrine (?) of Thoth." Now His Majesty
+had been seeking for a long time past for the number of the
+<span class="pagenum"><a name="Pg_30" id="Pg_30" title="Pg_30">[30]</a></span>Apet chambers (?) of Thoth, for he had wished to make
+something like it for his "horizon."<a name="FNanchor_1_23" id="FNanchor_1_23"></a><a href="#Footnote_1_23" class="fnanchor">[1]</a> And King Khufu
+said to his son Herutataf, "My son, thou thyself shalt go
+and bring the sage to me"; thereupon a boat was made
+ready for Prince Herutataf, who forthwith set out on his
+journey to Tet-Seneferu, the home of the sage. When the
+prince came to the spot on the river bank that was nearest
+to the village of Teta, he had the boat tied up, and he continued
+his journey overland seated in a sort of sedan chair
+made of ebony, which was carried or slung on bearing poles
+made of costly <i>sesentchem</i> wood inlaid or decorated with
+gold. When Herutataf arrived at the village, the chair was
+set down on the ground, and he got out of it and stood up
+ready to greet the old man, whom he found lying upon a
+bed, with the door of his house lying on the ground. One
+servant stood by the bed holding the sage's head and fanning
+him, and another was engaged in rubbing his feet. Herutataf
+addressed a highly poetical speech to Teta, the gist of
+which was that the old man seemed to be able to defy the
+usual effects of old age, and to be like one who had obtained
+the secret of everlasting youth, and then expressed the hope
+that he was well. Having paid these compliments, which
+were couched in dignified and archaic language, Herutataf
+went on to say that he had come with a message from his
+father Khufu, who hereby summoned Teta to his presence.
+"I have come," he said, "a long way to invite thee, so
+that thou mayest eat the food, and enjoy the good things
+which the king bestows on those who follow him, and so
+that he may conduct thee after a happy life to thy fathers
+who rest in the grave." The sage replied, "Welcome, Prince
+Herutataf, welcome, O thou who lovest thy father. Thy
+father shall reward thee with gifts, and he shall promote
+thee to the rank of the senior officials of his court. Thy
+Ka<a name="FNanchor_2_24" id="FNanchor_2_24"></a><a href="#Footnote_2_24" class="fnanchor">[2]</a> shall fight successfully against thine enemy, thy soul
+knows the ways of the Other World, and thou shalt arrive
+<span class="pagenum"><a name="Pg_31" id="Pg_31" title="Pg_31">[31]</a></span>at the door of those who are apparelled in ... I salute
+thee, O Prince Herutataf."</p>
+
+<div class="footnote"><p><a name="Footnote_1_23" id="Footnote_1_23"></a><a href="#FNanchor_1_23"><span class="label">[1]</span></a> These were probably books and instruments which the magicians of the
+day used in making astrological calculations, or in working magic.</p></div>
+
+<div class="footnote"><p><a name="Footnote_2_24" id="Footnote_2_24"></a><a href="#FNanchor_2_24"><span class="label">[2]</span></a> The "double," or the vital force.</p></div>
+
+<p>Herutataf then held out his hands to the sage and helped
+him to rise from the bed, and he went with him to the river
+bank, Teta leaning on his arm. When they arrived there
+Teta asked for a boat wherein his children and his books
+might be placed, and the prince put at his disposal two
+boats, with crews complete; Teta himself, however, was
+accommodated in the prince's boat and sailed with him.
+When they came to the palace, Prince Herutataf went into
+the presence of the king to announce their arrival, and said
+to him, "O king my lord, I have brought Teta"; and His
+Majesty replied, "Bring him in quickly." Then the king
+went out into the large hall of his palace, and Teta was led
+into the presence. His Majesty said, "How is it, Teta,
+that I have never seen thee?" And Teta answered, "Only
+the man who is summoned to the presence comes; so soon
+as the king summoned me I came." His Majesty asked him,
+saying, "Is it indeed true, as is asserted, that thou knowest
+how to rejoin to its body the head which hath been cut off?"
+Teta answered, "Most assuredly do I know how to do this,
+O king my lord." His Majesty said, "Let them bring in
+from the prison a prisoner, so that his death-sentence may
+be carried out." Then Teta said, "Let them not bring a
+man, O king my lord. Perhaps it may be ordered that
+the head shall be cut off some other living creature." So
+a goose was brought to him, and he cut off its head, and
+laid the body of the goose on the west side of the hall, and
+its head on the east side. Then Teta recited certain magical
+spells, and the goose stood up and waddled towards its head,
+and its head moved towards its body. When the body
+and the head came close together, the head leaped on to
+the body, and the goose stood up on its legs and cackled.</p>
+
+<p>Then a goose of another kind called <i>khet&acirc;a</i> was brought
+to Teta, and he did with it as he had done with the other
+goose. His Majesty next caused an ox to be taken to Teta,
+and when he had cut off its head, and recited magical spells
+over the head and the body, the head rejoined itself to the
+<span class="pagenum"><a name="Pg_32" id="Pg_32" title="Pg_32">[32]</a></span>body, and the ox stood up on its feet. A lion was next
+brought to Teta, and when he had recited spells over it, the
+lion went behind him, and followed him [like a dog], and
+the rope with which he had been tied up trailed on the
+ground behind the animal.</p>
+
+<p>King Khufu then said to Teta, "Is it true what they say
+that thou knowest the numbers of the Apet chambers (?)
+of the shrine (?) of Thoth?" Teta replied, "No. I do not
+know their number, O king my lord, but I do know the
+place where they are to be found." His Majesty asked,
+"Where is that?" Teta replied, "There is a box made
+of flint in a house called Sapti in Heliopolis." The king
+asked, "Who will bring me this box?" Teta replied,
+"Behold, O king my lord, I shall not bring the box to thee."
+His Majesty asked, "Who then shall bring it to me?" Teta
+answered, "The oldest of the three children of Rut-tetet
+shall bring it unto thee." His Majesty said, "It is my
+will that thou shalt tell me who this Rut-tetet is." Teta
+answered, "This Rut-tetet is the wife of a priest of R&#257; of
+Sakhabu,<a name="FNanchor_1_25" id="FNanchor_1_25"></a><a href="#Footnote_1_25" class="fnanchor">[1]</a> who is about to give birth to three children of
+R&#257;. He told her that these children should attain to the
+highest dignities in the whole country, and that the oldest
+of them should become high priest<a name="FNanchor_2_26" id="FNanchor_2_26"></a><a href="#Footnote_2_26" class="fnanchor">[2]</a> of Heliopolis." On
+hearing these words the heart of the king became sad; and
+Teta said, "Wherefore art thou so sad, O king my lord?
+Is it because of the three children? I say unto thee, Verily
+thy son, verily his son, verily one of them." His Majesty
+asked, "When will these three children be born?" Teta
+answered, "Rut-tetet will give them birth on the fifteenth
+day of the first month of Pert."<a name="FNanchor_3_27" id="FNanchor_3_27"></a><a href="#Footnote_3_27" class="fnanchor">[3]</a> The king then made a
+remark the exact meaning of which it is difficult to follow,
+but from one part of it it is clear that he expressed his determination
+to go and visit the temple of R&#257; of Sakhabu, which
+seems to have been situated on or near the great canal of
+<span class="pagenum"><a name="Pg_33" id="Pg_33" title="Pg_33">[33]</a></span>the Letopolite nome. In reply Teta declared that he would
+take care that the water in the canal should be 4 cubits
+(about 6 feet) deep, <i>i.e.</i> that the water should be deep
+enough for the royal barge to sail on the canal without
+difficulty. The king then returned to his palace and gave
+orders that Teta should have lodgings given him in the
+house of Prince Herutataf, that he should live with him,
+and that he should be provided with one thousand bread-cakes,
+one hundred pots of beer, one ox, and one hundred
+bundles of vegetables. And all that the king commanded
+concerning Teta was done.</p>
+
+<div class="footnote"><p><a name="Footnote_1_25" id="Footnote_1_25"></a><a href="#FNanchor_1_25"><span class="label">[1]</span></a> A town which seems to have been situated in the second nome or
+"county" of Lower Egypt; the Greeks called the nome Letopolites.</p></div>
+
+<div class="footnote"><p><a name="Footnote_2_26" id="Footnote_2_26"></a><a href="#FNanchor_2_26"><span class="label">[2]</span></a> His official title was "Ur-mau."</p></div>
+
+<div class="footnote"><p><a name="Footnote_3_27" id="Footnote_3_27"></a><a href="#FNanchor_3_27"><span class="label">[3]</span></a> The season Pert = November 15 - March 15.</p><br /></div>
+
+
+<p class="center"><span class="smcap"><b>The Story of Rut-tetet and the Three Sons of R&#257;</b></span></p>
+
+<p>The last section of the Westcar Papyrus deals with the
+birth of the three sons of R&#257;, who have been mentioned
+above. When the day drew nigh in which the three sons
+were to be born, R&#257;, the Sun-god, ordered the four goddesses,
+Isis, Nephthys,<a name="FNanchor_1_28" id="FNanchor_1_28"></a><a href="#Footnote_1_28" class="fnanchor">[1]</a> Meskhenet,<a name="FNanchor_2_29" id="FNanchor_2_29"></a><a href="#Footnote_2_29" class="fnanchor">[2]</a> and Heqet,<a name="FNanchor_3_30" id="FNanchor_3_30"></a><a href="#Footnote_3_30" class="fnanchor">[3]</a> and the
+god Khnemu,<a name="FNanchor_4_31" id="FNanchor_4_31"></a><a href="#Footnote_4_31" class="fnanchor">[4]</a> to go and superintend the birth of the three
+children, so that when they grew up, and were exercising
+the functions of rule throughout all Egypt, they should
+build temples to them, and furnish the altars in them with
+offerings of meat and drink in abundance. Then the four
+goddesses changed themselves into the forms of dancing
+women, and went to the house wherein the lady Rut-tetet lay
+ill, and finding her husband, the priest of R&#257;, who was called
+R&#257;user, outside, they clashed their cymbals together, and
+rattled their sistra, and tried to make him merry. When
+R&#257;user objected to this and told them that his wife lay ill
+inside the house, they replied, "Let us see her, for we know
+<span class="pagenum"><a name="Pg_34" id="Pg_34" title="Pg_34">[34]</a></span>how to help her"; so he said to them and to Khnemu who
+was with them, "Enter in," and they did so, and they went
+to the room wherein Rut-tetet lay. Isis, Nephthys, and
+Heqet assisted in bringing the three boys into the world.
+Meskhenet prophesied for each of them sovereignty over
+the land, and Khnemu bestowed health upon their bodies.
+After the birth of the three boys, the four goddesses and
+Khnemu went outside the house, and told R&#257;user to rejoice
+because his wife Rut-tetet had given him three children.
+R&#257;user said, "My Ladies, what can I do for you in return
+for this?" Having apparently nothing else to give them,
+he begged them to have barley brought from his granary,
+so that they might take it away as a gift to their own
+granaries; they agreed, and the god Khnemu brought the
+barley. So the goddesses set out to go to the place whence
+they had come.</p>
+
+<div class="footnote"><p><a name="Footnote_1_28" id="Footnote_1_28"></a><a href="#FNanchor_1_28"><span class="label">[1]</span></a> Isis and Nephthys were the daughters of Keb and Nut, and sisters of
+Osiris and Set; the former was the mother of Horus, and the latter of
+Anubis.</p></div>
+
+<div class="footnote"><p><a name="Footnote_2_29" id="Footnote_2_29"></a><a href="#FNanchor_2_29"><span class="label">[2]</span></a> A goddess who presided over the birth of children.</p></div>
+
+<div class="footnote"><p><a name="Footnote_3_30" id="Footnote_3_30"></a><a href="#FNanchor_3_30"><span class="label">[3]</span></a> A very ancient Frog-goddess, who was associated with generation and
+birth.</p></div>
+
+<div class="footnote"><p><a name="Footnote_4_31" id="Footnote_4_31"></a><a href="#FNanchor_4_31"><span class="label">[4]</span></a> A god who assisted at the creation of the world, and who fashioned the
+bodies of men and women.</p></div>
+
+<p>When they had arrived there Isis said to her companions:
+"How is it that we who went to Rut-tetet [by the command
+of R&#257;] have worked no wonder for the children which we
+could have announced to their father, who allowed us to
+depart [without begging a boon]?" So they made divine
+crowns such as belonged to the Lord (<i>i.e.</i> King), life, strength,
+health [be to him!], and they hid them in the barley. Then
+they sent rain and storm through the heavens, and they
+went back to the house of R&#257;user, apparently carrying the
+barley with them, and said to him, "Let the barley abide
+in a sealed room until we dance our way back to the north."
+So they put the barley in a sealed room. After Rut-tetet
+had kept herself secluded for fourteen days, she said to one
+of her handmaidens, "Is the house all ready?" and the
+handmaiden told her that it was provided with everything
+except jars of barley drink, which had not been brought.
+Rut-tetet then asked why they had not been brought, and
+the handmaiden replied in words that seem to mean that
+there was no barley in the house except that which belonged
+to the dancing goddesses, and that that was in a chamber
+which had been sealed with their seal. Rut-tetet then told
+her to go and fetch some of the barley, for she was quite
+<span class="pagenum"><a name="Pg_35" id="Pg_35" title="Pg_35">[35]</a></span>certain that when her husband R&#257;user returned he would
+make good what she took. Thereupon the handmaiden
+went to the chamber, and broke it open, and she heard in
+it loud cries and shouts, and the sounds of music and singing
+and dancing, and all the noises which men make in honour
+of the birth of a king, and she went back and told Rut-tetet
+what she had heard. Then Rut-tetet herself went through
+the room, and could not find the place where the noises
+came from, but when she laid her temple against a box, she
+perceived that the noises were inside it. She then took this
+box, which cannot have been of any great size, and put it
+in another box, which in turn she put in another box, which
+she sealed, and then wrapping this in a leather covering,
+she laid it in a chamber containing her jar of barley beer
+or barley wine, and sealed the door. When R&#257;user returned
+from the fields, Rut-tetet related to him everything that
+had happened, and his heart was exceedingly glad, and he
+and his wife sat down and enjoyed themselves.</p>
+
+<p>A few days after these events Rut-tetet had a quarrel
+with her handmaiden, and she slapped her well. The handmaiden
+was very angry, and in the presence of the household
+she said words to this effect: Dost thou dare to treat
+me in this way? I who can destroy thee? She has given
+birth to three kings, and I will go and tell the Majesty of
+King Khufu of this fact. The handmaiden thought that,
+if Khufu knew of the views of R&#257;user and Rut-tetet about
+the future of their three sons, and the prophecies of the
+goddesses, he would kill the children and perhaps their parents
+also. With the object in her mind of telling the king the
+handmaiden went to her maternal uncle, whom she found
+weaving flax on the walk, and told him what had happened,
+and said she was going to tell the king about the three
+children. From her uncle she obtained neither support
+nor sympathy; on the contrary, gathering together several
+strands of flax into a thick rope he gave her a good beating
+with the same. A little later the handmaiden went to the
+river or canal to fetch some water, and whilst she was filling
+her pot a crocodile seized her and carried her away and,
+<span class="pagenum"><a name="Pg_36" id="Pg_36" title="Pg_36">[36]</a></span>presumably, ate her. Then the uncle went to the house
+of Rut-tetet to tell her what had happened, and he found
+her sitting down, with her head bowed over her breast, and
+exceedingly sad and miserable. He asked her, saying, "O
+Lady, wherefore art thou so sad?" And she told him
+that the cause of her sorrow was the handmaiden, who had
+been born in the house and had grown up in it, and who
+had just left it, threatening that she would go and tell the
+king about the birth of the three kings. The uncle of the
+handmaiden nodded his head in a consoling manner, and
+told Rut-tetet how she had come to him and informed him
+what she was going to do, and how he had given her a good
+beating with a rope of flax, and how she had gone to the
+river to fetch some water, and how a crocodile had carried
+her off.</p>
+
+<p>There is reason to think that the three sons of Rut-tetet
+became the three kings of the fifth dynasty who were known
+by the names of Kh&#257;fr&#257;, Menkaur&#257;, and Userkaf. The
+stories given above are valuable because they contain elements
+of history, for it is now well known that the immediate successors
+of the fourth dynasty, of which Khufu, Kh&#257;fr&#257;, and
+Menkaur&#257;, the builders of the three great pyramids at
+G&#299;zah, were the most important kings, were kings who
+delighted to call themselves sons of R&#257;, and who spared
+no effort to make the form of worship of the Sun-god that
+was practised at Anu, or Heliopolis, universal in Egypt.
+It is probable that the three magicians, Ubaaner, Tchatcham&#257;nkh,
+and Teta were historical personages, whose abilities
+and skill in working magic appealed to the imagination of
+the Egyptians under all dynasties, and caused their names
+to be venerated to a remote posterity.<br /><br /></p>
+
+
+<p class="return"><a href="#contents">[TABLE OF CONTENTS]</a></p>
+
+
+
+<div><span class="pagenum"><a name="Pg_37" id="Pg_37" title="Pg_37">[37]</a></span></div>
+
+<hr style="width: 65%;" />
+<h2><a name="CHAPTER_IV" id="CHAPTER_IV"></a>CHAPTER IV</h2>
+
+<h3>THE BOOK OF THE DEAD<br /><br /></h3>
+
+
+<p>"Book of the Dead" is the name that is now generally
+given to the large collection of "Chapters," or compositions,
+both short and long, which the ancient Egyptians cut upon
+the walls of the corridors and chambers in pyramids and
+rock-hewn tombs, and cut or painted upon the insides and
+outsides of coffins and sarcophagi, and wrote upon papyri, etc.,
+which were buried with the dead in their tombs. The first
+modern scholar to study these Chapters was the eminent
+Frenchman, J. Fran&ccedil;ois Champollion; he rightly concluded
+that all of them were of a religious character, but he was
+wrong in calling the collection as a whole "Funerary Ritual."
+The name "Book of the Dead" is a translation of the title
+"Todtenbuch," given by Dr. R. Lepsius to his edition
+of a papyrus at Turin, containing a very long selection of the
+Chapters,<a name="FNanchor_1_32" id="FNanchor_1_32"></a><a href="#Footnote_1_32" class="fnanchor">[1]</a> which he published in 1842. "Book of the Dead"
+is on the whole a very satisfactory general description of
+these Chapters, for they deal almost entirely with the dead,
+and they were written entirely for the dead. They have
+nothing to do with the worship of the gods by those who
+live on the earth, and such prayers and hymns as are incorporated
+with them were supposed to be said and sung by
+the dead for their own benefit. The author of the Chapters
+of the Book of the Dead was the god Thoth, whose greatness
+has already been described in Chapter I of this book. Thus
+they were considered to be of divine origin, and were held
+in the greatest reverence by the Egyptians at all periods of
+their long history. They do not all belong to the same
+period, for many of them allude to the dismemberment and
+<span class="pagenum"><a name="Pg_38" id="Pg_38" title="Pg_38">[38]</a></span>burning of the dead, customs that, though common enough
+in very primitive times, were abandoned soon after royal
+dynasties became established in Egypt.</p>
+
+<div class="footnote"><p><a name="Footnote_1_32" id="Footnote_1_32"></a><a href="#FNanchor_1_32"><span class="label">[1]</span></a> The actual number of Chapters in this papyrus is 165.</p></div>
+
+<p>It is probable that in one form or another many of the
+Chapters were in existence in the predynastic period,<a name="FNanchor_1_33" id="FNanchor_1_33"></a><a href="#Footnote_1_33" class="fnanchor">[1]</a> but
+no copies of such primitive versions, if they ever existed,
+have come down to us. One Egyptian tradition, which is at
+least as old as the early part of the eighteenth dynasty (1600
+B.C.), states that Chapters XXXB and LXIV were "discovered"
+during the reign of Semti, a king of the first dynasty,
+and another tradition assigns their discovery to the reign of
+Menkaur&#257; (the Mycerinus of classical writers), a king of the
+fourth dynasty. It is certain, however, that the Egyptians
+possessed a Book of the Dead which was used for kings and
+royal personages, at least, early under the first dynasty, and
+that, in a form more or less complete, it was in use down to
+the time of the coming of Christianity into Egypt. The
+tombs of the officials of the third and fourth dynasties
+prove that the Book of Opening the Mouth and the Liturgy
+of Funerary Offerings (see pp. 13-18) were in use when
+they were made, and this being so it follows as a matter
+of course that at this period the Egyptians believed in the
+resurrection of the dead and in their immortality, that the
+religion of Osiris was generally accepted, that the efficacy
+of funerary offerings was unquestioned by the religious, and
+that men died believing that those who were righteous on
+earth would be rewarded in heaven, and that the evil-doer
+would be punished. The Pyramid Texts also prove that a
+Book of the Dead divided into chapters was in existence
+when they were written, for they mention the "Chapter of
+those who come forth (<i>i.e.</i> appear in heaven)," and the
+"Chapter of those who rise up" (Pepi I, l. 463), and the
+"Chapter of the <i>betu</i> incense," and the "Chapter of the
+natron incense" (Pepi I, 469). Whether these Chapters
+formed parts of the Pyramid Texts, or whether both they
+and the Pyramid Texts belonged to the Book of the Dead
+cannot be said, but it seems clear that the four Chapters
+<span class="pagenum"><a name="Pg_39" id="Pg_39" title="Pg_39">[39]</a></span>mentioned above formed part of a work belonging to a Book
+of the Dead that was older than the Pyramid Texts. This
+Book of the Dead was no doubt based upon the beliefs of the
+followers of the religion of Osiris, which began in the Delta
+and spread southwards into Upper Egypt. Its doctrines
+must have differed in many important particulars from
+those of the worshippers of the Sun-god of Heliopolis, whose
+priests preached the existence of a heaven of a solar character,
+and taught their followers to believe in the Sun-god
+R&#257;, and not in Temu, the ancient native god of Heliopolis,
+and not in the divine man Osiris. The exposition of
+the Heliopolitan creed is found in the Pyramid Texts, which
+also contain the proofs that before the close of the sixth
+dynasty the cult of Osiris had vanquished the cult of R&#257;,
+and that the religion of Osiris had triumphed.</p>
+
+<div class="footnote"><p><a name="Footnote_1_33" id="Footnote_1_33"></a><a href="#FNanchor_1_33"><span class="label">[1]</span></a> <i>i.e.</i> before Menes became king of both Upper and Lower Egypt.</p></div>
+
+<p>Certain of the Chapters of the Book of the Dead (<i>e.g.</i> XXXB
+and LXIV) were written in the city of Thoth, or Khemenu,
+others were written in Anu, or Heliopolis, and others in
+Busiris and other towns of the Delta. Of the Book of the
+Dead that was in use under the fifth and sixth dynasties
+we have no copies, but many Chapters of the Recension
+in use under the eleventh and twelfth dynasties are found
+written in cursive hieroglyphs upon wooden sarcophagi,
+many of which may be seen in the British Museum. With
+the beginning of the eighteenth dynasty the Book of the
+Dead enters a new phase of its existence, and it became
+the custom to write it on rolls of papyrus, which were laid
+with the dead in their coffins, instead of on the coffins themselves.
+As the greater number of such rolls have been found
+in the tombs of priests and others at Thebes, the Recension
+that was in use from the eighteenth to the twenty-first
+dynasty (1600-900 B.C.) is commonly called the <span class="smcap">Theban
+Recension</span>. This Recension, in its earliest form, is usually
+written with black ink in vertical columns of hieroglyphs,
+which are separated by black lines; the titles of the Chapters,
+the opening words of each section, and the Rubrics are
+written with red ink. About the middle of the eighteenth
+dynasty pictures painted in bright colours, "vignettes,"
+<span class="pagenum"><a name="Pg_40" id="Pg_40" title="Pg_40">[40]</a></span>were added to the Chapters; these are very valuable, because
+they sometimes explain or give a clue to the meaning of parts
+of the texts that are obscure. Under the twentieth and
+twenty-first dynasties the writing of copies of the Book
+of the Dead in hieroglyphs went out of fashion, and copies
+written in the hieratic, or cursive, character took their place.
+These were ornamented with vignettes drawn in outline with
+black ink, and although the scribes who made them wrote
+certain sections in hieroglyphs, it is clear that they did not
+possess the skill of the great scribes who flourished between
+1600 and 1050 B.C. The last Recension of the Book of the
+Dead known to us in a complete form is the <span class="smcap">Sa&#299;te Recension</span>,
+which came into existence about 600 B.C., and continued
+in use from that time to the Roman Period. In the Ptolemaic
+and Roman Periods the priests composed several small works
+such as the "Book of Breathings" and the "Book of
+Traversing Eternity," which were based upon the Book of
+the Dead, and were supposed to contain in a highly condensed
+form all the texts that were necessary for salvation.
+At a still later period even more abbreviated texts came
+into use, and the Book of the Dead ended its existence in
+the form of a series of almost illegible scrawls traced upon
+scraps of papyrus only a few inches square.</p>
+
+<p>Rolls of papyrus containing the Book of the Dead were
+placed: (1) In a niche in the wall of the mummy chamber;
+(2) in the coffin by the side of the deceased, or laid between
+the thighs or just above the ankles; (3) in hollow wooden
+figures of the god Osiris, or Ptah-Seker-Osiris, or in the
+hollow pedestals on which such figures stood.</p>
+
+<p>The Egyptians believed that the souls of the dead on
+leaving this world had to traverse a vast and difficult region
+called the Tuat, which was inhabited by gods, devils, fiends,
+demons, good spirits, bad spirits, and the souls of the wicked,
+to say nothing of snakes, serpents, savage animals, and
+monsters, before they could reach the Elysian Fields, and
+appear in the presence of Osiris. The Tuat was like the
+African "bush," and had no roads through it. In primitive
+times the Egyptians thought that only those souls that were
+<span class="pagenum"><a name="Pg_41" id="Pg_41" title="Pg_41">[41]</a></span>provided with spells, incantations, prayers, charms, words of
+power, and amulets could ever hope to reach the Kingdom
+of Osiris. The spells and incantations were needed for the
+bewitchment of hostile beings of every kind; the prayers,
+charms, and words of power were necessary for making
+other kinds of beings that possessed great powers to help
+the soul on its journey, and to deliver it from foes; and the
+amulets gave the soul that was equipped with them strength,
+power, will, and knowledge to employ successfully every
+means of assistance that presented itself.</p>
+
+<p>The <span class="smcap">Object of the Book of the Dead</span> was to provide the
+dead man with all these spells, prayers, amulets, &amp;c., and to
+enable him to overcome all the dangers and difficulties of the
+Tuat, and to reach Sekhet Aaru and Sekhet Hetep (the
+Elysian Fields), and to take his place among the subjects of
+Osiris in the Land of Everlasting Life. As time went on the
+beliefs of the Egyptians changed considerably about many
+important matters, but they never attempted to alter the
+Chapters of the Book of the Dead so as to bring them, if we
+may use the expression, "up to date." The religion of the
+eighteenth dynasty was far higher in its spiritual character
+generally than that of the twelfth dynasty, but the Chapters
+that were used under the twelfth dynasty were used under
+the eighteenth, and even under the twenty-sixth dynasty.
+In religion the Egyptian forgot nothing and abandoned
+nothing; what was good enough for his ancestors was good
+enough for him, and he was content to go into the next
+world relying for his salvation on the texts which he thought
+had procured their salvation. Thus the Book of the Dead
+as a whole is a work that reflects all the religious beliefs of
+the Egyptians from the time when they were half savages
+to the period of the final downfall of their power.</p>
+
+
+<!-- ILLUSTRATION (To face) PAGE 42 -->
+
+<div class="figcenter">
+   <a name="ill_42" id="ill_42"></a>
+   <a href="images/pg_042_f.jpg" >
+     <img src="images/pg_042_t.jpg" width="286" height="700"
+        alt="Vignette and Part of the XCIInd Chapter of the Book of the Dead." title="Vignette and Part of the XCIInd Chapter of the Book of the Dead." /></a>
+<p class="figcenter">
+<b>Vignette and Part of the XCIInd Chapter<br />
+of the Book of the Dead.</b><br />
+(Ani and his Soul are leaving the Tomb)<br />
+<i><small>From the Papyrus of the Ani in the British Museum.</small></i>
+</p>
+<br /></div>
+
+
+<p>The Theban Recension of the Book of the Dead contains
+about one hundred and ninety Chapters, many of which
+have Rubrics stating what effects will be produced by their
+recital, and describing ceremonies that must be performed
+whilst they are being recited. It is impossible to describe
+the contents of all the Chapters in our limited space, but
+<span class="pagenum"><a name="Pg_42" id="Pg_42" title="Pg_42">[42]</a></span>in the following brief summary the most important are enumerated.
+Chap. 1 contains the formulas that were recited on
+the day of the funeral. Chap. 151 gives a picture of the
+arrangement of the mummy chamber, and the texts to be
+said in it. Chap. 137 describes certain magical ceremonies
+that were performed in the mummy chamber, and describes
+the objects of magical power that were placed in niches in
+the four walls. Chap. 125 gives a picture of the Judgment
+Hall of Osiris, and supplies the declarations of innocence
+that the deceased made before the Forty-two Judges.
+Chaps. 144-147, 149, and 150 describe the Halls, Pylons,
+and Divisions of the Kingdom of Osiris, and supply the name
+of the gods who guard them, and the formulas to be said by
+the deceased as he comes to each. Chap. 110 gives a picture
+of the Elysian Fields and a text describing all the towns
+and places in them. Chap. 5 is a spell by the use of which
+the deceased avoided doing work, and Chap. 6 is another,
+the recital of which made a figure to work for him. Chap. 15
+contains hymns to the rising and to the setting sun, and a
+Litany of Osiris; and Chap. 183 is a hymn to Osiris. Chaps.
+2, 3, 12, 13, and others enabled a man to move about freely
+in the Other World; Chap. 9 secured his free passage in and
+out of the tomb; and Chap. 11 overthrew his enemies.
+Chap. 17 deals with important beliefs as to the origin of God
+and the gods, and of the heavens and the earth, and states
+the different opinions which Egyptian theologians held
+about many divine and mythological beings. The reason
+for including it in the Book of the Dead is not quite clear,
+but that it was a most important Chapter is beyond all
+doubt. Chaps. 21 and 22 restored his mouth to the deceased,
+and Chap. 23 enabled him to open it. Chap. 24 supplied
+him with words of power, and Chap. 25 restored to him his
+memory. Chaps. 26-30B gave to the deceased his heart,
+and supplied the spells that prevented the stealers of hearts
+from carrying it off, or from injuring it in any way. Two
+of these Chapters (29 and 30B) were cut upon amulets made
+in the form of a human heart. Chaps. 31 and 32 are spells
+for driving away crocodiles, and Chaps. 33-38, and 40
+<span class="pagenum"><a name="Pg_43" id="Pg_43" title="Pg_43">[43]</a></span>are spells against snakes and serpents. Chaps. 41 and 42
+preserved a man from slaughter in the Other World, Chap. 43
+enabled him to avoid decapitation, and Chap. 44 preserved
+him from the second death. Chaps. 45, 46, and 154 protected
+the body from rot or decay and worms in the tomb.
+Chap. 50 saved the deceased from the headsman in the Tuat,
+and Chap. 51 enabled him to avoid stumbling. Chaps. 38,
+52-60, and 62 ensured for him a supply of air and water in
+the Tuat, and Chap. 63 protected him from drinking boiling
+water there. Chaps. 64-74 gave him the power to leave the
+tomb, to overthrow enemies, and to "come forth by day."
+Chaps. 76-89 enabled a man to transform himself into the
+Light-god, the primeval soul of God, the gods Ptah and
+Osiris, a golden hawk, a divine hawk, a lotus, a <i>benu</i> bird,
+a heron, a swallow, a serpent, a crocodile, and into any being
+or thing he pleased. Chap. 89 enabled the soul of the
+deceased to rejoin its body at pleasure, and Chaps. 91 and 92
+secured the egress of his soul and spirit from the tomb.
+Chaps. 94-97 made the deceased an associate of Thoth, and
+Chaps. 98 and 99 secured for him the use of the magical
+boat, and the services of the celestial ferryman, who would
+ferry him across the river in the Tuat to the Island of Fire,
+in which Osiris lived. Chaps. 101 and 102 provided access
+for him to the Boat of R&#257;. Chaps. 108, 109, 112, and 116
+enabled him to know the Souls (<i>i.e.</i> gods) of the East and
+West, and of the towns of Pe,<a name="FNanchor_1_34" id="FNanchor_1_34"></a><a href="#Footnote_1_34" class="fnanchor">[1]</a> Nekhen,<a name="FNanchor_2_35" id="FNanchor_2_35"></a><a href="#Footnote_2_35" class="fnanchor">[2]</a> Khemenu,<a name="FNanchor_3_36" id="FNanchor_3_36"></a><a href="#Footnote_3_36" class="fnanchor">[3]</a> and
+Anu.<a name="FNanchor_4_37" id="FNanchor_4_37"></a><a href="#Footnote_4_37" class="fnanchor">[4]</a> Chaps. 117-119 enabled him to find his way through
+Rastau, a part of the kingdom of Seker, the god of Death.
+Chap. 152 enabled him to build a house, and Chap. 132 gave
+him power to return to the earth and see it. Chap. 153
+provided for his escape from the fiend who went about to
+take souls in a net. Chaps. 155-160, 166, and 167 formed
+the spells that were engraved on amulets, <i>i.e.</i> the Tet (male),
+the Tet (female), the Vulture, the Collar, the Sceptre, the
+Pillow, the Pectoral, &amp;c., and gave to the deceased the
+power of Osiris and Isis and other gods, and restored to him
+<span class="pagenum"><a name="Pg_44" id="Pg_44" title="Pg_44">[44]</a></span>his heart, and lifted up his head. Chap. 162 kept heat in the
+body until the day of the resurrection. Chaps. 175 and 176
+gave the deceased everlasting life and enabled him to escape
+the second death. Chap. 177 raised up the dead body, and
+Chap. 178 raised up the spirit-soul. The remaining Chapters
+perfected the spirit-soul, and gave it celestial powers, and
+enabled it to enjoy intercourse with the gods as an equal,
+and enabled it to participate in all their occupations and
+pleasures. We may now give a few extracts that will give
+an idea of the contents of some of the most important
+passages.</p>
+
+<div class="footnote"><p><a name="Footnote_1_34" id="Footnote_1_34"></a><a href="#FNanchor_1_34"><span class="label">[1]</span></a> <i>i.e.</i> Pe Tep, or Buto.</p></div>
+
+<div class="footnote"><p><a name="Footnote_2_35" id="Footnote_2_35"></a><a href="#FNanchor_2_35"><span class="label">[2]</span></a> Eileithyiaspolis.</p></div>
+
+<div class="footnote"><p><a name="Footnote_3_36" id="Footnote_3_36"></a><a href="#FNanchor_3_36"><span class="label">[3]</span></a> Hermopolis.</p></div>
+
+<div class="footnote"><p><a name="Footnote_4_37" id="Footnote_4_37"></a><a href="#FNanchor_4_37"><span class="label">[4]</span></a> Heliopolis.</p><br /><br /></div>
+
+
+
+<!-- ILLUSTRATION (To face) PAGE 44 -->
+
+<div class="figcenter">
+   <a name="ill_44" id="ill_44"></a>
+   <a href="images/pg_044_f.jpg" >
+     <img src="images/pg_044_t.jpg" width="600" height="333"
+        alt="Her-Heru, the first Priest-King, and Queen Netchemet reciting a Hymn to the Rising Sun" title="Her-Heru, the first Priest-King, and Queen Netchemet reciting a Hymn to the Rising Sun." /></a>
+<p class="figcenter">
+<b>Her-Heru, the first Priest-King, and Queen Netchemet reciting a Hymn to the Rising Sun.</b><br />
+The Apes represent the Spirits of the Dawn.<br />
+<i><small>From a papyrus (about 1050 B.C.) in the British Museum.</small></i>
+</p>
+<br /><br /></div>
+
+
+<p>The following is the opening hymn to Osiris in the Papyrus
+of Ani:</p>
+
+<p>"Glory be to Osiris Un-Nefer, the great god who dwelleth
+in Abydos, king of eternity, lord of everlastingness, whose
+existence endureth for millions of years. Eldest son of the
+womb of Nut,<a name="FNanchor_1_38" id="FNanchor_1_38"></a><a href="#Footnote_1_38" class="fnanchor">[1]</a> begotten by Keb,<a name="FNanchor_2_39" id="FNanchor_2_39"></a><a href="#Footnote_2_39" class="fnanchor">[2]</a> the Erp&#257;t,<a name="FNanchor_3_40" id="FNanchor_3_40"></a><a href="#Footnote_3_40" class="fnanchor">[3]</a> lord of the
+crowns of the South and North, lord of the lofty white crown,
+prince of gods and men: he hath received the sceptre, and
+the whip, and the rank of his divine fathers. Let thy heart
+in Semt-Ament<a name="FNanchor_4_41" id="FNanchor_4_41"></a><a href="#Footnote_4_41" class="fnanchor">[4]</a> be content, for thy son Horus is established
+on thy throne. Thou art crowned lord of Tatu<a name="FNanchor_5_42" id="FNanchor_5_42"></a><a href="#Footnote_5_42" class="fnanchor">[5]</a> and
+ruler in Abydos.<a name="FNanchor_6_43" id="FNanchor_6_43"></a><a href="#Footnote_6_43" class="fnanchor">[6]</a> Through thee the world flourisheth in
+triumph before the power of Nebertcher.<a name="FNanchor_7_44" id="FNanchor_7_44"></a><a href="#Footnote_7_44" class="fnanchor">[7]</a> He leadeth on
+that which is and that which is not yet, in his name of
+'Taherstanef.' He toweth along the earth by Ma&#257;t<a name="FNanchor_8_45" id="FNanchor_8_45"></a><a href="#Footnote_8_45" class="fnanchor">[8]</a> in his
+name of 'Seker'; he is exceedingly mighty and most
+terrible in his name of 'Osiris'; he endureth for ever and
+ever in his name of 'Un-Nefer.' Homage to thee, O King
+of kings, Lord of lords, Prince of princes, who from the womb
+of Nut hast ruled the world and Akert.<a name="FNanchor_9_46" id="FNanchor_9_46"></a><a href="#Footnote_9_46" class="fnanchor">[9]</a> Thy body is
+[like] bright and shining metal, thy head is of azure blue,
+<span class="pagenum"><a name="Pg_45" id="Pg_45" title="Pg_45">[45]</a></span>and the brilliance of the turquoise encircleth thee. O thou
+god An of millions of years, whose body pervadeth all things,
+whose face is beautiful in Ta-Tchesert,<a name="FNanchor_10_47" id="FNanchor_10_47"></a><a href="#Footnote_10_47" class="fnanchor">[10]</a> grant thou to the
+Ka of the Osiris the scribe Ani splendour in heaven, power
+upon earth, and triumph in the Other World. Grant that
+I may sail down to Tatu in the form of a living soul, and
+sail up to Abydos in the form of the Benu bird;<a name="FNanchor_11_48" id="FNanchor_11_48"></a><a href="#Footnote_11_48" class="fnanchor">[11]</a> that
+I may go in and come out without being stopped at the
+pylons of the Lords of the Other World. May there be
+given unto me bread-cakes in the house of coolness, and
+offerings of food in Anu (Heliopolis), and a homestead for
+ever in Sekhet Aru,<a name="FNanchor_12_49" id="FNanchor_12_49"></a><a href="#Footnote_12_49" class="fnanchor">[12]</a> with wheat and barley therefor."</p>
+
+<div class="footnote"><p><a name="Footnote_1_38" id="Footnote_1_38"></a><a href="#FNanchor_1_38"><span class="label">[1]</span></a> The Sky-goddess.</p></div>
+
+<div class="footnote"><p><a name="Footnote_2_39" id="Footnote_2_39"></a><a href="#FNanchor_2_39"><span class="label">[2]</span></a> The Earth-god.</p></div>
+
+<div class="footnote"><p><a name="Footnote_3_40" id="Footnote_3_40"></a><a href="#FNanchor_3_40"><span class="label">[3]</span></a> The hereditary chief of the gods.</p></div>
+
+<div class="footnote"><p><a name="Footnote_4_41" id="Footnote_4_41"></a><a href="#FNanchor_4_41"><span class="label">[4]</span></a> The other world.</p></div>
+
+<div class="footnote"><p><a name="Footnote_5_42" id="Footnote_5_42"></a><a href="#FNanchor_5_42"><span class="label">[5]</span></a> The town of Busiris on the Delta.</p></div>
+
+<div class="footnote"><p><a name="Footnote_6_43" id="Footnote_6_43"></a><a href="#FNanchor_6_43"><span class="label">[6]</span></a> Abydos in Upper Egypt.</p></div>
+
+<div class="footnote"><p><a name="Footnote_7_44" id="Footnote_7_44"></a><a href="#FNanchor_7_44"><span class="label">[7]</span></a> The Lord to the uttermost limit, <i>i.e.</i> Almighty God.</p></div>
+
+<div class="footnote"><p><a name="Footnote_8_45" id="Footnote_8_45"></a><a href="#FNanchor_8_45"><span class="label">[8]</span></a> The goddess of physical and moral law, and the personification of the
+conscience.</p></div>
+
+<div class="footnote"><p><a name="Footnote_9_46" id="Footnote_9_46"></a><a href="#FNanchor_9_46"><span class="label">[9]</span></a> A name of the Other World.</p></div>
+
+<div class="footnote"><p><a name="Footnote_10_47" id="Footnote_10_47"></a><a href="#FNanchor_10_47"><span class="label">[10]</span></a> The Holy Land, <i>i.e.</i> the Kingdom of Osiris.</p></div>
+
+<div class="footnote"><p><a name="Footnote_11_48" id="Footnote_11_48"></a><a href="#FNanchor_11_48"><span class="label">[11]</span></a> A bird which has been identified with the ph&#339;nix. The soul of R&#257; was
+incarnate in it.</p></div>
+
+<div class="footnote"><p><a name="Footnote_12_49" id="Footnote_12_49"></a><a href="#FNanchor_12_49"><span class="label">[12]</span></a> A name of the realm of Osiris, or the Elysian Fields.</p></div>
+
+<p>In another Hymn to Osiris, which is found in the Papyrus
+of Hunefer, we have the following: "The gods come unto
+thee, bowing low before thee, and they hold thee in fear.
+They withdraw and depart when they see thee endued with
+the terror of R&#257;, and the victory of Thy Majesty is over
+their hearts. Life is with thee, and offerings of meat and
+drink follow thee, and that which is thy due is offered before
+thy face. I have come unto thee holding in my hands truth,
+and my heart hath in it no cunning (or deceit). I offer unto
+thee that which is thy due, and I know that whereon thou
+livest. I have not committed any kind of sin in the land;
+I have defrauded no man of what is his. I am Thoth, the
+perfect scribe, whose hands are pure. I am the lord of
+purity, the destroyer of evil, the scribe of truth; what I
+abominate is sin."</p>
+
+<p>Here is an address, followed by a short Litany, which
+forms a kind of introduction to Chapter 15 in the Papyrus
+of Ani:</p>
+
+<p>"Praise be unto thee, O Osiris, lord of eternity, Un-Nefer,
+Heru-Khuti, whose forms are manifold, whose attributes are
+majesty, [thou who art] Ptah-Seker-Tem in Heliopolis, lord
+of the Sheta shrine, creator of Het-ka-Ptah (Memphis) and
+<span class="pagenum"><a name="Pg_46" id="Pg_46" title="Pg_46">[46]</a></span>of the gods who dwell therein, thou Guide of the Other
+World, whom the gods praise when thou settest in the sky.
+Isis embraceth thee contentedly, and she driveth away the
+fiends from the mouth of thy paths. Thou turnest thy face
+towards Amentet,<a name="FNanchor_1_50" id="FNanchor_1_50"></a><a href="#Footnote_1_50" class="fnanchor">[1]</a> and thou makest the earth to shine like
+refined copper. The dead rise up to look upon thee, they
+breathe the air, and they behold thy face when [thy] disk
+riseth on the horizon. Their hearts are at peace, inasmuch
+as they behold thee, O thou who art Eternity and Everlastingness.</p>
+
+<div class="footnote"><p><a name="Footnote_1_50" id="Footnote_1_50"></a><a href="#FNanchor_1_50"><span class="label">[1]</span></a> The "hidden" land, the West, the Other World.</p><br /></div>
+
+
+<h3><span class="smcap">Litany</span></h3>
+
+<p>"1. Homage to thee, O [Lord of] the Dekans<a name="FNanchor_1_51" id="FNanchor_1_51"></a><a href="#Footnote_1_51" class="fnanchor">[1]</a> in Heliopolis
+and of the heavenly beings in Kher&#257;ha,<a name="FNanchor_2_52" id="FNanchor_2_52"></a><a href="#Footnote_2_52" class="fnanchor">[2]</a> thou god Unti, who
+art the most glorious of the gods hidden in Heliopolis.</p>
+
+<p>"<i>Grant thou unto me a path whereon I may pass in peace,
+for I am just and true; I have not spoken lies wittingly, nor
+have I done aught with deceit</i>.<a name="FNanchor_3_53" id="FNanchor_3_53"></a><a href="#Footnote_3_53" class="fnanchor">[3]</a></p>
+
+<p>"2. Homage to thee, O An<a name="FNanchor_4_54" id="FNanchor_4_54"></a><a href="#Footnote_4_54" class="fnanchor">[4]</a> in Antes, Heru-Khuti,<a name="FNanchor_5_55" id="FNanchor_5_55"></a><a href="#Footnote_5_55" class="fnanchor">[5]</a> with
+long strides dost thou stride over heaven, O Heru-Khuti.</p>
+
+<p>"3. Homage to thee, O Everlasting Soul, who dwellest in
+Tatu (Busiris), Un-Nefer,<a name="FNanchor_6_56" id="FNanchor_6_56"></a><a href="#Footnote_6_56" class="fnanchor">[6]</a> son of Nut, who art the Lord
+of Akert.</p>
+
+<p>"4. Homage to thee in thy rule over Tatu. The Urrt
+Crown is fixed upon thy head. Thou art One, thou createst
+thy protection, thou dwellest in peace in Tatu.</p>
+
+<p>"5. Homage to thee, O Lord of the Acacia. The Seker
+Boat<a name="FNanchor_7_57" id="FNanchor_7_57"></a><a href="#Footnote_7_57" class="fnanchor">[7]</a> is on its sledge; thou turnest back the Fiend, the
+worker of evil; thou makest the Eye of the Sun-god to rest
+upon its throne.</p>
+
+<p>"6. Homage to thee, mighty one in thine hour, Prince
+<span class="pagenum"><a name="Pg_47" id="Pg_47" title="Pg_47">[47]</a></span>great and mighty, dweller in Anrutef,<a name="FNanchor_8_58" id="FNanchor_8_58"></a><a href="#Footnote_8_58" class="fnanchor">[8]</a> lord of eternity,
+creator of everlastingness. Thou art the lord of Hensu.<a name="FNanchor_9_59" id="FNanchor_9_59"></a><a href="#Footnote_9_59" class="fnanchor">[9]</a></p>
+
+<p>"7. Homage to thee, O thou who restest upon Truth.
+Thou art the Lord of Abydos; thy body is joined to
+Ta-Tchesert. Thou art he to whom fraud and deceit are
+abominable.</p>
+
+<p>"8. Homage to thee, O dweller in thy boat. Thou leadest
+the Nile from his source, the light shineth upon thy body;
+thou art the dweller in Nekhen.<a name="FNanchor_10_60" id="FNanchor_10_60"></a><a href="#Footnote_10_60" class="fnanchor">[10]</a></p>
+
+<p>"9. Homage to thee, O Creator of the gods, King of the
+South, King of the North, Osiris, Conqueror, Governor of
+the world in thy gracious seasons! Thou art the Lord
+of the heaven of Egypt (Atebui)."</p>
+
+<div class="footnote"><p><a name="Footnote_1_51" id="Footnote_1_51"></a><a href="#FNanchor_1_51"><span class="label">[1]</span></a> A group of thirty-six Star-gods.</p></div>
+
+<div class="footnote"><p><a name="Footnote_2_52" id="Footnote_2_52"></a><a href="#FNanchor_2_52"><span class="label">[2]</span></a> A town that stood on the site of Old Cairo.</p></div>
+
+<div class="footnote"><p><a name="Footnote_3_53" id="Footnote_3_53"></a><a href="#FNanchor_3_53"><span class="label">[3]</span></a> This response was to be repeated after each petition.</p></div>
+
+<div class="footnote"><p><a name="Footnote_4_54" id="Footnote_4_54"></a><a href="#FNanchor_4_54"><span class="label">[4]</span></a> A Light-god.</p></div>
+
+<div class="footnote"><p><a name="Footnote_5_55" id="Footnote_5_55"></a><a href="#FNanchor_5_55"><span class="label">[5]</span></a> Harmakhis of the Greeks.</p></div>
+
+<div class="footnote"><p><a name="Footnote_6_56" id="Footnote_6_56"></a><a href="#FNanchor_6_56"><span class="label">[6]</span></a> A form of Osiris.</p></div>
+
+<div class="footnote"><p><a name="Footnote_7_57" id="Footnote_7_57"></a><a href="#FNanchor_7_57"><span class="label">[7]</span></a> The Henu Boat of Seker was drawn round the sanctuary of Seker each
+morning.</p></div>
+
+<div class="footnote"><p><a name="Footnote_8_58" id="Footnote_8_58"></a><a href="#FNanchor_8_58"><span class="label">[8]</span></a> A district of Hensu.</p></div>
+
+<div class="footnote"><p><a name="Footnote_9_59" id="Footnote_9_59"></a><a href="#FNanchor_9_59"><span class="label">[9]</span></a> Herakleopolis in Upper Egypt.</p></div>
+
+<div class="footnote"><p><a name="Footnote_10_60" id="Footnote_10_60"></a><a href="#FNanchor_10_60"><span class="label">[10]</span></a> Eileithyiaspolis in Upper Egypt.</p></div>
+
+
+<p>The following passage illustrates the general character
+of a funerary hymn to R&#257;: "Homage to thee, O thou who
+art in the form of Khepera, Khepera the creator of the gods.
+Thou risest, thou shinest, thou illuminest thy mother [the
+sky]. Thou art crowned King of the Gods. Mother Nut<a name="FNanchor_1_61" id="FNanchor_1_61"></a><a href="#Footnote_1_61" class="fnanchor">[1]</a>
+welcometh thee with bowings. The Land of Sunset (Manu)
+receiveth thee with satisfaction, and the goddess Ma&#257;t<a name="FNanchor_2_62" id="FNanchor_2_62"></a><a href="#Footnote_2_62" class="fnanchor">[2]</a>
+embraceth thee at morn and at eve. Hail, ye gods of the
+Temple of the Soul (<i>i.e.</i> heaven), who weigh heaven and
+earth in a balance, who provide celestial food! And hail,
+Tatunen,<a name="FNanchor_3_63" id="FNanchor_3_63"></a><a href="#Footnote_3_63" class="fnanchor">[3]</a> One, Creator of man, Maker of the gods of the
+south and of the north, of the west and of the east! Come
+ye and acclaim R&#257;, the Lord of heaven, the Prince&mdash;life,
+health, strength be to him!&mdash;the Creator of the gods, and
+adore ye him in his beautiful form as he riseth in his Morning
+Boat (&#256;ntchet).</p>
+
+<p>"Those who dwell in the heights and those who dwell in
+the depths worship thee. Thoth and the goddess Ma&#257;t
+have laid down thy course for thee daily for ever. Thine
+Enemy the Serpent hath been cast into the fire, the fiend
+hath fallen down into it headlong. His arms have been
+bound in chains, and R&#257; hath hacked off his legs; the
+<span class="pagenum"><a name="Pg_48" id="Pg_48" title="Pg_48">[48]</a></span>Mesu Betshet<a name="FNanchor_4_64" id="FNanchor_4_64"></a><a href="#Footnote_4_64" class="fnanchor">[4]</a> shall never more rise up. The Temple of the
+Aged God [in Anu] keepeth festival, and the sound of those
+who rejoice is in the Great House. The gods shout for joy
+when they see R&#257; rising, and when his beams are filling the
+world with light. The Majesty of the Holy God goeth forth
+and advanceth even unto the Land of Sunset (Manu). He
+maketh bright the earth at his birth daily, he journeyeth
+to the place where he was yesterday. O be thou at peace
+with me, and let me behold thy beauties! Let me appear
+on the earth. Let me smite [the Eater of] the Ass.<a name="FNanchor_5_65" id="FNanchor_5_65"></a><a href="#Footnote_5_65" class="fnanchor">[5]</a> Let
+me crush the Serpent Seba.<a name="FNanchor_6_66" id="FNanchor_6_66"></a><a href="#Footnote_6_66" class="fnanchor">[6]</a> Let me destroy &#256;apep<a name="FNanchor_7_67" id="FNanchor_7_67"></a><a href="#Footnote_7_67" class="fnanchor">[7]</a> when
+he is most strong. Let me see the Abtu Fish in its season
+and the Ant Fish<a name="FNanchor_8_68" id="FNanchor_8_68"></a><a href="#Footnote_8_68" class="fnanchor">[8]</a> in its lake. Let me see Horus steering
+thy boat, with Thoth and Ma&#257;t standing one on each side
+of him. Let me have hold of the bows of [thy] Evening
+Boat and the stern of thy Morning Boat.<a name="FNanchor_9_69" id="FNanchor_9_69"></a><a href="#Footnote_9_69" class="fnanchor">[9]</a> Grant thou unto
+the Ka of me, the Osiris the scribe Ani, to behold the disk
+of the Sun, and to see the Moon-god regularly and daily.
+Let my soul come forth and walk hither and thither and
+whithersoever it pleaseth. Let my name be read from the
+list of those who are to receive offerings, and may offerings
+be set before me, even as they are set before the Followers
+of Horus. Let there be prepared for me a seat in the
+Boat of R&#257; on the day when the god goeth forth. Let me
+be received into the presence of Osiris, in the Land where
+Truth is spoken."</p>
+
+<div class="footnote"><p><a name="Footnote_1_61" id="Footnote_1_61"></a><a href="#FNanchor_1_61"><span class="label">[1]</span></a> The Sky-goddess.</p></div>
+
+<div class="footnote"><p><a name="Footnote_2_62" id="Footnote_2_62"></a><a href="#FNanchor_2_62"><span class="label">[2]</span></a> Goddess of Law.</p></div>
+
+<div class="footnote"><p><a name="Footnote_3_63" id="Footnote_3_63"></a><a href="#FNanchor_3_63"><span class="label">[3]</span></a> An ancient Earth-god.</p></div>
+
+<div class="footnote"><p><a name="Footnote_4_64" id="Footnote_4_64"></a><a href="#FNanchor_4_64"><span class="label">[4]</span></a> The associates of Set, the god of Evil.</p></div>
+
+<div class="footnote"><p><a name="Footnote_5_65" id="Footnote_5_65"></a><a href="#FNanchor_5_65"><span class="label">[5]</span></a> The Ass was a form of the Sun-god, and its eater was a mythological
+monster-serpent.</p></div>
+
+<div class="footnote"><p><a name="Footnote_6_66" id="Footnote_6_66"></a><a href="#FNanchor_6_66"><span class="label">[6]</span></a> Another mythological serpent.</p></div>
+
+<div class="footnote"><p><a name="Footnote_7_67" id="Footnote_7_67"></a><a href="#FNanchor_7_67"><span class="label">[7]</span></a> The serpent that tried to swallow the sun each morning, but the Sun-god
+cast a spell on it and rendered it powerless.</p></div>
+
+<div class="footnote"><p><a name="Footnote_8_68" id="Footnote_8_68"></a><a href="#FNanchor_8_68"><span class="label">[8]</span></a> The Abtu and the Ant were two fishes that swam before the boat of the
+sun to warn the god of danger.</p></div>
+
+<div class="footnote"><p><a name="Footnote_9_69" id="Footnote_9_69"></a><a href="#FNanchor_9_69"><span class="label">[9]</span></a> <i>i.e.</i>, Ani wishes to be sure of a seat in both boats.</p></div>
+
+
+<p>The prayers of the Book of the Dead consist usually of a
+string of petitions for sepulchral offerings to be offered in the
+tombs of the petitioners, and the fundamental idea underlying
+<span class="pagenum"><a name="Pg_49" id="Pg_49" title="Pg_49">[49]</a></span>them is that by their transmutation, which was effected
+by the words of the priests, the spirits of the offerings became
+available as the food of the dead. Many prayers contain
+requests for the things that tend to the comfort and general
+well-being of the dead, but here and there we find a prayer
+for forgiveness of sins committed in the body. The best
+example of such is the prayer that forms Chapter CXXVI.
+It reads: "Hail, ye four Ape-gods who sit in the bows of
+the Boat of R&#257;, who convey truth to Nebertchet, who sit
+in judgment on my weakness and on my strength, who make
+the gods to rest contented by means of the flame of your
+mouths, who offer holy offerings to the gods, and sepulchral
+meals to the spirit-souls, who live upon truth, who feed
+upon truth of heart, who are without deceit and fraud, and
+to whom wickedness is an abomination, do ye away with
+my evil deeds, and put ye away my sin, which deserved
+stripes upon earth, and destroy ye every evil thing whatsoever
+that clingeth to me, and let there be no bar whatsoever
+on my part towards you. Grant ye that I may make
+my way through the Amhet<a name="FNanchor_1_70" id="FNanchor_1_70"></a><a href="#Footnote_1_70" class="fnanchor">[1]</a> chamber, let me enter into
+Rastau,<a name="FNanchor_2_71" id="FNanchor_2_71"></a><a href="#Footnote_2_71" class="fnanchor">[2]</a> and let me pass through the secret places of
+Amentet. Grant that cakes, and ale, and sweetmeats may
+be given to me as they are given to the spirit-souls, and
+grant that I may enter in and come forth from Rastau."
+The four Ape-gods reply: "Come, for we have done away
+with thy wickedness, and we have put away thy sin, which
+deserved stripes, which thou didst commit upon earth, and
+we have destroyed all the evil that clung to thee. Enter,
+therefore, into Rastau, and pass in through the secret gates
+of Amentet, and cakes, and ale, and sweetmeats shall be
+given unto thee, and thou shalt go in and come out at thy
+desire, even as do those whose spirit-souls are praised [by
+the god], and [thy name] shall be proclaimed each day in the
+horizon."</p>
+
+<div class="footnote"><p><a name="Footnote_1_70" id="Footnote_1_70"></a><a href="#FNanchor_1_70"><span class="label">[1]</span></a> A chamber in the kingdom of Seker in which the dead were examined.</p></div>
+
+<div class="footnote"><p><a name="Footnote_2_71" id="Footnote_2_71"></a><a href="#FNanchor_2_71"><span class="label">[2]</span></a> The corridors in the kingdom of Seker.</p></div>
+
+
+<p>Another prayer of special interest is that which forms
+Chapter XXXB. This is put into the mouth of the deceased
+<span class="pagenum"><a name="Pg_50" id="Pg_50" title="Pg_50">[50]</a></span>when he is standing in the Hall of Judgment watching the
+weighing of his heart in the Great Scales by Anubis and
+Thoth, in the presence of the Great Company of the gods
+and Osiris. He says: "My heart, my mother. My heart,
+my mother. My heart whereby I came into being. Let
+none stand up to oppose me at my judgment. May there
+be no opposition to me in the presence of the Tchatchau.<a name="FNanchor_1_72" id="FNanchor_1_72"></a><a href="#Footnote_1_72" class="fnanchor">[1]</a>
+Mayest thou not be separated from me in the presence of
+the Keeper of the Balance. Thou art my Ka (<i>i.e.</i> Double,
+or vital power), that dwelleth in my body; the god Khnemu
+who knitteth together and strengthened my limbs. Mayest
+thou come forth into the place of happiness whither we go.
+May the Shenit officers who decide the destinies of the lives
+of men not cause my name to stink [before Osiris]. Let
+it (<i>i.e.</i> the weighing) be satisfactory unto us, and let there
+be joy of heart to us at the weighing of words (<i>i.e.</i> the Great
+Judgment). Let not that which is false be uttered against
+me before the Great God, the Lord of Amentet (<i>i.e.</i> Osiris).
+Verily thou shalt be great when thou risest up [having been
+declared] a speaker of the truth."</p>
+
+<div class="footnote"><p><a name="Footnote_1_72" id="Footnote_1_72"></a><a href="#FNanchor_1_72"><span class="label">[1]</span></a> The chief officers of Osiris, the divine Taskmasters.</p></div>
+
+<p>In many papyri this prayer is followed by a Rubric, which
+orders that it is to be said over a green stone scarab set in a
+band of <i>tchamu</i> metal (<i>i.e.</i> silver-gold), which is to be hung
+by a ring from the neck of the deceased. Some Rubrics
+order it to be placed in the breast of a mummy, where it is
+to take the place of the heart, and say that it will "open
+the mouth" of the deceased. A tradition which is as old
+as the twelfth dynasty says that the Chapter was discovered
+in the town of Khemenu (Hermopolis Magna) by Herutataf,
+the son of Khufu, in the reign of Menkaur&#257;, a king of the
+fourth dynasty. It was cut in hieroglyphs, inlaid with
+lapis-lazuli on a block of alabaster, which was set under the
+feet of Thoth, and was therefore believed to be a most powerful
+prayer. We know that this prayer was recited by the
+Egyptians in the Ptolemaic Period, and thus it is clear that
+it was in common use for a period of nearly four thousand
+years. It may well be the oldest prayer in the world.
+<span class="pagenum"><a name="Pg_51" id="Pg_51" title="Pg_51">[51]</a></span>Under the Middle and New Empires this prayer was cut
+upon hard green stone scarabs, but the versions of it
+found on scarabs are often incomplete and full of mistakes.
+It is quite clear that the prayer was turned into a spell,
+and that it was used merely as a "word of power,"
+and that the hard stone scarabs were regarded merely as
+amulets. On many of them spaces are found that have
+been left blank to receive the names of those with whom
+they were to be buried; this proves that such scarabs
+once formed part of some undertaker's stock-in-trade,
+and that they were kept ready for those who were obliged
+to buy "heart scarabs" in a hurry.</p>
+
+<p>Another remarkable composition in the Book of the Dead
+is the first part of Chapter CXXV, which well illustrates the
+lofty moral conceptions of the Egyptians of the eighteenth
+dynasty. The deceased is supposed to be standing in the
+"Usekht Ma&#257;ti," or Hall of the Two Ma&#257;ti goddesses,
+one for Upper Egypt and one for Lower Egypt, wherein
+Osiris and his Forty-two Judges judge the souls of the
+dead. Before judgment is given the deceased is allowed to
+make a declaration, which in form closely resembles that
+made in many parts of Africa at the present day by a man
+who is condemned to undergo the ordeal of drinking "red
+water," and in it he states that he has not committed offences
+against the moral and religious laws of his country. He
+says:</p>
+
+<p>"Homage to thee, O Great God, thou Lord of Ma&#257;ti. I
+have come to thee, O my Lord, and I have brought myself
+hither that I may behold thy beauties. I know thee. I
+know thy name. I know the names of the Forty-two<a name="FNanchor_1_73" id="FNanchor_1_73"></a><a href="#Footnote_1_73" class="fnanchor">[1]</a> gods
+who live with thee in this Hall of Truth, who keep ward
+over sinners, and who feed upon their blood on the day when
+the lives of men are taken into account in the presence of
+Un-Nefer (<i>i.e.</i> the Good Being or Osiris).... Verily, I have
+come unto thee, I have brought truth unto thee. I have destroyed
+wickedness for thee. I have not done evil to men.
+<span class="pagenum"><a name="Pg_52" id="Pg_52" title="Pg_52">[52]</a></span>I have not oppressed (or wronged) my family. I have not
+done wrong instead of right. I have not been a friend of
+worthless men. I have not wrought evil. I have not tried
+to make myself over-righteous. I have not put forward
+my name for exalted positions. I have not entreated servants
+evilly. I have not defrauded the man who was in
+trouble. I have not done what is hateful (or taboo) to the
+gods. I have not caused a servant to be ill-treated by his
+master. I have not caused pain [to any man]. I have not
+permitted any man to go hungry. I have made none to
+weep. I have not committed murder. I have not ordered
+any man to commit murder for me. I have inflicted pain
+on no man. I have not robbed the temples of their offerings.
+I have not stolen the cakes of the gods. I have not carried
+off the cakes offered to the spirits. I have not committed
+fornication. I have not committed acts of impurity in the
+holy places of the god of my town. I have not diminished
+the bushel. I have not added to or filched away land. I
+have not encroached upon the fields [of my neighbours].
+I have not added to the weights of the scales. I have not
+falsified the pointer of the scales. I have not taken milk
+from the mouths of children. I have not driven away the
+cattle that were upon their pastures. I have not snared the
+feathered fowl in the preserves of the gods. I have not
+caught fish [with bait made of] fish of their kind. I have
+not stopped water at the time [when it should flow]. I have
+not breached a canal of running water. I have not extinguished
+a fire when it should burn. I have not violated
+the times [of offering] chosen meat-offerings. I have not
+driven off the cattle from the property of the gods. I have
+not repulsed the god in his manifestations. I am pure. I
+am pure. I am pure. I am pure."</p>
+
+<div class="footnote"><p><a name="Footnote_1_73" id="Footnote_1_73"></a><a href="#FNanchor_1_73"><span class="label">[1]</span></a> The Forty-two gods represent the forty-two nomes, or counties, into
+which Egypt was divided.</p><br /><br /></div>
+
+
+
+
+<!-- ILLUSTRATION (To face) PAGE 52 -->
+
+<div class="figcenter">
+   <a name="ill_52" id="ill_52"></a>
+   <a href="images/pg_052_f.jpg">
+     <img src="images/pg_052_t.jpg" width="600" height="308"
+        alt="Her-Heru and Queen Netchemet standing in the Hall of Osiris" title="Her-Heru and Queen Netchemet standing in the Hall of Osiris" /></a>
+<p class="figcenter">
+  <b>Her-Heru and Queen Netchemet standing in the Hall of Osiris and praying to the God,<br />
+   whilst the Heart of the Queen is being weighed in the Balance.</b><br />
+<i><small>From a papyrus (about 1050 B.C.) in the British Museum.</small></i>
+</p>
+<br /><br /></div>
+
+
+
+
+<p>In the second part of the Chapter the deceased repeats
+many of the above declarations of his innocence, but with
+each declaration the name of one of the Forty-two Judges
+is coupled. Thus we have:</p>
+
+
+<div class="blockquot">
+<p>1. "Hail, thou of the long strides, who comest forth from
+Heliopolis, I have not committed sin.</p>
+
+<p>2. "Hail, thou who art embraced by flame, who comest<span class="pagenum"><a name="Pg_53" id="Pg_53" title="Pg_53">[53]</a></span>
+forth from Kher&#257;ha, I have not robbed with violence.</p>
+
+<p>3. "Hail, Nose, who comest forth from Hermopolis, I
+have not done violence [to any man].</p>
+
+<p>4. "Hail, Eater of shadows, who comest forth from the
+Qerti, I have not thieved.</p>
+
+<p>5. "Hail, Stinking Face, who comest forth from Rastau,
+I have not slain man or woman.</p>
+
+<p>9. "Hail, Crusher of bones, who comest forth from Hensu,
+I have not lied."</p>
+</div>
+
+<p>Nothing is known of the greater number of these Forty-two
+gods, but it is probable that they were local gods or
+spirits, each one representing a nome, whose names were
+added to the declarations with the view of making the Forty-two
+Judges represent all Egypt.</p>
+
+<p>In the third part of the Chapter we find that the religious
+ideas expressed by the deceased have a far more personal
+character than those of the first and second parts. Thus,
+having declared his innocence of the forty-two sins or offences,
+"the heart which is righteous and sinless" says:</p>
+
+<p>"Homage to you, O ye gods who dwell in your Hall of
+Ma&#257;ti! I know you and I know your names. Let me not
+fall under your knives, and bring ye not before the god whom
+ye follow my wickedness, and let not evil come upon me
+through you. Declare ye me innocent in the presence of
+Nebertcher,<a name="FNanchor_1_74" id="FNanchor_1_74"></a><a href="#Footnote_1_74" class="fnanchor">[1]</a> because I have done that which is right in
+Tamera (Egypt), neither blaspheming God, nor imputing
+evil (?) to the king in his day. Homage to you, O ye gods,
+who live in your Hall of Ma&#257;ti, who have no taint of sin in
+you, who live upon truth, who feed upon truth before Horus,
+the dweller in his disk. Deliver me from Baba, who liveth
+upon the entrails of the mighty ones, on the day of the Great
+Judgment. Let me come to you, for I have not committed
+offences [against you]; I have not done evil, I have not
+borne false witness; therefore let nothing [evil] be done
+unto me. I live upon truth. I feed upon truth. I have
+performed the commandments of men, and the things which
+<span class="pagenum"><a name="Pg_54" id="Pg_54" title="Pg_54">[54]</a></span>make the gods contented. I have made the god to be at
+peace [with me by doing] that which is his will. I have
+given bread to the hungry man, and water to the thirsty
+man, and apparel to the naked man, and a ferry boat to
+him that had none. I have made offerings to the gods, and
+given funerary meals to the spirits. Therefore be ye my
+deliverers, be ye my protectors; make ye no accusations
+against me in the presence [of the Great God]. I am clean
+of mouth and clean of hands; therefore let be said unto
+me by those who shall see me: 'Come in peace, come in
+peace' (<i>i.e.</i> Welcome! Welcome!).... I have testified
+before Herfhaf,<a name="FNanchor_2_75" id="FNanchor_2_75"></a><a href="#Footnote_2_75" class="fnanchor">[2]</a> and he hath approved me. I have seen
+the things over which the Persea tree spreadeth [its branches]
+in Rastau. I offer up my prayers to the gods, and I know
+their persons. I have come and have advanced to declare
+the truth and to set up the Balance<a name="FNanchor_3_76" id="FNanchor_3_76"></a><a href="#Footnote_3_76" class="fnanchor">[3]</a> on its stand in Aukert."<a name="FNanchor_4_77" id="FNanchor_4_77"></a><a href="#Footnote_4_77" class="fnanchor">[4]</a></p>
+
+<div class="footnote"><p><a name="Footnote_1_74" id="Footnote_1_74"></a><a href="#FNanchor_1_74"><span class="label">[1]</span></a> The Lord to the uttermost limit, <i>i.e.</i> Almighty God.</p></div>
+
+<div class="footnote"><p><a name="Footnote_2_75" id="Footnote_2_75"></a><a href="#FNanchor_2_75"><span class="label">[2]</span></a> The celestial ferryman who ferried the souls of the righteous to the Island
+of Osiris. None but the righteous could enter his boat, and none but the
+righteous was allowed to land on the Island of Osiris.</p></div>
+
+<div class="footnote"><p><a name="Footnote_3_76" id="Footnote_3_76"></a><a href="#FNanchor_3_76"><span class="label">[3]</span></a> The balance in which the heart was weighed.</p></div>
+
+<div class="footnote"><p><a name="Footnote_4_77" id="Footnote_4_77"></a><a href="#FNanchor_4_77"><span class="label">[4]</span></a> A name of a part of the Other World near Heliopolis.</p></div>
+
+<p>Then addressing the god Osiris the deceased says: "Hail,
+thou who art exalted upon thy standard, thou lord of the
+Atef crown, whose name is 'Lord of the Winds,' deliver me
+from thine envoys who inflict evils, who do harm, whose
+faces are uncovered, for I have done the right for the Lord
+of Truth. I have purified myself and my fore parts with
+holy water, and my hinder parts with the things that make
+clean, and my inward parts have been [immersed] in the
+Lake of Truth. There is not one member of mine wherein
+truth is lacking. I purified myself in the Pool of the South.
+I rested in the northern town in the Field of the Grasshoppers,
+wherein the sailors of R&#257; bathe at the second hour
+of the night and at the third hour of the day." One would
+think that the moral worth of the deceased was such that
+he might then pass without delay into the most holy part
+of the Hall of Truth where Osiris was enthroned. But this
+is not the case, for before he went further he was obliged
+<span class="pagenum"><a name="Pg_55" id="Pg_55" title="Pg_55">[55]</a></span>to repeat the magical names of various parts of the Hall
+of Truth; thus we find that the priest thrust his magic
+into the most sacred of texts. At length Thoth, the great
+Recorder of Egypt, being satisfied as to the good faith and
+veracity of the deceased, came to him and asked why he
+had come to the Hall of Truth, and the deceased replied that
+he had come in order to be "mentioned" to the god. Thoth
+then asked him, "Who is he whose heaven is fire, whose
+walls are serpents, and the floor of whose house is a stream
+of water?" The deceased replied, "Osiris"; and he was
+then bidden to advance so that he might be introduced to
+Osiris. As a reward for his righteous life sacred food, which
+proceeded from the Eye of R&#257;, was allotted to him, and,
+living on the food of the god, he became a counterpart of
+the god.</p>
+
+<p>From first to last the Book of the Dead is filled with spells
+and prayers for the preservation of the mummy and for
+everlasting life. As instances of these the following passages
+are quoted from Chapters 154 and 175. "Homage to thee,
+O my divine father Osiris, thou livest with thy members.
+Thou didst not decay. Thou didst not turn into worms.
+Thou didst not waste away. Thou didst not suffer corruption.
+Thou didst not putrefy. I am the god Khepera, and
+my members shall have an everlasting existence. I shall
+not decay. I shall not rot. I shall not putrefy. I shall
+not turn into worms. I shall not see corruption before the
+eye of the god Shu. I shall have my being, I shall have
+my being. I shall live, I shall live. I shall flourish, I shall
+flourish. I shall wake up in peace. I shall not putrefy.
+My inward parts shall not perish. I shall not suffer injury.
+Mine eye shall not decay. The form of my visage shall not
+disappear. Mine ear shall not become deaf. My head
+shall not be separated from my neck. My tongue shall not
+be carried away. My hair shall not be cut off. Mine eyebrows
+shall not be shaved off. No baleful injury shall come
+upon me. My body shall be established, and it shall neither
+crumble away nor be destroyed on this earth." The passage
+that refers to everlasting life occurs in Chapter 175, wherein
+<span class="pagenum"><a name="Pg_56" id="Pg_56" title="Pg_56">[56]</a></span>the scribe Ani is made to converse with Thoth and Temu
+in the Tuat, or Other World. Ani, who is supposed to have
+recently arrived there, says: "What manner of country is
+this to which I have come? There is no water in it. There
+is no air. It is depth unfathomable, it is black as the
+blackest night, and men wander helplessly therein. In it a
+man may not live in quietness of heart; nor may the
+affections be gratified therein." After a short address
+to Osiris, the deceased asks the god, "How long shall
+I live?" And the god says, "It is decreed that thou shalt
+live for millions of millions of years, a life of millions of
+years."</p>
+
+<p>As a specimen of a spell that was used in connection
+with an amulet may be quoted Chapter 156. The amulet
+was the <i>tet</i>, which represented a portion of the body of Isis.
+The spell reads: "The blood of Isis, the power of Isis, the
+words of power of Isis shall be strong to protect this mighty
+one (<i>i.e.</i> the mummy), and to guard him from him that would
+do unto him anything which he abominateth (or, is taboo to
+him)." The object of the spell is explained in the Rubric,
+which reads: "[This spell] shall be said over a <i>tet</i> made of
+carnelian, which hath been steeped in water of <i>ankham</i>
+flowers, and set in a frame of sycamore wood, and placed
+on the neck of the deceased on the day of the funeral. If
+these things be done for him the powers of Isis shall protect
+his body, and Horus, the son of Isis, shall rejoice in him when
+he seeth him. And there shall be no places hidden from him
+as he journeyeth. And one hand of his shall be towards
+heaven and the other towards earth, regularly and continually.
+Thou shalt not let any person who is with thee see it
+[a few words broken away]." Of the spells written in the
+Book of the Dead to make crocodiles, serpents, and other
+reptiles powerless, the following are specimens: "Away
+with thee! Retreat! Get back, O thou accursed Crocodile
+Sui. Thou shalt not come nigh me, for I have life through
+the words of power that are in me. If I utter thy name to
+the Great God he will make thee to come before the two
+divine messengers Betti and Herkemma&#257;t. Heaven ruleth
+<span class="pagenum"><a name="Pg_57" id="Pg_57" title="Pg_57">[57]</a></span>its seasons, and the spell hath power over what it mastereth,
+and my mouth ruleth the spell that is inside it. My teeth
+which bite are like flint knives, and my teeth which grind
+are like unto those of the Wolf-god. O thou who sittest
+spellbound with thine eyes fixed through my spell, thou
+shalt not carry off my spell, thou Crocodile that livest on
+spells" (Chap. XXXI).</p>
+
+<div class="blockquot">
+<p>"Get thee back, thou Crocodile of the West, that livest
+on the never-resting stars. That which is thy taboo is in
+me. I have eaten the brow (or, skull) of Osiris. I am set.</p>
+
+<p>"Get thee back, thou Crocodile of the West. The serpent
+N&#257;u is inside me. I will set it on thee, thy flame shall not
+approach me.</p>
+
+<p>"Get thee back, thou Crocodile of the East, that feedest
+upon the eaters of filth. That which is thy taboo is in me.
+I advance. I am Osiris.</p>
+
+<p>"Get thee back, thou Crocodile of the East. The serpent
+N&#257;u is inside me. I will set it on thee; thy flame shall not
+approach me.</p>
+
+<p>"Get thee back, thou Crocodile of the South, that feedest
+upon waste, garbage, and filth. That which is thy taboo is
+in me.... I am Sept.<a name="FNanchor_1_78" id="FNanchor_1_78"></a><a href="#Footnote_1_78" class="fnanchor">[1]</a></p>
+
+<p>"Get thee back, thou Crocodile of the South. I will fetter
+thee. My charm is among the reeds (?). I will not yield
+unto thee.</p>
+
+<p>"Get thee back, thou Crocodile of the North, that feedest
+upon what is left by the hours. That which is thy taboo is
+in me. The emissions shall [not] fall upon my head. I am
+Tem.<a name="FNanchor_2_79" id="FNanchor_2_79"></a><a href="#Footnote_2_79" class="fnanchor">[2]</a></p>
+
+<p>"Get thee back, thou Crocodile of the North, for the
+Scorpion-goddess<a name="FNanchor_3_80" id="FNanchor_3_80"></a><a href="#Footnote_3_80" class="fnanchor">[3]</a> is inside me, unborn (?). I am Uatch-Merti (?).<a name="FNanchor_4_81" id="FNanchor_4_81"></a><a href="#Footnote_4_81" class="fnanchor">[4]</a></p>
+
+<p><span class="pagenum"><a name="Pg_58" id="Pg_58" title="Pg_58">[58]</a></span>"Created things are in the hollow of my hand, and the
+things that are not yet made are inside me. I am clothed
+in and supplied with thy spells, O R&#257;, which are above me
+and beneath me.... I am R&#257;, the self-protected, no evil
+thing whatsoever shall overthrow me" (Chap. XXXII).</p>
+</div>
+
+<div class="footnote"><p><a name="Footnote_1_78" id="Footnote_1_78"></a><a href="#FNanchor_1_78"><span class="label">[1]</span></a> A god of the Eastern Delta and a local form of the Sun-god early in
+the day.</p></div>
+
+<div class="footnote"><p><a name="Footnote_2_79" id="Footnote_2_79"></a><a href="#FNanchor_2_79"><span class="label">[2]</span></a> The primeval god, a form of Pautti, the oldest Egyptian god.</p></div>
+
+<div class="footnote"><p><a name="Footnote_3_80" id="Footnote_3_80"></a><a href="#FNanchor_3_80"><span class="label">[3]</span></a> She was called "Serqet."</p></div>
+
+<div class="footnote"><p><a name="Footnote_4_81" id="Footnote_4_81"></a><a href="#FNanchor_4_81"><span class="label">[4]</span></a> A green-eyed serpent-god, or goddess, equipped with great power to
+destroy.</p><br /><br /></div>
+
+
+<p class="return"><a href="#contents">[TABLE OF CONTENTS]</a></p>
+
+<div><span class="pagenum"><a name="Pg_59" id="Pg_59" title="Pg_59">[59]</a></span></div>
+
+
+<hr style="width: 65%;" />
+<h2><a name="CHAPTER_V" id="CHAPTER_V"></a>CHAPTER V</h2>
+
+<h3>BOOKS OF THE DEAD OF THE <ins class="correction" title="Transcriber's Note: The original text reads 'GRAECO'.">GR&AElig;CO</ins>-ROMAN PERIOD<br /><br /></h3>
+
+
+<p>From what has been said in the preceding chapter it will be
+clear that only wealthy people could afford to bury copies
+of the great Book of the Dead with their deceased relatives.
+Whether the chapters that formed it were written on coffins
+or on papyrus the cost of copying the work by a competent
+scribe must have been relatively very great. Towards the
+close of the twenty-sixth dynasty a feeling spread among
+the Egyptians that only certain parts of the Book of the Dead
+were essential for the resurrection of the body and for the
+salvation of the soul, and men began to bury with their dead
+copies of the most important chapters of it in a very much
+abridged form. A little later the scribes produced a number
+of works, in which they included only such portions of the
+most important chapters as were considered necessary to
+effect the resurrection of the body. In other words, they
+rejected all the old magical elements in the Book of the Dead,
+and preserved only the texts and formul&aelig; that appertained
+to the cult of Osiris, the first man who had risen from the
+dead. One of the oldest of these later substitutes for the
+Book of the Dead is the <i>Shai en Sensen</i>, or "<b>Book of Breathings</b>."
+Several copies of this work are extant in the funerary
+papyri, and the following sections, translated from a papyrus
+in the British Museum, will give an idea of the character of
+the Book:</p>
+
+<p>"Hail, Osiris<a name="FNanchor_1_82" id="FNanchor_1_82"></a><a href="#Footnote_1_82" class="fnanchor">[1]</a> Kersher, son of Tashenatit! Thou art
+pure, thy heart is pure. Thy fore parts are pure, thy hind
+parts are cleansed; thy interior is cleansed with incense and
+<span class="pagenum"><a name="Pg_60" id="Pg_60" title="Pg_60">[60]</a></span>natron, and no member of thine hath any defect in it whatsoever.
+Kersher is washed in the waters of the Field of
+Offerings, that lieth to the north of the Field of the Grasshoppers.
+The goddesses Uatchet and Nekhebet purify thee at
+the eighth hour of the night and at the eighth hour of the day.
+Come then, enter the Hall of Truth, for thou art free from
+all offence and from every defect, and 'Stone of Truth' is
+thy name. Thou enterest the Tuat (Other World) as one
+exceedingly pure. Thou art purified by the Goddesses of
+Truth in the Great Hall. Holy water hath been poured
+over thee in the Hall of Keb (<i>i.e.</i> the earth), and thy body
+hath been made pure in the Hall of Shu (heaven). Thou
+lookest upon R&#257; when he setteth in the form of Tem at
+eventide. Amen is nigh unto thee and giveth thee air, and
+Ptah likewise, who fashioned thy members for thee; thou
+enterest the horizon with R&#257;. Thy soul is received in the
+Neshem Boat of Osiris, thy soul is made divine in the House
+of Keb, and thou art made to be triumphant for ever and
+ever."</p>
+
+<p>"Hail, Osiris Kersher! Thy name flourisheth, thy earthly
+body is stablished, thy spirit body germinateth, and thou
+art not repulsed either in heaven or on earth. Thy face
+shineth before R&#257;, thy soul liveth before Amen, and thy
+earthly body is renewed before Osiris. Thou breathest the
+breath of life for ever and ever. Thy soul maketh offerings
+unto thee in the course of each day.... Thy flesh is collected
+on thy bones, and thy form is even as it was upon
+earth. Thou takest drink into thy body, thou eatest with
+thy mouth, and thou receivest thy rations in company with
+the souls of the gods. Anubis protecteth thee; he is thy
+protector, and thou art not turned away from the Gates of
+the Tuat. Thoth, the most mighty god, the Lord of Khemenu
+(Hermopolis), cometh to thee, and he writeth the
+'Book of Breathings' with his own fingers. Then doth thy
+soul breathe for ever and ever, and thy form is renewed with
+life upon earth; thou art made divine with the souls of the
+gods, thy heart is the heart of R&#257;, and thy limbs are the
+limbs of the great god. Amen is nigh unto thee to make thee
+<span class="pagenum"><a name="Pg_61" id="Pg_61" title="Pg_61">[61]</a></span>to live again. Upuat openeth a prosperous road for thee.
+Thou seest with thine eyes, thou hearest with thine ears,
+thou speakest with thy mouth, thou walkest with thy legs.
+Thy soul hath been made divine in the Tuat, so that it may
+change itself into any form it pleaseth. Thou canst snuff at
+will the odours of the holy Acacia of Anu (An, or Heliopolis).
+Thou wakest each day and seest the light of R&#257;; thou appearest
+upon the earth each day, and the 'Book of Breathings'
+of Thoth is thy protection, for through it dost thou draw thy
+breath each day, and through it do thine eyes behold the
+beams of the Sun-god Aten. The Goddess of Truth vindicateth
+thee before Osiris, and her writings are upon thy tongue.
+R&#257; vivifieth thy soul, the Soul of Shu is in thy nostrils. Thou
+art even as Osiris, and 'Osiris Khenti Amenti' is thy name.
+Thy body liveth in Tatu (Busiris), and thy soul liveth in
+heaven.... Thy odour is that of the holy gods in Amentet,
+and thy name is magnified like the names of the Spirits of
+heaven. Thy soul liveth through the 'Book of Breathings,'
+and it is rejoined to thy body by the 'Book of Breathings.'
+These fine extracts are followed in the British Museum
+papyrus by the praises of Kersher by the gods, a prayer of
+Kersher himself for offerings, and an extract from the so-called
+Negative Confession, which has been already described.
+The work is closed by an address to the gods, in which it is
+said that Kersher is sinless, that he feeds and lives upon
+Truth, that his deeds have satisfied the hearts of the gods,
+and that he has fed the hungry and given water to the thirsty
+and clothes to the naked.<a name="FNanchor_2_83" id="FNanchor_2_83"></a><a href="#Footnote_2_83" class="fnanchor">[2]</a></p>
+
+<div class="footnote"><p><a name="Footnote_1_82" id="Footnote_1_82"></a><a href="#FNanchor_1_82"><span class="label">[1]</span></a> The deceased is always supposed to be identified with Osiris.</p></div>
+
+<div class="footnote"><p><a name="Footnote_2_83" id="Footnote_2_83"></a><a href="#FNanchor_2_83"><span class="label">[2]</span></a> A papyrus at Florence contains a copy of Part II. of The Book of
+Breathings. The fundamental ideas are the same as those in Part I., but the
+forms in which they are expressed are different. The deceased is made to
+address several gods by name, and to declare that he himself is those gods.
+"I am R&#257;, I am Atem, I am Osiris, I am Horus, I am Thoth," &amp;c.</p></div>
+
+<p>Another late work of considerable interest is the "<b>Book
+of Traversing Eternity</b>," the fullest known form of which is
+found on a papyrus at Vienna. This work describes how
+the soul of the deceased, when armed with the power which
+the Book of Traversing Eternity will give it, shall be able to
+<span class="pagenum"><a name="Pg_62" id="Pg_62" title="Pg_62">[62]</a></span>travel from one end of Egypt to the other, and to visit all
+the holy places, and to assist at the festivals, and to enjoy
+communion not only with the gods and spirits who assemble
+there, but also with its kinsfolk and acquaintances whom it
+left behind alive on the earth. The object of the book was
+to secure for the deceased the resurrection of his body; it
+opens with the following words: "Thy soul liveth in heaven
+in the presence of R&#257;. Thy Ka hath acquired the divine
+nature of the gods. Thy body remaineth in the deep house
+(<i>i.e.</i> tomb) in the presence of Osiris. Thy spirit-body becometh
+glorious among the living. Thy descendants flourish
+upon the earth, in the presence of Keb, upon thy seat among
+the living, and thy name is stablished by the utterance of
+those who have their being through the 'Book of Traversing
+Eternity.' Thou comest forth by day, thou art joined to
+the Sun-god Aten." The text goes on to state that the
+deceased breathes, speaks, eats, drinks, sees, hears, and
+walks, and that all the organs of his body are in their proper
+places, and that each is performing its proper functions. He
+floats in the air, hovers in the shadow, rises in the sky, follows
+the gods, travels with the stars, dekans, and planets,
+and moves about by night and by day on earth and in heaven
+at will.</p>
+
+<p>Of the works that were originally composed for recitation
+on the days of the festivals of Osiris, and were specially connected
+with the cult of this god, three, which became very
+popular in the Graeco-Roman period, may be mentioned.
+These are: (1) <b>The Lamentations of Isis and Nephthys</b>; (2)
+The Festival Songs of Isis and Nephthys; (3) The Book of
+making splendid the Spirit of Osiris. The first of these
+works was recited on the twenty-fifth day of the fourth month
+of the season Akhet (October-November) by two "fair
+women," who personified Isis and Nephthys. One of these
+had the name of Isis on her shoulder, and the other the name
+of Nephthys, and each held a vessel of water in her right hand,
+and a "Memphis cake of bread" in her left. The object of
+the recital was to commemorate the resurrection of Osiris,
+and if the book were recited on behalf of any deceased person
+<span class="pagenum"><a name="Pg_63" id="Pg_63" title="Pg_63">[63]</a></span>it would make his spirit to be glorious, and stablish his body,
+and cause his Ka to rejoice, and give breath to his nostrils
+and air to his throat. The two "fair women" sang the sections
+alternately in the presence of the Kher-heb and Setem
+priests. The two first sections, as they are found on a papyrus
+in Berlin, read thus:&mdash;<span class="smcap">Isis saith</span>: "Come to thy house,
+come to thy house, O An, come to thy house. Thine enemy
+[Set] hath perished. O beautiful youth, come to thy house.
+Look thou upon me. I am the sister who loveth thee, go
+not far from me. O Beautiful Boy, come to thy house,
+straightway, straightway. I cannot see thee, and my heart
+weepeth for thee; my eyes follow thee about. I am following
+thee about so that I may see thee. Lo, I wait to see thee,
+I wait to see thee; behold, Prince, I wait to see thee. It is
+good to see thee, it is good to see thee; O An, it is good to
+see thee. Come to thy beloved one, come to thy beloved
+one, O Un-Nefer, whose word is truth. Come to thy wife, O
+thou whose heart is still. Come to the lady of thy house; I
+am thy sister from thy mother's [womb]. Go not thou far
+from me. The faces of gods and men are turned towards
+thee, they all weep for thee together. As soon as I saw thee
+I cried out to thee, weeping with a loud voice which pierced
+the heavens, and thou didst not hear my voice. I am thy
+sister who loved thee upon earth; none other loved thee
+more than [thy] sister, thy sister."</p>
+
+<p><span class="smcap">Nephthys saith</span>: "O Beautiful Prince, come to thy
+house. Let thy heart rejoice and be glad, for thine enemies
+have ceased to be. Thy two Sisters are nigh unto thee; they
+guard thy bier, they address thee with words [full of] tears
+as thou liest prone on thy bier. Look thou at the young
+women; speak to us, O our Sovereign Lord. Destroy thou
+all the misery that is in our hearts; the chiefs among gods
+and men look upon thee. Turn thou towards us thy face,
+O our Sovereign Lord. At the sight of thy face life cometh to
+our faces; turn not thou thy face from us. The joy of our
+heart is in the sight of thee. O Beautiful Sovereign, our
+hearts would see thee. I am thy sister Nephthys who loveth
+thee. The fiend Seba hath fallen, he hath not being. I am
+<span class="pagenum"><a name="Pg_64" id="Pg_64" title="Pg_64">[64]</a></span>with thee, and I act as the protectress of thy members for
+ever and ever."</p>
+
+<p>The second work, the "<b>Festival Songs of Isis and Nephthys</b>,"
+was sung during the great festival of Osiris, which
+took place in the fourth month of the Season of Akhet and
+lasted five days (from the twenty-second to the twenty-sixth
+day). It was sung by two virgins who wore fillets of sheep's
+wool on their heads, and held tambourines in their hands;
+one was called Isis and the other Nephthys. According to
+the rubrical directions given in the British Museum papyrus,
+the sections were sung by both women together. The following
+passage will illustrate the contents of the work:</p>
+
+<p>"Come, come, run to me, O strong heart! Let me see
+thy divine face, for I do not see thee, and make thou clear
+the path that we may see thee as we see R&#257; in heaven, when
+the heavens unite with the earth, and cause darkness to fall
+upon the earth each day. My heart burneth as with fire at
+thy escape from the Fiend, even as my heart burneth with
+fire when thou turnest thy side to me; O that thou wouldst
+never remove it from me! O thou who unitest the Two
+Domains (<i>i.e.</i> Egypt, North and South), and who turnest
+back those who are on the roads, I seek to see thee because
+of my love for thee.... Thou fliest like a living being, O
+Everlasting King; thou hast destroyed the fiend Anrekh.
+Thou art the King of the South and of the North, and thou
+goest forth from Tatchesert. May there never be a moment
+in thy life when I do not fill thy heart, O my divine brother,
+my lord who goest forth from Aqert.... My arms are raised
+to protect thee, O thou whom I love. I love thee, O Husband,
+Brother, lord of love; come thou in peace into thy
+house.... Thy hair is like turquoise as thou comest forth
+from the Fields of Turquoise, thy hair is like unto the finest
+lapis-lazuli, and thou thyself art more blue than thy hair.
+Thy skin and body are like southern alabaster, and thy bones
+are of silver. The perfume of thy hair is like unto new myrrh,
+and thy skull is of lapis-lazuli."</p>
+
+<p>The third work, "<b>The Book of making splendid the
+Spirit of Osiris</b>," was also sung at the great festival of Osiris
+<span class="pagenum"><a name="Pg_65" id="Pg_65" title="Pg_65">[65]</a></span>that took place during the November-December at Abydos
+and other great towns in Egypt, and if it were sung on behalf
+of any man, the resurrection and life, constantly renewed,
+of that man were secured for his soul and spirit. This Book,
+written in hieratic, is found in a papyrus in Paris, and the
+following extract will illustrate its contents: "Come to
+thy house, come to thy house, O An. Come to thy house,
+O Beautiful Bull, lord of men and women, the beloved one,
+the lord of women. O Beautiful Face, Chief of Akert, Prince,
+Khenti Amentiu, are not all hearts drunk through the love
+of thee, O Un-Nefer, whose word is truth? The hands of
+men and gods are lifted up and seek thee, even as the hands
+of a babe are stretched out to his mother. Come thou to
+them, for their hearts are sad, and make them to rejoice.
+The lands of Horus exult, the domains of Set are overthrown
+because of their fear of thee. Hail, Osiris Khenti Amentiu!
+I am thy sister Isis. No god and no goddess have done for
+thee what I have done. I, a woman, made a man child for
+thee, because of my desire to make thy name to live upon
+the earth. Thy divine essence was in my body, I brought
+him forth on the ground. He pleaded thy case, he healed
+thy suffering, he decreed the destruction of him that caused
+it. Set fell under his knife, and the Smamiu fiends of Set
+followed him. The throne of the Earth-god is thine, O thou
+who art his beloved son.... There is health in thy members,
+thy wounds are healed, thy sufferings are relieved, thou
+shalt never groan again in pain. Come to us thy sisters,
+come to us; our hearts will live when thou comest. Men
+shall cry out to thee, and women shall weep glad tears, at
+thy coming to them.... The Nile appeareth at the command
+of thy mouth; thou makest men to live on the effluxes
+that proceed from thy members, and thou makest every
+field to flourish. When thou comest that which is dead
+springeth into life, and the plants in the marshes put forth
+blossoms. Thou art the Lord of millions of years, the sustainer
+of wild creatures, and the lord of cattle; every created
+thing hath its existence from thee. What is in the earth is
+thine. What is in the heavens is thine. What is in the
+<span class="pagenum"><a name="Pg_66" id="Pg_66" title="Pg_66">[66]</a></span>waters is thine. Thou art the Lord of Truth, the hater of
+sinners, whom thou overthrowest in their sins. The Goddesses
+of Truth are with thee; they never leave thee. No
+sinful man can approach thee in the place where thou art.
+Whatsoever appertaineth to life and to death belongeth to
+thee, and to thee belongeth everything that concerneth man."</p>
+
+<p>During the period of the occupation of Egypt by the
+Romans, the three last-named works were still further
+abridged, and eventually the texts that were considered
+essential for salvation were written upon small sheets of
+papyrus from 9 to 12 inches high, and from 5 to 10 inches
+wide.<br /></p>
+
+<p class="return"><a href="#contents">[TABLE OF CONTENTS]</a></p>
+
+
+<div><span class="pagenum"><a name="Pg_67" id="Pg_67" title="Pg_67">[67]</a></span></div>
+
+<hr style="width: 65%;" />
+<h2><a name="CHAPTER_VI" id="CHAPTER_VI"></a>CHAPTER VI</h2>
+
+<h3>THE EGYPTIAN STORY OF THE CREATION<br /><br /></h3>
+
+
+<p>If we consider for a moment the vast amount of thought
+which the Egyptian gave to the problems of the future life,
+and their deep-seated belief in resurrection and immortality,
+we cannot fail to conclude that he must have theorised
+deeply about the constitution of the heaven in which he
+hoped to live everlastingly, and about its Maker. The
+translations given in the preceding pages prove that the
+theologians of Egypt were ready enough to describe heaven,
+and the life led by the blessed there, and the powers and the
+attributes of the gods, but they appear to have shrunk from
+writing down in a connected form their beliefs concerning
+the Creation and the origin of the Creator. The worshippers
+of each great god proclaimed him to be the Creator of All,
+and every great town had its own local belief on the subject.
+According to the Heliopolitans, Atem, or Tem, and at a later
+period R&#257;, was the Creator; according to Memphite theology
+he was Ptah; according to the Hermopolitans he was Thoth;
+and according to the Thebans he was Amen (Ammon). In
+only one native Egyptian work up to the present has there
+been discovered any connected account of the Creation, and
+the means by which it was effected, namely, the British
+Museum Papyrus, No. 10,188. This papyrus was written
+about 305 B.C., and is therefore of a comparatively late date,
+but the subject matter of the works contained in it is thousands
+of years older, and it is only <i>their</i> forms which are of a
+late date. The Story of the Creation is found in the last
+work in the papyrus, which is called the "Book of overthrowing
+&#256;apep, the Enemy of R&#257;, the Enemy of Un-Nefer"
+(<i>i.e.</i> Osiris). This work is a liturgy, which was said at certain
+<span class="pagenum"><a name="Pg_68" id="Pg_68" title="Pg_68">[68]</a></span>times of the day and night in the great temple of Amen-R&#257;
+at Thebes, with the view of preventing the monster &#256;apep
+from obstructing the sunrise. &#256;apep was supposed to lie
+in wait for the sun daily just before sunrise, with the view of
+doing battle with him and overthrowing him. When the
+Sun-god arrived at the place where &#256;apep was, he first of all
+cast a spell upon the monster, which rendered him helpless,
+and then he cast his fiery rays upon him, which shrivelled
+him up, and the fire of the god consumed him entirely. In
+the temple of Amen-R&#257; the priests recited the spells that
+were supposed to help the Sun-god to burn up &#256;apep, and
+they burnt waxen figures of the monster in specially prepared
+fires, and, uttering curses, they trampled them under foot
+and defiled them. These spells and burnings were also believed
+to break up rain clouds, and to scatter fog and mist
+and to dissipate thunder-storms, and to help the sun to rise
+on this world in a cloudless sky. &#256;apep was a form of
+Set, the god of evil of every kind, and his allies were the
+"Red Fiends" and the "Black Fiends," and every power
+of darkness. In the midst of the magical spells of this papyrus
+we find two copies of the "Book of knowing how R&#257;
+came into being, and of overthrowing &#256;apep." One copy
+is a little fuller than the other, but they agree substantially.
+The words of this book are said in the opening line to have
+been spoken by the god Nebertcher, <i>i.e.</i> the "Lord to the
+uttermost limit," or God Himself. The Egyptian Christians,
+or Copts, in their religious writings use this name as an
+equivalent of God Almighty, the Lord of All, the God of the
+Universe. Nebertcher says: "I am the creator of what
+hath come into being. I myself came into being under the
+form of the god Khepera. I came into being under the form
+of Pautti (or, in primeval time), I formed myself out of the
+primeval matter, I made myself out of the substance that
+was in primeval time."<a name="FNanchor_1_84" id="FNanchor_1_84"></a><a href="#Footnote_1_84" class="fnanchor">[1]</a> Nothing existed at that time except
+the great primeval watery mass called <span class="smcap">Nu</span>, but in this
+there were the germs of everything that came into being
+<span class="pagenum"><a name="Pg_69" id="Pg_69" title="Pg_69">[69]</a></span>subsequently. There was no heaven, and no earth, and
+the god found no place on which to stand; nothing, in fact,
+existed except the god. He says, "I was alone." He
+first created himself by uttering his own name as a word of
+power, and when this was uttered his visible form appeared.
+He then uttered another kind of word of power, and as a
+result of this his soul (<i>ba</i>) came into being, and it worked in
+connection with his heart or mind (<i>ab</i>). Before every act of
+creation Nebertcher, or his visible form Khepera, thought
+out what form the thing to be created was to take, and when
+he had uttered its name the thing itself appeared in heaven
+or earth. To fill the heaven, or place where he lived, the god
+next produced from his body and its shadow the two gods
+Shu and Tefnut. These with Nebertcher, or Khepera,
+formed the first triad of gods, and the "one god became
+three," or, as we should say, the one god had three aspects,
+each of which was quite distinct from the other. The
+tradition of the begetting of Shu and Tefnut is as old as the
+time of the pyramids, for it is mentioned in the text of Pepi I,
+l. 466. The next act of creation resulted in the emerging of
+the Eye of Nebertcher (later identified with R&#257;) from the
+watery mass (<span class="smcap">Nu</span>), and light shone upon its waters. Shu
+and Tefnut then united and they produced Keb, the Earth-god,
+and Nut, the Sky-goddess. The text then refers to
+some calamity which befell the Eye of Nebertcher or of
+Khepera, but what it was is not clear; at all events the Eye
+became obscured, and it ceased to give light. This period
+of darkness is, of course, the night, and to obviate the inconvenience
+caused by this recurring period of darkness, the
+god made a second Eye, <i>i.e.</i> the Moon, and set it in the
+heavens. The greater Eye ruled the day, and the lesser Eye
+the night. One of the results of the daily darkness was the
+descent of the Sky-goddess Nut to the Earth-god Keb each
+evening.</p>
+
+<div class="footnote"><p><a name="Footnote_1_84" id="Footnote_1_84"></a><a href="#FNanchor_1_84"><span class="label">[1]</span></a> The second version here states that the name of Nebertcher is Ausares
+(Osiris), who is the oldest god of all.</p></div>
+
+<p>The gods and goddesses next created were five, namely,
+Osiris, Horus, Set, Isis, and Nephthys. Osiris married
+Isis, and their son was called Horus; Set married Nephthys,
+but their son Anpu, or Anubis, is not mentioned in our text.
+<span class="pagenum"><a name="Pg_70" id="Pg_70" title="Pg_70">[70]</a></span>Osiris became the great Ancestor-god of Egypt, and was a
+reincarnation of his great-grandfather. Men and women
+were first formed from the tears that fell from the Eye of
+Khepera, or the Sun-god, upon his body; the old Egyptian
+word for "men" very closely resembles in form and sound
+the word for "tears." Plants, vegetables, herbs, and trees
+owe their origin to the light of the moon falling upon the
+earth. Our text contains no mention of a special creation
+of the "beasts of the field," but the god states distinctly
+that he created the children of the earth, or creeping things
+of all kinds, and among this class quadrupeds are probably
+included. The men and women, and all the other living
+creatures that were made at that time by Nebertcher, or
+Khepera, reproduced their species, each in his own way,
+and thus the earth became filled with their descendants as
+we see at the present time. The elements of this Creation
+legend are very, very old, and the form in which they are
+grouped in our text suggests the influence of the priests of
+Heliopolis. It is interesting to note that only very ancient
+gods appear as Powers of creation, and these were certainly
+worshipped for many centuries before the priests of Heliopolis
+invented their cult of the Sun-god, and identified their
+god with the older gods of the country. We may note, too,
+that gods like Ptah and Amen, whose reputation was so great
+in later times, and even when our text was copied in 305 B.C.,
+find no mention at all.<br /></p>
+
+<p class="return"><a href="#contents">[TABLE OF CONTENTS]</a></p>
+
+
+<div><span class="pagenum"><a name="Pg_71" id="Pg_71" title="Pg_71">[71]</a></span></div>
+
+<hr style="width: 65%;" />
+<h2><a name="CHAPTER_VII" id="CHAPTER_VII"></a>CHAPTER VII</h2>
+
+<h3>LEGENDS OF THE GODS<br /><br /></h3>
+
+
+<p>The Egyptians believed that at one time all the great gods
+and goddesses lived upon earth, and that they ruled Egypt
+in much the same way as the Pharaohs with whom they were
+more or less acquainted. They went about among men and
+took a real personal interest in their affairs, and, according
+to tradition, they spared no pains in promoting their
+wishes and well-being. Their rule was on the whole beneficent,
+chiefly because in addition to their divine attributes
+they possessed natures, and apparently bodily constitutions
+that were similar to those of men. Like men also they
+were supposed to feel emotions and passions, and to be
+liable to the accidents that befell men, and to grow old, and
+even to die. The greatest of all the gods was R&#257;, and he
+reigned over Egypt for very many years. His reign was
+marked by justice and righteousness, and he was in all
+periods of Egyptian history regarded as the type of what a
+king should be. When men instead of gods reigned over
+Egypt they all delighted to call themselves sons of R&#257;, and
+every king believed that R&#257; was his true father, and regarded
+his mother's husband as his father only in name. This
+belief was always common in Egypt, and even Alexander the
+Great found it expedient to adopt it, for he made a journey
+to the sanctuary of Amen (Ammon) in the Oasis of S&#299;w&#257;h
+in order to be officially acknowledged by the god. Having
+obtained this recognition, he became the rightful lord of
+Egypt.<br /><br /></p>
+
+
+<h3><span class="smcap">The Destruction of Mankind</span></h3>
+
+<p>This Legend is cut in hieroglyphs on the walls of a small
+chamber in the tomb of Seti I about 1350 B.C. When R&#257;,
+<span class="pagenum"><a name="Pg_72" id="Pg_72" title="Pg_72">[72]</a></span>the self-begotten and self-formed god, had been ruling gods
+and men for some time, men began to complain about him,
+saying, "His Majesty hath become old. His bones have
+turned into silver, his flesh into gold, and his hair into real
+lapis-lazuli." His Majesty heard these murmurings and commanded
+his followers to summon to his presence his Eye
+(<i>i.e.</i> the goddess Hathor), Shu, Tefnut, Keb, Nut, and the
+father and mother gods and goddesses who were with him
+in the watery abyss of <span class="smcap">Nu</span>, and also the god of this water, <span class="smcap">Nu</span>.
+They were to come to him with all their followers secretly,
+so that men should not suspect the reason for their coming,
+and take flight, and they were to assemble in the Great House
+in Heliopolis, where R&#257; would take counsel with them. In
+due course all the gods assembled in the Great House, and
+they ranged themselves down the sides of the House, and
+they bowed down in homage before R&#257; until their heads
+touched the ground, and said, "Speak, for we are listening."
+Then R&#257; addresing Nu, the father of the first-born gods,
+told him to give heed to what men were doing, for they whom
+he had created were murmuring against him. And he said,
+"Tell me what ye would do. Consider the matter, invent a
+plan for me, and I will not slay them until I have heard what
+ye shall say concerning this thing." Nu replied, "Thou,
+O my son R&#257;, art greater than the god who made thee (<i>i.e.</i>
+Nu himself), thou art the king of those who were created
+with thee, thy throne is established, and the fear of thee is
+great. Let thine Eye (Hathor) attack those who blaspheme
+thee." And R&#257; said, "Lo, they have fled to the mountains,
+for their hearts are afraid because of what they have said."
+The gods replied, "Let thine Eye go forth and destroy those
+who blasphemed thee, for no eye can resist thine when it
+goeth forth in the form of Hathor." Thereupon the Eye of
+R&#257;, or Hathor, went in pursuit of the blasphemers in the
+mountains, and slew them all. On her return R&#257; welcomed
+her, and the goddess said that the work of vanquishing men
+was dear to her heart. R&#257; then said that he would be the
+master of men as their king, and that he would destroy them.
+For three nights the goddess Hathor-Sekhmet waded about
+<span class="pagenum"><a name="Pg_73" id="Pg_73" title="Pg_73">[73]</a></span>in the blood of men, the slaughter beginning at Hensu (Herakleopolis
+Magna).</p>
+
+<p>Then the Majesty of R&#257; ordered that messengers should
+be sent to Abu, a town at the foot of the First Cataract, to
+fetch mandrakes (?), and when they were brought he gave
+them to the god Sekti to crush. When the women slaves
+were bruising grain for making beer, the crushed mandrakes (?)
+were placed in the vessels that were to hold the beer, together
+with some of the blood of those who had been slain by Hathor.
+The beer was then made, and seven thousand vessels were
+filled with it. When R&#257; saw the beer he ordered it to be
+taken to the scene of slaughter, and poured out on the
+meadows of the four quarters of heaven. The object of
+putting mandrakes (?) in the beer was to make those who
+drank fall asleep quickly, and when the goddess Hathor
+came and drank the beer mixed with blood and mandrakes (?)
+she became very merry, and, the sleepy stage of drunkenness
+coming on her, she forgot all about men, and slew no more.
+At every festival of Hathor ever after "sleepy beer" was
+made, and it was drunk by those who celebrated the feast.</p>
+
+<p>Now, although the blasphemers of R&#257; had been put to
+death, the heart of the god was not satisfied, and he complained
+to the gods that he was smitten with the "pain of
+the fire of sickness." He said, "My heart is weary because
+I have to live with men; I have slain some of them, but
+worthless men still live, and I did not slay as many as I
+ought to have done considering my power." To this the
+gods replied, "Trouble not about thy lack of action, for thy
+power is in proportion to thy will." Here the text becomes
+fragmentary, but it seems that the goddess Nut took the form
+of a cow, and that the other gods lifted R&#257; on to her back.
+When men saw that R&#257; was leaving the earth, they repented
+of their murmurings, and the next morning they went out
+with bows and arrows to fight the enemies of the Sun-god.
+As a reward for this R&#257; forgave those men their former
+blasphemies, but persisted in his intention of retiring from
+the earth. He ascended into the heights of heaven, being
+still on the back of the Cow-goddess Nut, and he created
+<span class="pagenum"><a name="Pg_74" id="Pg_74" title="Pg_74">[74]</a></span>there Sekhet-hetep and Sekhet-Aaru as abodes for the blessed,
+and the flowers that blossomed therein he turned into stars.
+He also created the millions of beings who lived there in
+order that they might praise him. The height to which R&#257;
+had ascended was now so great that the legs of the Cow-goddess
+on which he was enthroned trembled, and to give her strength
+he ordained that Nut should be held up in her position by
+the godhead and upraised arms of the god Shu. This is
+why we see pictures of the body of Nut being supported by
+Shu. The legs of the Cow-goddess were supported by the
+various gods, and thus the seat of the throne of R&#257; became
+stable. When this was done R&#257; caused the Earth-god Keb
+to be summoned to his presence, and when he came he spake
+to him about the venomous reptiles that lived in the earth
+and were hostile to him. Then turning to Thoth, he bade
+him to prepare a series of spells and words of power, which
+would enable those who knew them to overcome snakes and
+serpents and deadly reptiles of all kinds. Thoth did so,
+and the spells which he wrote under the direction of R&#257;
+served as a protection of the servants of R&#257; ever after, and
+secured for them the help of Keb, who became sole lord of
+all the beings that lived and moved on and in his body, the
+earth. Before finally relinquishing his active rule on earth,
+R&#257; summoned Thoth and told him of his desire to create a
+Light-soul in the Tuat and in the Land of the Caves. Over
+this region he appointed Thoth to rule, and he ordered him
+to keep a register of those who were there, and to mete out
+just punishments to them. In fact, Thoth was to be ever
+after the representative of R&#257; in the Other World.<br /><br /></p>
+
+
+<h3><span class="smcap">The Legend of R&#257; and Isis</span></h3>
+
+<p>This Legend is found written in the hieratic character upon
+a papyrus preserved in Turin, and it illustrates a portion of
+the preceding Legend. We have seen that R&#257; instructed
+Thoth to draw up a series of spells to be used against venomous
+reptiles of all kinds, and the reader will perceive from
+the following summary that R&#257; had good reason for doing
+<span class="pagenum"><a name="Pg_75" id="Pg_75" title="Pg_75">[75]</a></span>this. The Legend opens with a list of the titles of R&#257;, the
+"self-created god," creator of heaven, earth, breath of life,
+fire, gods, men, beasts, cattle, reptiles, feathered fowl, and
+fish, the King of gods and men, to whom cycles of 120 years
+are as years, whose manifold names are unknown even by the
+gods. The text continues: "Isis had the form of a woman,
+and knew words of power, but she was disgusted with men,
+and she yearned for the companionship of the gods and the
+spirits, and she meditated and asked herself whether, supposing
+she had the knowledge of the Name of R&#257;, it was
+not possible to make herself as great as R&#257; was in heaven
+and on the earth? Meanwhile R&#257; appeared in heaven each
+day upon his throne, but he had become old, and he dribbled
+at the mouth, and his spittle fell on the ground. One day
+Isis took some of the spittle and kneaded up dust in it, and
+made this paste into the form of a serpent with a forked
+tongue, so that if it struck anyone the person struck would
+find it impossible to escape death. This figure she placed
+on the path on which R&#257; walked as he came into heaven
+after his daily survey of the Two Lands (<i>i.e.</i> Egypt). Soon
+after this R&#257; rose up, and attended by his gods he came into
+heaven, but as he went along the serpent drove its fangs into
+him. As soon as he was bitten R&#257; felt the living fire leaving
+his body, and he cried out so loudly that his voice reached
+the uttermost parts of heaven. The gods rushed to him in
+great alarm, saying, "What is the matter?" At first R&#257;
+was speechless, and found himself unable to answer, for his
+jaws shook, his lips trembled, and the poison continued to
+run through every part of his body. When he was able to
+regain a little strength, he told the gods that some deadly
+creature had bitten him, something the like of which he had
+never seen, something which his hand had never made. He
+said, "Never before have I felt such pain; there is no pain
+worse than this." R&#257; then went on to describe his greatness
+and power, and told the listening gods that his father and
+mother had hidden his name in his body so that no one might
+be able to master him by means of any spell or word of power.
+In spite of this something had struck him, and he knew not
+<span class="pagenum"><a name="Pg_76" id="Pg_76" title="Pg_76">[76]</a></span>what it was. "Is it fire?" he asked. "Is it water? My
+heart is full of burning fire, my limbs are shivering, shooting
+pains are in all my members." All the gods round about
+him uttered cries of lamentation, and at this moment Isis
+appeared. Going to R&#257; she said, "What is this, O divine
+father? What is this? Hath a serpent bitten thee? Hath
+something made by thee lifted up its head against thee?
+Verily my words of power shall overthrow it; I will make it
+depart in the sight of thy light." R&#257; then repeated to Isis
+the story of the incident, adding, "I am colder than water,
+I am hotter than fire. All my members sweat. My body
+quaketh. Mine eye is unsteady. I cannot look on the sky,
+and my face is bedewed with water as in the time of the
+Inundation."<a name="FNanchor_1_85" id="FNanchor_1_85"></a><a href="#Footnote_1_85" class="fnanchor">[1]</a> Then Isis said, "Father, tell me thy name,
+for he who can utter his own name liveth."</p>
+
+<div class="footnote"><p><a name="Footnote_1_85" id="Footnote_1_85"></a><a href="#FNanchor_1_85"><span class="label">[1]</span></a> <i>i.e.</i> in the period of summer. The season Shemmu began in April and
+ended about July 15.</p></div>
+
+<p>R&#257; replied, "I am the maker of heaven and earth. I
+knit together the mountains and whatsoever liveth on them.
+I made the waters. I made Mehturit<a name="FNanchor_1_86" id="FNanchor_1_86"></a><a href="#Footnote_1_86" class="fnanchor">[1]</a> to come into being.
+I made Kamutef.<a name="FNanchor_2_87" id="FNanchor_2_87"></a><a href="#Footnote_2_87" class="fnanchor">[2]</a> I made heaven, and the two hidden gods
+of the horizon, and put souls into the gods. I open my eyes,
+and there is light; I shut my eyes, and there is darkness.
+I speak the word[s], and the waters of the Nile appear. I am
+he whom the gods know not. I make the hours. I create
+the days. I open the year. I make the river [Nile]. I
+create the living fire whereby works in the foundries and workshops
+are carried out. I am Khepera in the morning, R&#257; at
+noon, and Temu in the evening." Meanwhile the poison
+of the serpent was coursing through the veins of R&#257;, and the
+enumeration of his works afforded the god no relief from it.
+Then Isis said to R&#257;, "Among all the things which thou hast
+named to me thou hast not named thy name. Tell me thy
+name, and the poison shall come forth from thee." R&#257; still
+hesitated, but the poison was burning in his blood, and the
+heat thereof was stronger than that of a fierce fire. At
+length he said, "Isis shall search me through, and my name
+<span class="pagenum"><a name="Pg_77" id="Pg_77" title="Pg_77">[77]</a></span>shall come forth from my body and pass into hers." Then
+R&#257; hid himself from the gods, and for a season his throne in
+the Boat of Millions of Years was empty. When the time
+came for the heart of the god to pass into Isis, the goddess
+said to Horus, her son, "The great god shall bind himself
+by an oath to give us his two eyes (<i>i.e.</i> the sun and the moon)."
+When the great god had yielded up his name Isis pronounced
+the following spell: "Flow poison, come out of R&#257;. Eye of
+Horus, come out of the god, and sparkle as thou comest through
+his mouth. I am the worker. I make the poison to fall on
+the ground. The poison is conquered. Truly the name of
+the great god hath been taken from him. R&#257; liveth! The
+poison dieth! If the poison live R&#257; shall die." These were
+the words which Isis spoke, Isis the great lady, the Queen of
+the gods, who knew R&#257; by his own name.</p>
+
+<div class="footnote"><p><a name="Footnote_1_86" id="Footnote_1_86"></a><a href="#FNanchor_1_86"><span class="label">[1]</span></a> An ancient Cow-goddess of heaven.</p></div>
+
+<div class="footnote"><p><a name="Footnote_2_87" id="Footnote_2_87"></a><a href="#FNanchor_2_87"><span class="label">[2]</span></a> A form of Amen-R&#257;.</p></div>
+
+<p>In late times magicians used to write the above Legend
+on papyrus above figures of Temu and Heru-Hekenu, who
+gave R&#257; his secret name, and over figures of Isis and Horus,
+and sell the rolls as charms against snake bites.<br /><br /></p>
+
+
+<h3><span class="smcap">The Legend of Horus of Behutet and the Winged Disk</span></h3>
+
+<p>The text of this Legend is cut in hieroglyphs on the walls
+of the temple of Edfu, in Upper Egypt, and some of the
+incidents described in it are illustrated by large bas-reliefs.
+The form of the Legend here given dates from the Ptolemaic
+Period, but the subject matter is some thousands of years
+older. The great historical fact underlying the Legend is
+the Conquest of Egypt by some very early king who invaded
+Egypt from the south, and who succeeded in conquering
+every part of it, even the northern part of the Delta. The
+events described are supposed to have taken place whilst
+R&#257; was still reigning on the earth. The Legend states that
+in the three hundred and sixty-third year of the reign of R&#257;-Harmakhis,
+the ever living, His Majesty was in Ta-sti (<i>i.e.</i>
+the Land of the Bow, or Nubia) with his soldiers; the enemy
+had reviled him, and for this reason the land is called "Uauatet"
+<span class="pagenum"><a name="Pg_78" id="Pg_78" title="Pg_78">[78]</a></span>to this day. From Nubia R&#257; sailed down the river
+to Apollinopolis (Edfu), and Heru-Behutet, or Horus of
+Edfu, was with him. On arriving there Horus told R&#257; that
+the enemy were plotting against him, and R&#257; told him to go
+out and slay them. Horus took the form of a great winged
+disk, which flew up into the air and pursued the enemy, and
+it attacked them with such terrific force that they could
+neither see nor hear, and they fell upon each other, and slew
+each other, and in a moment not a single foe was left alive.
+Then Horus returned to the Boat of R&#257;-Harmakhis, in the
+form of the winged disk which shone with many colours, and
+said, "Advance, O R&#257;, and look upon thine enemies who
+are lying under thee in this land." R&#257; set out on the journey,
+taking with him the goddess Ashtoreth, and he saw his
+enemies lying on the ground, each of them being fettered.
+After looking upon his slaughtered foes R&#257; said to the gods
+who were with him, "Behold, let us sail in our boat on the
+water, for our hearts are glad because our enemies have been
+overthrown on the earth." So the Boat of R&#257; moved onwards
+towards the north, and the enemies of the god who were on
+the banks took the form of crocodiles and hippopotami, and
+tried to frighten the god, for as his boat came near them they
+opened their jaws wide, intending to swallow it up together
+with the gods who were in it. Among the crew were the
+Followers of Horus of Edfu, who were skilled workers in metal,
+and each of these had in his hands an iron spear and a chain.
+These "Blacksmiths" threw out their chains into the river
+and allowed the crocodiles and hippopotami to entangle
+their legs in them, and then they dragged the beasts towards
+the bows of the Boat, and driving their spears into their
+bodies, slew them there. After the slaughter the bodies of
+six hundred and fifty-one crocodiles were brought and laid
+out before the town of Edfu. When Thoth saw these he said,
+"Let your hearts rejoice, O gods of heaven, Let your hearts
+rejoice, O ye gods who dwell on the earth. The Young Horus
+cometh in peace. On his way he hath made manifest deeds of
+valour, according to the Book of slaying the Hippopotamus."
+And from that day they made figures of Horus in metal.</p>
+
+<p><span class="pagenum"><a name="Pg_79" id="Pg_79" title="Pg_79">[79]</a></span>Then Horus of Edfu took the form of the winged disk,
+and set himself on the prow of the Boat of R&#257;. He took with
+him Nekhebet, goddess of the South, and Uatchet, goddess of
+the North, in the form of serpents, so that they might make
+all the enemies of the Sun-god to quake in the South and in
+the North. His foes who had fled to the north doubled back
+towards the south, for they were in deadly fear of the god.
+Horus pursued and overtook them, and he and his blacksmiths
+had in their hands spears and chains, and they slew
+large numbers of them to the south-east of the town of
+Thebes in Upper Egypt. Many succeeded in escaping
+towards the north once more, but after pursuing them for a
+whole day Horus overtook them, and made a great slaughter
+among them. Meanwhile the other foes of the god, who
+had heard of the defeats of their allies, fled into Lower Egypt,
+and took refuge among the swamps of the Delta. Horus
+set out after them, and came up with them, and spent four
+days in the water slaying his foes, who tried to escape in
+the forms of crocodiles and hippopotami. He captured one
+hundred and forty-two of the enemy and a male hippopotamus,
+and took them to the fore part of the Boat of R&#257;. There
+he hacked them in pieces, and gave their inward parts to his
+followers, and their mutilated bodies to the gods and goddesses
+who were in the Boat of R&#257; and on the river banks
+in the town of Heben.</p>
+
+<p>Then the remnant of the enemy turned their faces towards
+the Lake of the North, and they attempted to sail to the
+Mediterranean in boats; but the terror of Horus filled their
+hearts, and they left their boats and fled to the district of
+Mertet-Ament, where they joined themselves to the worshippers
+of Set, the god of evil, who dwelt in the Western
+Delta. Horus pursued them in his boat for one day and
+one night without seeing them, and he arrived at the town
+of Per-Rehui. At length he discovered the position of the
+enemy, and he and his followers fell upon them, and slew a
+large number of them; he captured three hundred and eighty-one
+of them alive, and these he took to the Boat of R&#257;, then,
+having slain them, he gave their carcases to his followers
+<span class="pagenum"><a name="Pg_80" id="Pg_80" title="Pg_80">[80]</a></span>or bodyguard, who presumably devoured them. The custom
+of eating the bodies of enemies is very old in Egypt, and
+survives in some parts of Africa to this day.</p>
+
+<p>Then Set, the great antagonist of Horus, came out and
+cursed him for the slaughter of his people, using most shameful
+words of abuse. Horus stood up and fought a duel with
+Set, the "Stinking Face," as the text calls him, and Horus
+succeeded in throwing him to the ground and spearing him.
+Horus smashed his mouth with a blow of his mace, and having
+fettered him with his chain, he brought him into the presence
+of R&#257;, who ordered that he was to be handed over to Isis
+and her son Horus, that they might work their will on him.
+Here we must note that the ancient editor of the Legend
+has confounded Horus the ancient Sun-god with Horus, son
+of Isis, son of Osiris. Then Horus, the son of Isis, cut off the
+heads of Set and his followers in the presence of R&#257;, and
+dragged Set by his feet round about throughout the district
+with his spear driven through his head and back, according
+to the order of R&#257;. The form which Horus of Edfu had at
+that time was that of a man of great strength, with the face
+and back of a hawk; on his head he wore the Double Crown,
+with feathers and serpents attached, and in his hands he held
+a metal spear and a metal chain. And Horus, the son of
+Isis, took upon himself a similar form, and the two Horuses
+slew all the enemies on the bank of the river to the west of
+the town of Per-Rehui. This slaughter took place on the
+seventh day of the first month of the season Pert,<a name="FNanchor_1_88" id="FNanchor_1_88"></a><a href="#Footnote_1_88" class="fnanchor">[1]</a> which was
+ever afterwards called the "Day of the Festival of Sailing."</p>
+
+<div class="footnote"><p><a name="Footnote_1_88" id="Footnote_1_88"></a><a href="#FNanchor_1_88"><span class="label">[1]</span></a> About the middle of November.</p></div>
+
+<p>Now, although Set in the form of a man had been slain,
+he reappeared in the form of a great hissing serpent, and
+took up his abode in a hole in the ground without being
+noticed by Horus. R&#257;, however, saw him, and gave orders
+that Horus, the son of Isis, in the form of a hawk-headed
+staff, should set himself at the mouth of the hole, so that the
+monster might never reappear among men. This Horus
+did, and Isis his mother lived there with him. Once again
+it became known to R&#257; that a remnant of the followers of
+<span class="pagenum"><a name="Pg_81" id="Pg_81" title="Pg_81">[81]</a></span>Set had escaped, and that under the direction of the Smait
+fiends, and of Set, who had reappeared, they were hiding in
+the swamps of the Eastern Delta. Horus of Edfu, the winged
+disk, pursued them, speared them, and finally slew them in
+the presence of R&#257;. For the moment there were no more
+enemies of R&#257; to be found in the district on land, although
+Horus passed six days and six nights in looking for them;
+but it seems that several of the followers of Set in the forms
+of water reptiles were lying on the ground under water, and
+that Horus saw them there. At this time Horus had strict
+guard kept over the tomb of Osiris in Anrutef,<a name="FNanchor_1_89" id="FNanchor_1_89"></a><a href="#Footnote_1_89" class="fnanchor">[1]</a> because he
+learned that the Smait fiends wanted to come and wreck
+both it and the body of the god. Isis, too, never ceased to
+recite spells and incantations in order to keep away her
+husband's foes from his body. Meanwhile the "blacksmiths"
+of Horus, who were in charge of the "middle
+regions" of Egypt, found a body of the enemy, and attacked
+them fiercely, slew many of them, and took one hundred
+and six of them prisoners. The "blacksmiths" of the west
+also took one hundred and six prisoners, and both groups of
+prisoners were slain before R&#257;. In return for their services
+R&#257; bestowed dwelling-places upon the "blacksmiths," and
+allowed them to have temples with images of their gods in
+them, and arranged for offerings and libations to be made
+to them by properly appointed priests of various classes.</p>
+
+<div class="footnote"><p><a name="Footnote_1_89" id="Footnote_1_89"></a><a href="#FNanchor_1_89"><span class="label">[1]</span></a> A district of Herakleopolis.</p></div>
+
+<p>Shortly after these events R&#257; discovered that a number
+of his enemies were still at large, and that they had sailed
+in boats to the swamps that lay round about the town of
+Tchal, or Tchar, better known as Zoan or Tanis. Once more
+Horus unmoored the Boat of R&#257;, and set out against them;
+some took refuge in the waters, and others landed and escaped
+to the hilly land on the east. For some reason, which is not
+quite apparent, Horus took the form of a mighty lion with
+a man's face, and he wore on his head the triple crown. His
+claws were like flints, and he pursued the enemy on the hills,
+and chased them hither and thither, and captured one hundred
+and forty-two of them. He tore out their tongues,
+<span class="pagenum"><a name="Pg_82" id="Pg_82" title="Pg_82">[82]</a></span>and ripped their bodies into strips with his claws, and gave
+them over to his allies in the mountains, who, no doubt, ate
+them. This was the last fight in the north of Egypt, and R&#257;
+proposed that they should sail up the river and return to the
+south. They had traversed all Egypt, and sailed over the
+lakes in the Delta, and down the arms of the Nile to the
+Mediterranean, and as no more of the enemy were to be seen
+the prow of the boat of R&#257; was turned southwards. Thoth
+recited the spells that produced fair weather, and said the
+words of power that prevented storms from rising, and in
+due course the Boat reached Nubia. When it arrived Horus
+found in the country of Uauatet men who were conspiring
+against him and cursing him, just as they had at one time
+blasphemed R&#257;. Horus, taking the form of the winged disk,
+and accompanied by the two serpent-goddesses, Nekhebet
+and Uatchet, attacked the rebels, but there was no fierce
+fighting this time, for the hearts of the enemy melted through
+fear of him. His foes cast themselves before him on the
+ground in submission, they offered no resistance, and they
+died straightway. Horus then returned to the town of
+Behutet (Edfu), and the gods acclaimed him, and praised his
+prowess. R&#257; was so pleased with him that he ordered
+Thoth to have a winged disk, with a serpent on each side of
+it, placed in every temple in Egypt in which he (<i>i.e.</i> R&#257;) was
+worshipped, so that it might act as a protector of the building,
+and drive away any and every fiend and devil that
+might wish to attack it. This is the reason why we find
+the winged disk, with a serpent on each side of it, above
+the doors of temples and religious buildings throughout the
+length and breadth of Egypt.</p>
+
+<p>In many places in the text that contains the above Legend
+there are short passages in which attempts are made to explain
+the origins of the names of certain towns and gods. All
+these are interpolations in the narrative made by scribes at
+a late period of Egyptian history. As it would be quite
+useless to reproduce them without many explanatory notes,
+for which there is no room in this little book, they have been
+omitted.<br /><br /></p>
+
+<div><span class="pagenum"><a name="Pg_83" id="Pg_83" title="Pg_83">[83]</a></span></div>
+
+<h3><span class="smcap">The Legend of Khnemu and a Seven Years' Famine</span></h3>
+
+<p>This Legend is cut in hieroglyphs on a large rounded block
+of granite, which stands on the south-east portion of S&#257;hal,
+a little island in the First Cataract in Upper Egypt, two or
+three miles to the south of the modern town of Asw&#257;n, the
+ancient Syene. The form of the Legend, and the shapes of
+the hieroglyphs, and the late spelling of the words, prove
+that the inscription is the work of the Ptolemaic Period,
+though it is possible that the Legend in its simplest form is
+as old as the period to which it is ascribed in the S&#257;hal text,
+namely, the third dynasty, about 4100 B.C. The subject of
+the Legend is a terrible famine, which lasted for seven years,
+in the reign of King Tcheser, and which recalls the seven
+years' famine that took place in Egypt when Joseph was
+there. This famine was believed to have been caused by the
+king's neglect to worship properly the god Khnemu, who
+was supposed to control the springs of the Nile, which were
+asserted by the sages to be situated between two great rocks
+on the Island of Elephantine. The Legend sets forth that
+the Viceroy of Nubia, in the reign of Tcheser, was a nobleman
+called Meter, who was also the overseer of all the temple
+properties in the South. His residence was in Abu, or Elephantine,
+and in the eighteenth year of his reign the king
+sent him a despatch in which it was written thus: "This is
+to inform thee that misery hath laid hold upon me as I sit
+upon the great throne, and I grieve for those who dwell in
+the Great House.<a name="FNanchor_1_90" id="FNanchor_1_90"></a><a href="#Footnote_1_90" class="fnanchor">[1]</a> My heart is grievously afflicted by reason
+of a very great calamity, which is due to the fact that the
+waters of the Nile have not risen to their proper height for
+seven years. Grain is exceedingly scarce, there are no garden
+herbs and vegetables to be had at all, and everything which
+men use for food hath come to an end. Every man robbeth
+<span class="pagenum"><a name="Pg_84" id="Pg_84" title="Pg_84">[84]</a></span>his neighbour. The people wish to walk about, but are unable
+to move. The baby waileth, the young man shuffleth
+along on his feet through weakness. The hearts of the old men
+are broken down with despair, their legs give way under them,
+they sink down exhausted on the ground, and they lay their
+hands on their bellies [in pain]. The officials are powerless
+and have no counsel to give, and when the public granaries,
+which ought to contain supplies, are opened, there cometh
+forth from them nothing but wind. Everything is in a state
+of ruin. I go back in my mind to the time when I had an
+adviser, to the time of the gods, to the Ibis-god [Thoth],
+and to the chief Kher-heb priest Imhetep (Imouthis),<a name="FNanchor_2_91" id="FNanchor_2_91"></a><a href="#Footnote_2_91" class="fnanchor">[2]</a> the
+son of Ptah of his South Wall.<a name="FNanchor_3_92" id="FNanchor_3_92"></a><a href="#Footnote_3_92" class="fnanchor">[3]</a> [Tell me, I pray thee],
+Where is the birthplace of the Nile? What god or what
+goddess presideth over it? What kind of form hath the
+god? For it is he that maketh my revenue, and who filleth
+the granaries with grain. I wish to go to [consult] the Chief
+of Het-Sekhmet,<a name="FNanchor_4_93" id="FNanchor_4_93"></a><a href="#Footnote_4_93" class="fnanchor">[4]</a> whose beneficence strengtheneth all men
+in their works. I wish to go into the House of Life,<a name="FNanchor_5_94" id="FNanchor_5_94"></a><a href="#Footnote_5_94" class="fnanchor">[5]</a> and to
+take the rolls of the books in my own hands, so that I may
+examine them [and find out these things]."</p>
+
+<div class="footnote"><p><a name="Footnote_1_90" id="Footnote_1_90"></a><a href="#FNanchor_1_90"><span class="label">[1]</span></a> An allusion to the royal title of Pharaoh, in Egyptian <span class="smcap">Per-aa</span>, the
+"Great House," in whom and by whom all the Egyptians were supposed
+to live.</p></div>
+
+<div class="footnote"><p><a name="Footnote_2_91" id="Footnote_2_91"></a><a href="#FNanchor_2_91"><span class="label">[2]</span></a> A famous priest and magician of Memphis, who was subsequently
+deified.</p></div>
+
+<div class="footnote"><p><a name="Footnote_3_92" id="Footnote_3_92"></a><a href="#FNanchor_3_92"><span class="label">[3]</span></a> A part of Memphis.</p></div>
+
+<div class="footnote"><p><a name="Footnote_4_93" id="Footnote_4_93"></a><a href="#FNanchor_4_93"><span class="label">[4]</span></a> <i>i.e.</i> Hermopolis, the town of Thoth.</p></div>
+
+<div class="footnote"><p><a name="Footnote_5_94" id="Footnote_5_94"></a><a href="#FNanchor_5_94"><span class="label">[5]</span></a> <i>i.e.</i> the library of the temple.</p></div>
+
+<p>Having read the royal despatch the Viceroy Meter set out
+to go to the king, and when he came to him he proceeded
+to instruct the king in the matters about which he had asked
+questions. The text makes the king say: "[Meter] gave me
+information about the rise of the Nile, and he told me all
+that men had written concerning it; and he made clear to
+me all the difficult passages [in the books], which my ancestors
+had consulted hastily, and which had never before been
+explained to any king since the time when R&#257; [reigned].
+And he said to me: There is a town in the river wherefrom
+the Nile maketh his appearance. 'Abu' was its name in
+the beginning: it is the City of the Beginning, it is the Name
+of the City of the Beginning. It reacheth to Uauatet,
+which is the first land [on the south]. There is a long flight
+<span class="pagenum"><a name="Pg_85" id="Pg_85" title="Pg_85">[85]</a></span>of steps there (a nilometer?), on which R&#257; resteth when he
+determineth to prolong life to mankind. It is called 'Netchemtchem
+&#257;nkh.' Here are the 'Two Qerti,'<a name="FNanchor_1_95" id="FNanchor_1_95"></a><a href="#Footnote_1_95" class="fnanchor">[1]</a> which are
+the two breasts wherefrom every good thing cometh. Here
+is the bed of the Nile, here the Nile-god reneweth his youth,
+and here he sendeth out the flood on the land. Here his
+waters rise to a height of twenty-eight cubits; at Hermopolis
+(in the Delta) their height is seven cubits. Here the Nile-god
+smiteth the ground with his sandals, and here he draweth
+the bolts and throweth open the two doors through which
+the water poureth forth. In this town the Nile-god dwelleth
+in the form of Shu, and he keepeth the account of the products
+of all Egypt, in order to give to each his due. Here
+are kept the cord for measuring land and the register of the
+estates. Here the god liveth in a wooden house with a door
+made of reeds, and branches of trees form the roof; its
+entrance is to the south-east. Round about it are mountains
+of stone to which quarrymen come with their tools when they
+want stone to build temples to the gods, shrines for sacred
+animals, and pyramids for kings, or to make statues. Here
+they offer sacrifices of all kinds in the sanctuary, and here
+their sweet-smelling gifts are presented before the face of
+the god Khnemu. In the quarries on the river bank is
+granite, which is called the 'stone of Abu.' The names of
+its gods are: Sept (Sothis, the dog-star), &#256;nqet, Hep (the
+Nile-god), Shu, Keb, Nut, Osiris, Horus, Isis, and Nephthys.
+Here are found precious stones (a list is given), gold, silver,
+copper, iron, lapis-lazuli, emerald, crystal, ruby, &amp;c., alabaster,
+mother-of-emerald, and seeds of plants that are used in
+making incense. These were the things which I learned
+from Meter [the Viceroy]."</p>
+
+<div class="footnote"><p><a name="Footnote_1_95" id="Footnote_1_95"></a><a href="#FNanchor_1_95"><span class="label">[1]</span></a> The two caverns which contained the springs of the Nile.</p></div>
+
+<p>Having informed the king concerning the rise of the Nile
+and the other matters mentioned in his despatch, Meter
+made arrangements for the king to visit the temple of Khnemu
+in person. This he did, and the Legend gives us the king's
+own description of his visit. He says: I entered the temple,
+and the keepers of the rolls untied them and showed them
+<span class="pagenum"><a name="Pg_86" id="Pg_86" title="Pg_86">[86]</a></span>to me. I was purified by the sprinkling of holy water, and I
+passed through the places that were prohibited to ordinary
+folk, and a great offering of cakes, ale, geese, oxen, &amp;c., was
+offered up on my behalf to the gods and goddesses of Abu.
+Then I found the god [Khnemu] standing in front of me,
+and I propitiated him with the offerings that I made unto
+him, and I made prayer and supplication before him. Then
+he opened his eyes,<a name="FNanchor_1_96" id="FNanchor_1_96"></a><a href="#Footnote_1_96" class="fnanchor">[1]</a> and his heart inclined to me, and in
+a majestic manner he said unto me: "I am Khnemu who
+fashioned thee. My two hands grasped thee and knitted
+together thy body; I made thy members sound, and I gave
+thee thy heart. Yet the stones have been lying under the
+ground for ages, and no man hath worked them in order to
+build a god-house, to repair the [sacred] buildings which are
+in ruins, or to make shrines for the gods of the South and
+North, or to do what he ought to do for his lord, even though
+I am the Lord [the Creator]. I am Nu, the self-created, the
+Great God, who came into being in the beginning. [I am]
+Hep [the Nile-god] who riseth at will to give health to him
+that worketh for me. I am the Governor and Guide of all
+men, in all their periods, the Most Great, the Father of the
+gods, Shu, the Great One, the Chief of the earth. The two
+halves of heaven are my abode. The Nile is poured out in
+a stream by me, and it goeth round about the tilled lands,
+and its embrace produceth life for every one that breatheth,
+according to the extent of its embrace.... I will make the
+Nile to rise for thee, and in no year shall it fail, and it shall
+spread its water out and cover every land satisfactorily.
+Plants, herbs, and trees shall bend beneath [the weight of]
+their produce. The goddess Rennet (the Harvest goddess)
+shall be at the head of everything, and every product shall
+increase a hundred thousandfold, according to the cubit of
+the year.<a name="FNanchor_2_97" id="FNanchor_2_97"></a><a href="#Footnote_2_97" class="fnanchor">[2]</a> The people shall be filled, verily to their hearts'
+desire, yea, everyone. Want shall cease, and the emptiness
+of the granaries shall come to an end. The Land of Mera
+(<i>i.e.</i> Egypt) shall be one cultivated land, the districts shall
+<span class="pagenum"><a name="Pg_87" id="Pg_87" title="Pg_87">[87]</a></span>be yellow with crops of grain, and the grain shall be good.
+The fertility of the land shall be according to the desire [of
+the husbandman], and it shall be greater than it hath ever
+been before." At the sound of the word "crops" the king
+awoke, and the courage that then filled his heart was as great
+as his former despair had been.</p>
+
+<div class="footnote"><p><a name="Footnote_1_96" id="Footnote_1_96"></a><a href="#FNanchor_1_96"><span class="label">[1]</span></a> The king was standing before a statue with movable eyes.</p></div>
+
+<div class="footnote"><p><a name="Footnote_2_97" id="Footnote_2_97"></a><a href="#FNanchor_2_97"><span class="label">[2]</span></a> <i>i.e.</i> the number of the cubits which the waters of the Nile shall rise.</p></div>
+
+<p>Having left the chamber of the god the king made a decree
+by which he endowed the temple of Khnemu with lands and
+gifts, and he drew up a code of laws under which every farmer
+was compelled to pay certain dues to it. Every fisherman
+and hunter had to pay a tithe. Of the calves cast one tenth
+were to be sent to the temple to be offered up as the daily
+offering. Gold, ivory, ebony, spices, precious stones, and
+woods were tithed, whether their owners were Egyptians or
+not, but no local tribe was to levy duty on these things on
+their road to Abu. Every artisan also was to pay tithe,
+with the exception of those who were employed in the
+foundry attached to the temple, and whose occupation consisted
+in making the images of the gods. The king further
+ordered that a copy of this decree, the original of which was
+cut in wood, should be engraved on a stele to be set up in
+the sanctuary, with figures of Khnemu and his companion
+gods cut above it. The man who spat upon the stele [if
+discovered] was to be "admonished with a rope."<br /><br /></p>
+
+
+<h3><span class="smcap">The Legend of the Wanderings of Isis</span></h3>
+
+<p>The god Osiris, as we have seen in the chapter on the
+Egyptian Religion in the accompanying volume, lived and
+reigned at one time upon earth in the form of a man. His
+twin-brother Set was jealous of his popularity, and hated
+him to such a degree that he contrived a plan whereby he
+succeeded in putting Osiris to death. Set then tried to
+usurp his brother's kingdom and to make himself sole lord
+of Egypt, and, although no text states it distinctly, it is clear
+that he seized his brother's wife, Isis, and shut her up in his
+house. Isis was, however, under the protection of the god
+Thoth, and she escaped with her unborn child, and the
+<span class="pagenum"><a name="Pg_88" id="Pg_88" title="Pg_88">[88]</a></span>following Legend describes the incidents that befell her, and
+the death and revivification of Horus. It is cut in hieroglyphs
+upon a large stone stele which was made for &#256;nkh-Psemthek,
+a prophet of Nebun in the reign of Nectanebus I,
+who reigned from 373 B.C. to 360 B.C. The stele was dug
+up in 1828 at Alexandria, and was given to Prince Metternich
+by Muhammad Al&#299; P&#257;sha; it is now commonly known
+as the "Metternich Stele." The Legend is narrated by the
+goddess herself, who says:</p>
+
+<p>I am Isis. I escaped from the dwelling wherein my brother
+Set placed me. Thoth, the great god, the Prince of Truth
+in heaven and on earth, said unto me: "Come, O goddess
+Isis [hearken thou], it is a good thing to hearken, for he who
+is guided by another liveth. Hide thyself with thy child,
+and these things shall happen unto him. His body shall
+grow and flourish, and strength of every kind shall be in him.
+He shall sit upon his father's throne, he shall avenge him,
+and he shall hold the exalted position of 'Governor of the
+Two Lands.'" I left the house of Set in the evening, and
+there accompanied me Seven Scorpions, that were to travel
+with me, and sting with their stings on my behalf. Two of
+them, Tefen and Befen, followed behind me, two of them,
+Mestet and Mestetef, went one on each side of me, and three,
+Petet, Thetet, and Maatet, prepared the way for me. I
+charged them very carefully and adjured them to make no
+acquaintance with any one, to speak to none of the Red
+Fiends, to pay no heed to a servant (?), and to keep their
+gaze towards the ground so that they might show me the
+way. And their leader brought me to Pa-Sui, the town of
+the Sacred Sandals,<a name="FNanchor_1_98" id="FNanchor_1_98"></a><a href="#Footnote_1_98" class="fnanchor">[1]</a> at the head of the district of the Papyrus
+Swamps. When I arrived at Teb I came to a quarter of the
+town where women dwelt. And a certain woman of quality
+spied me as I was journeying along the road, and she shut her
+door in my face, for she was afraid because of the Seven
+Scorpions that were with me. Then they took counsel concerning
+her, and they shot out their poison on the tail of
+Tefen. As for me, a peasant woman called Taha opened
+<span class="pagenum"><a name="Pg_89" id="Pg_89" title="Pg_89">[89]</a></span>her door, and I went into the house of this humble woman.
+Then the scorpion Tefen crawled in under the door of the
+woman Usert [who had shut it in my face], and stung her
+son, and a fire broke out in it; there was no water to put it
+out, but the sky sent down rain, though it was not the time
+of rain. And the heart of Usert was sore within her, and she
+was very sad, for she knew not whether her son would live
+or die; and she went through the town shrieking for help,
+but none came out at the sound of her voice. And I was
+sad for the child's sake, and I wished the innocent one to
+live again. So I cried out to her, saying, Come to me! Come
+to me! There is life in my mouth. I am a woman well
+known in her town. I can destroy the devil of death by a
+spell which my father taught me. I am his daughter, his
+beloved one.</p>
+
+<div class="footnote"><p><a name="Footnote_1_98" id="Footnote_1_98"></a><a href="#FNanchor_1_98"><span class="label">[1]</span></a> These places were in the seventh nome of Lower Egypt (Metelites).</p></div>
+
+<p>Then Isis laid her hands on the child and recited this spell:</p>
+
+<p>"O poison of Tefent, come forth, fall on the ground; go no
+further. O poison of Befent, come forth, fall on the ground.
+I am Isis, the goddess, the mistress of words of power. I
+am a weaver of spells, I know how to utter words so that they
+take effect. Hearken to me, O every reptile that biteth
+(or stingeth), and fall on the ground. O poison of Mestet, go
+no further. O poison of Mestetef, rise not up in his body.
+O poison of Petet and Thetet, enter not his body. O poison
+of Maatet, fall on the ground. Ascend not into heaven, I
+command you by the beloved of R&#257;, the egg of the goose
+which appeareth from the sycamore. My words indeed rule
+to the uttermost limit of the night. I speak to you, O
+scorpions. I am alone and in sorrow, and our names will
+stink throughout the nomes.... The child shall live! The
+poison shall die! For R&#257; liveth and the poison dieth.
+Horus shall be saved through his mother Isis, and he who
+is stricken shall likewise be saved." Meanwhile the fire in
+the house of Usert was extinguished, and heaven was content
+with the utterance of Isis. Then the lady Usert was filled
+with sorrow because she had shut her door in the face of Isis,
+and she brought to the house of the peasant woman gifts
+for the goddess, whom she had apparently not recognised.
+<span class="pagenum"><a name="Pg_90" id="Pg_90" title="Pg_90">[90]</a></span>The spells of the goddess produced, of course, the desired
+effect on the poison, and we may assume that the life of the
+child was restored to him. The second lot of gifts made to
+Isis represented his mother's gratitude.</p>
+
+<p>Exactly when and how Isis made her way to a hiding
+place cannot be said, but she reached it in safety, and her son
+Horus was born there. The story of the death of Horus she
+tells in the following words: "I am Isis. I conceived a child,
+Horus, and I brought him forth in a cluster of papyrus plants
+(or, bulrushes). I rejoiced exceedingly, for in him I saw
+one who would make answer for his father. I hid him, and
+I covered him up carefully, being afraid of that foul one
+[Set], and then I went to the town of Am, where the people
+gave thanks for me because they knew I could cause them
+trouble. I passed the day in collecting food for the child,
+and when I returned and took Horus into my arms, I found
+him, Horus, the beautiful one of gold, the boy, the child,
+lifeless! He had bedewed the ground with the water of his
+eye and with the foam of his lips. His body was motionless,
+his heart did not beat, and his muscles were relaxed." Then
+Isis sent forth a bitter cry, and lamented loudly her misfortune,
+for now that Horus was dead she had none to protect
+her, or to take vengeance on Set. When the people heard
+her voice they went out to her, and they bewailed with her
+the greatness of her affliction. But though all lamented on
+her behalf there was none who could bring back Horus to
+life. Then a "woman who was well known in her town, a
+lady who was the mistress of property in her own right,"
+went out to Isis, and consoled her, and assured her that the
+child should live through his mother. And she said, "A
+scorpion hath stung him, the reptile &#256;unab hath wounded
+him." Then Isis bent her face over the child to find out if
+he breathed, and she examined the wound, and found that
+there was poison in it, and then taking him in her arms, "she
+leaped about with him like a fish that is put upon hot coals,"
+uttering loud cries of lamentation. During this outburst
+of grief the goddess Nephthys, her sister, arrived, and she
+too lamented and cried bitterly over her sister's loss; with
+<span class="pagenum"><a name="Pg_91" id="Pg_91" title="Pg_91">[91]</a></span>her came the Scorpion-goddess Serqet. Nephthys at once
+advised Isis to cry out for help to R&#257;, for, said she, it is wholly
+impossible for the Boat of R&#257; to travel across the sky whilst
+Horus is lying dead. Then Isis cried out, and made supplication
+to the Boat of Millions of Years, and the Sun-god stopped
+the Boat. Out of it came down Thoth, who was provided
+with powerful spells, and, going to Isis, he inquired concerning
+her trouble. "What is it, what is it, O Isis, thou goddess
+of spells, whose mouth hath skill to utter them with supreme
+effect? Surely no evil thing hath befallen Horus, for the
+Boat of R&#257; hath him under its protection. I have come
+from the Boat of the Disk to heal Horus." Then Thoth
+told Isis not to fear, but to put away all anxiety from her
+heart, for he had come to heal her child, and he told her that
+Horus was fully protected because he was the Dweller in
+his disk, and the firstborn son of heaven, and the Great
+Dwarf, and the Mighty Ram, and the Great Hawk, and the
+Holy Beetle, and the Hidden Body, and the Governor of the
+Other World, and the Holy Benu Bird, and by the spells of
+Isis and the names of Osiris and the weeping of his mother
+and brethren, and by his own name and heart. Turning
+towards the child Thoth began to recite his spells and said,
+"Wake up, Horus! Thy protection is established. Make
+thou happy the heart of thy mother Isis. The words of
+Horus bind up hearts and he comforteth him that is in affliction.
+Let your hearts rejoice, O ye dwellers in the heavens.
+Horus who avenged his father shall make the poison to
+retreat. That which is in the mouth of R&#257; shall circulate,
+and the tongue of the Great God shall overcome [opposition].
+The Boat of R&#257; standeth still and moveth not, and the Disk
+(<i>i.e.</i> the Sun-god) is in the place where it was yesterday to
+heal Horus for his mother Isis. Come to earth, draw nigh,
+O Boat of R&#257;, O ye mariners of R&#257;; make the boat to move
+and convey food of the town of Sekhem (<i>i.e.</i> Letopolis) hither,
+to heal Horus for his mother Isis.... Come to earth, O
+poison! I am Thoth, the firstborn son, the son of R&#257;. Tem
+and the company of the gods have commanded me to heal
+Horus for his mother Isis. O Horus, O Horus, thy Ka protecteth
+<span class="pagenum"><a name="Pg_92" id="Pg_92" title="Pg_92">[92]</a></span>thee, and thy Image worketh protection for thee.
+The poison is as the daughter of its own flame; it is destroyed
+because it smote the strong son. Your temples
+are safe, for Horus liveth for his mother." Then the child
+Horus returned to life, to the great joy of his mother, and
+Thoth went back to the Boat of Millions of Years, which at
+once proceeded on its majestic course, and all the gods from
+one end of heaven to the other rejoiced. Isis entreated either
+R&#257; or Thoth that Horus might be nursed and brought up by
+the goddesses of the town of Pe-Tep, or Buto, in the Delta,
+and at once Thoth committed the child to their care, and instructed
+them about his future. Horus grew up in Buto
+under their protection, and in due course fought a duel with
+Set, and vanquished him, and so avenged the wrong done
+to his father by Set.<br /><br /></p>
+
+
+<h3><span class="smcap">The Legend of Khensu-Nefer-Hetep and the
+Princess of Bekhten</span></h3>
+
+<p>Here for convenience' sake may be inserted the story of
+the Possessed Princess of Bekhten and the driving out of the
+evil spirit that was in her by Khensu-Nefer-hetep. The
+text of the Legend is cut in hieroglyphs on a large sandstone
+tablet which was discovered by J.F. Champollion in the
+temple of Khensu at Thebes, and was removed by Prisse
+d'Avennes in 1846 to Paris, where it is now preserved in the
+Biblioth&egrave;que Nationale. The form of the Legend which we
+have is probably the work of the priests of Khensu, about
+1000 B.C., who wished to magnify their god, but the incidents
+recorded are supposed to have taken place at the end of the
+fourteenth century B.C., and there may indeed be historical
+facts underlying the Legend. The text states that the king
+of Egypt, Userma&#257;tr&#257;-setepenr&#257; R&#257;meses-meri-Amen, <i>i.e.</i>
+Rameses II, a king of the nineteenth dynasty about 1300 B.C.,
+was in the country of Nehern, or Mesopotamia, according to
+his yearly custom, and that the chiefs of the country, even
+those of the remotest districts from Egypt, came to do homage
+to him, and to bring him gifts, <i>i.e.</i> to pay tribute. Their gifts
+<span class="pagenum"><a name="Pg_93" id="Pg_93" title="Pg_93">[93]</a></span>consisted of gold, lapis-lazuli, turquoise, and costly woods
+from the land of the god,<a name="FNanchor_1_99" id="FNanchor_1_99"></a><a href="#Footnote_1_99" class="fnanchor">[1]</a> and each chief tried to outdo
+his neighbour in the magnificence of his gifts. Among
+these tributary chiefs was the Prince of Bekhten, who, in
+addition to his usual gift, presented to the king his eldest
+daughter, and he spake words of praise to the king, and
+prayed for his life. His daughter was beautiful, and the
+king thought her the most beautiful maiden in the world,
+and he gave her the name of Neferu-R&#257; and the rank of
+"chief royal wife," <i>i.e.</i> the chief wife of Pharaoh. When
+His Majesty brought her to Egypt she was treated as the
+Queen of Egypt.</p>
+
+<div class="footnote"><p><a name="Footnote_1_99" id="Footnote_1_99"></a><a href="#FNanchor_1_99"><span class="label">[1]</span></a> Southern Arabia and a portion of the east coast of Africa near
+Somaliland.</p></div>
+
+<p>One day in the late summer, in the fifteenth year of his
+reign, his Majesty was in Thebes celebrating a festival in
+honour of Father Amen, the King of the gods, in the temple
+now known as the Temple of Luxor, when an official came
+and informed the king that "an ambassador of the Prince
+of Bekhten had arrived bearing many gifts for the Royal
+Wife." The ambassador was brought into the presence
+with his gifts, and having addressed the king in suitable
+words of honour, and smelt the ground before His Majesty,
+he told him that he had come to present a petition to him on
+behalf of the Queen's sister, who was called Bentresht (<i>i.e.</i>
+daughter of joy). The princess had been attacked by a
+disease, and the Prince of Bekhten asked His Majesty to
+send a skilled physician to see her. Straightway the king
+ordered his magicians (or medicine men) to appear before
+him, and also his nobles, and when they came he told them
+that he had sent for them to come and hear the ambassador's
+request. And, he added, choose one of your number who
+is both wise and skilful; their choice fell upon the royal
+scribe Tehuti-em-heb, and the king ordered him to depart
+to Bekhten to heal the princess. When the magician arrived
+in Bekhten he found that Princess Bentresht was under
+the influence of a malignant spirit, and that this spirit
+refused to be influenced in any way by him; in fact all his
+wisdom and skill availed nothing, for the spirit was hostile
+to him.<br /><br /></p>
+
+
+<div><span class="pagenum"><a name="Pg_94" id="Pg_94" title="Pg_94">[94]</a></span></div>
+
+
+
+<!-- ILLUSTRATION PAGE 94 -->
+
+<div class="figcenter">
+   <a name="ill_94" id="ill_94"></a>
+   <a href="images/pg_094_f.png" >
+     <img src="images/pg_094_t.png" width="363" height="700"
+        alt="Stele relating the Story of the Healing of Bentresht, Princess of Bekhten." title="Stele relating the Story of the Healing of Bentresht, Princess of Bekhten." /></a>
+<p class="figcenter">
+<b>Stele relating the Story of the Healing<br />
+of Bentresht, Princess of Bekhten.</b>
+</p>
+<br /><br /></div>
+
+
+
+<p><span class="pagenum"><a name="Pg_95" id="Pg_95" title="Pg_95">[95]</a></span>Then the Prince of Bekhten sent a second messenger to
+His Majesty, beseeching him to send a god to Bekhten to
+overcome the evil spirit, and he arrived in Egypt nine years
+after the arrival of the first ambassador. Again the king
+was celebrating a festival of Amen, and when he heard of
+the request of the Prince of Bekhten he went and stood
+before the statue of Khensu, called "Nefer-hetep," and he
+said, "O my fair lord, I present myself a second time before
+thee on behalf of the daughter of the Prince of Bekhten."
+He then went on to ask the god to transmit his power to
+Khensu, "Pa-ari-sekher-em-Uast," the god who drives out
+the evil spirits which attack men, and to permit him to go
+to Bekhten and release the Princess from the power of the
+evil spirit. And the statue of Khensu Nefer-hetep bowed
+its head twice at each part of the petition, and this god bestowed
+a fourfold portion of his spirit and power on Khensu
+Pa-ari-sekher-em-Uast. Then the king ordered that the
+god should set out on his journey to Bekhten carried in
+a boat, which was accompanied by five smaller boats and
+by chariots and horses. The journey occupied seventeen
+months, and the god was welcomed on his arrival by the
+Prince of Bekhten and his nobles with suitable homage and
+many cries of joy. The god was taken to the place where
+Princess Bentresht was, and he used his magical power upon
+her with such good effect that she was made whole at once.
+The evil spirit who had possessed her came out of her and
+said to Khensu: "Welcome, welcome, O great god, who dost
+drive away the spirits who attack men. Bekhten is thine;
+its people, both men and women, are thy servants, and I
+myself am thy servant. I am going to depart to the place
+whence I came, so that thy heart may be content concerning
+the matter about which thou hast come. I beseech Thy
+Majesty to give the order that thou and I and the Prince of
+Bekhten may celebrate a festival together." The god Khensu
+bowed his head as a sign that he approved of the proposal,
+and told his priest to make arrangements with the Prince
+<span class="pagenum"><a name="Pg_96" id="Pg_96" title="Pg_96">[96]</a></span>of Bekhten for offering up a great offering. Whilst this
+conversation was passing between the evil spirit and the god
+the soldiers stood by in a state of great fear. The Prince of
+Bekhten made the great offering before Khensu and the evil
+spirit, and the Prince and the god and the spirit rejoiced
+greatly. When the festival was ended the evil spirit, by the
+command of Khensu, "departed to the place which he loved."
+The Prince and all his people were immeasurably glad at the
+happy result, and he decided that he would consider the god
+to be a gift to him, and that he would not let him return to
+Egypt. So the god Khensu stayed for three years and nine
+months in Bekhten, but one day, whilst the Prince was sleeping
+on his bed, he had a vision in which he saw Khensu in
+the form of a hawk leave his shrine and mount up into the
+air, and then depart to Egypt. When he awoke he said to
+the priest of Khensu, "The god who was staying with us
+hath departed to Egypt; let his chariot also depart." And
+the Prince sent off the statue of the god to Egypt, with rich
+gifts of all kinds and a large escort of soldiers and horses.
+In due course the party arrived in Egypt, and ascended to
+Thebes, and the god Khensu Pa-ari-sekher-em-Uast went
+into the temple of Khensu Nefer-hetep, and laid all the gifts
+which he had received from the Prince of Bekhten before
+him, and kept nothing for his own temple. This he did as
+a proper act of gratitude to Khensu Nefer-hetep, whose gift
+of a fourfold portion of his spirit had enabled him to overcome
+the power of the evil spirit that possessed the Princess
+of Bekhten. Thus Khensu returned from Bekhten in safety,
+and he re-entered his temple in the winter, in the thirty-third
+year of the reign of Rameses II. The situation of Bekhten
+is unknown, but the name is probably not imaginary, and
+the country was perhaps a part of Western Asia. The time
+occupied by the god Khensu in getting there does not necessarily
+indicate that Bekhten was a very long way off, for a
+mission of the kind moved slowly in those leisurely days,
+and the priest of the god would probably be much delayed
+by the people in the towns and villages on the way, who
+would entreat him to ask the god to work cures on the
+<span class="pagenum"><a name="Pg_97" id="Pg_97" title="Pg_97">[97]</a></span>diseased and afflicted that were brought to him. We must
+remember that when the Nubians made a treaty with
+Diocletian they stipulated that the goddess Isis should be
+allowed to leave her temple once a year, and to make a
+progress through the country so that men and women might
+ask her for boons, and receive them.<br /></p>
+
+<p class="return"><a href="#contents">[TABLE OF CONTENTS]</a></p>
+
+
+<div><span class="pagenum"><a name="Pg_98" id="Pg_98" title="Pg_98">[98]</a></span></div>
+
+<hr style="width: 65%;" />
+<h2><a name="CHAPTER_VIII" id="CHAPTER_VIII"></a>CHAPTER VIII</h2>
+
+<h3>HISTORICAL LITERATURE<br /><br /></h3>
+
+
+<p>The historical period of Egyptian history, that is to say,
+the period during which Egypt was ruled by kings, each
+one calling himself <span class="smcap">Nesu-bati</span>, or "King of the South, King
+of the North," covers about 4400 years according to some
+Egyptologists, and 3300 years according to others. Of the
+kings of All Egypt who reigned during the period we know
+the names of about two hundred, but only about one hundred
+and fifty have left behind them monuments that enable us
+to judge of their power and greatness. There is no evidence
+to show that the Egyptians ever wrote history in our sense
+of the word, and there is not in existence any native work
+that can be regarded as a history of Egypt. The only known
+attempt in ancient times to write a history of Egypt was
+that made by Manetho, a skilled scribe and learned man,
+who, in the reign of Ptolemy II Philadelphus (289-246 B.C.),
+undertook to write a history of the country, which was to
+be placed in the Great Library at Alexandria. The only
+portion of this History that has come down to us is the List
+of Kings, which formed a section of it; this List, in a form
+more or less accurate, is extant in the works of Africanus
+and Eusebius. According to the former 553 or 554 kings ruled
+over Egypt in 5380 years, and according to the latter 421
+or 423 kings ruled over Egypt in 4547 or 4939 years. It is
+quite certain that the principal acts and wars of each king
+were recorded by the court scribes, or official "remembrancer"
+or "recorder" of the day, and there is no doubt that
+such records were preserved in the "House of Books," or
+Library, of the local temple for reference if necessary. If
+<span class="pagenum"><a name="Pg_99" id="Pg_99" title="Pg_99">[99]</a></span>this were not so it would have been impossible for the scribes
+of the eighteenth and nineteenth dynasties to compile the
+lists of kings found on the Palermo Stone, and in the Turin
+Papyrus, and on the Tablets set up by Seti I and Rameses II
+at Abydos, and on the Tablet of Ancestors at Karnak.
+These Lists, however, seem to show that the learned scribes
+of the later period were not always sure of the true sequence
+of the names, and that when they were dealing with the
+names of the kings of the first two dynasties they were not
+always certain even about the correct spelling and reading
+of their names. The reason why the Egyptians did not
+write the history of their country from a general point of
+view is easily explained. Each king wished to be thought
+as great as possible, and each king's courtiers lost no opportunity
+of showing that they believed him to be the greatest
+king who had sat on the throne of Egypt. To magnify the
+deeds of his ancestors was neither politic nor safe, nor did
+it lead to favours or promotion. In no inscription of their
+descendants do we find the mighty deeds and great conquests
+of Amenemh&#257;t III, or of Usertsen III, or of Thothmes
+III, praised or described, and no court scribe ever dared to
+draft a text stating that these were truly three of the greatest
+kings of Egypt. When a local chief succeeded in making
+himself king of All Egypt he did not concern himself with
+preserving records of the great deeds of the king whose
+throne he had seized. When foreign foes invaded Egypt
+and conquered it their followers raided the towns, burnt and
+destroyed all that could be got rid of, and smashed the monuments
+recording the prowess of the king they had overthrown.
+The net result of all this is that the history of Egypt can only
+be partially constructed, and that the sources of our information
+are a series of texts that were written to glorify
+individual kings, and not to describe the history of a dynasty,
+or the general development of the country, or the working
+out of a policy. In attempting to draw up a connected
+account of a reign or period the funerary inscriptions of high
+officials are often more useful than the royal inscriptions.
+In the following pages are given extracts from annals, building
+<span class="pagenum"><a name="Pg_100" id="Pg_100" title="Pg_100">[100]</a></span>inscriptions, narratives of conquests, and "triumph
+inscriptions" of an official character; specimens of the
+funerary inscriptions that describe military expeditions,
+and supply valuable information about the general history
+of events, will be given in the chapter on Biographical
+Inscriptions.</p>
+
+<p>The earliest known annals are found on a stone which is
+preserved in the Museum at Palermo, and which for this
+reason is called "<b>The Palermo Stone</b>"; the Egyptian
+text was first published by Signor A. Pellegrini in 1896.
+How the principal events of certain years of the reigns of
+kings from the Predynastic Period to the middle of the fifth
+dynasty are noted is shown by the following:</p>
+
+<div class="blockquot">
+<p>[Reign of] <span class="smcap">Seneferu</span>. Year ...</p>
+
+<p>The building of Tuataua ships of <i>mer</i> wood of a hundred
+capacity, and 60 royal boats of sixteen capacity.</p>
+
+<p>Raid in the Land of the Blacks (<i>i.e.</i> the S&#363;d&#257;n), and the
+bringing in of seven thousand prisoners, men and women,
+and twenty thousand cattle, sheep, and goats.</p>
+
+<p>Building of the Wall of the South and North [called]
+House of Seneferu.</p>
+
+<p>The bringing of forty ships of cedar wood (or perhaps
+"laden with cedar wood").</p>
+
+<p>[Height of the Nile.] Two cubits, two fingers.</p>
+
+
+<p>[Reign of Seneferu.] Year ...</p>
+
+<p>The making of thirty-five ... 122 cattle</p>
+
+<p>The construction of one Tuataua ship of cedar wood of a
+hundred capacity, and two ships of <i>mer</i> wood of a hundred
+capacity.</p>
+
+<p>The numbering for the seventh time.</p>
+
+<p>[Height of the Nile.] Five cubits, one hand, one finger.</p></div>
+
+<p>The royal historical inscriptions of the first eleven dynasties
+are very few, and their contents are meagre and unimportant.
+As specimens of historical documents of the
+twelfth dynasty the following may be quoted:<br /><br /></p>
+
+<div><span class="pagenum"><a name="Pg_101" id="Pg_101" title="Pg_101">[101]</a></span></div>
+
+<h3><span class="smcap">Edict against the Blacks</span></h3>
+
+<p>This short inscription is dated in the eighth year of the
+reign of Usertsen III. "The southern frontier in the eighth
+year under the Majesty of the King of the South and North,
+Kh&#257;kaur&#257; (Usertsen III), endowed with life for ever. No
+Black whatsoever shall be permitted to pass [this stone]
+going down stream, whether travelling by land or sailing in
+a boat, with cattle, asses, goats, &amp;c., belonging to the Blacks,
+with the exception of such as cometh to do business in the
+country of Aqen<a name="FNanchor_1_100" id="FNanchor_1_100"></a><a href="#Footnote_1_100" class="fnanchor">[1]</a> or on an embassy. Such, however, shall
+be well entreated in every way. No boats belonging to the
+Blacks shall in future be permitted to pass down the river
+by the region of Heh."<a name="FNanchor_2_101" id="FNanchor_2_101"></a><a href="#Footnote_2_101" class="fnanchor">[2]</a></p>
+
+<div class="footnote"><p><a name="Footnote_1_100" id="Footnote_1_100"></a><a href="#FNanchor_1_100"><span class="label">[1]</span></a> This district has not been identified.</p></div>
+
+<div class="footnote"><p><a name="Footnote_2_101" id="Footnote_2_101"></a><a href="#FNanchor_2_101"><span class="label">[2]</span></a> The district of Semnah and Kummah, about 40 miles south of W&#257;d&#299;
+Halfah.</p></div>
+
+<p>The methods of Usertsen III and his opinions of the
+S&#363;d&#257;n&#299; folk are illustrated by the following inscription
+which he set up at Semnah, a fort built by him at the foot
+of the Second Cataract.</p>
+
+<p>"In the third month<a name="FNanchor_1_102" id="FNanchor_1_102"></a><a href="#Footnote_1_102" class="fnanchor">[1]</a> of the season Pert His Majesty
+fixed the boundary of Egypt on the south at Heh (Semnah).
+I made my boundary and went further up the river than my
+fathers. I added greatly to it. I give commands [therein].
+I am the king, and what is said by me is done. What my
+heart conceiveth my hand bringeth to pass. I am [like]
+the crocodile which seizeth, carrieth off, and destroyeth
+without mercy. Words (or matters) do not remain dormant
+in my heart. To the coward soft talk suggesteth longsuffering;
+this I give not to my enemies. Him who attacketh me
+I attack. I am silent in the matter that is for silence; I
+answer as the matter demandeth. Silence after an attack
+maketh the heart of the enemy bold. The attack must be
+sudden like that of a crocodile. The man who hesitateth is
+a coward, and a wretched creature is he who is defeated on
+his own territory and turned into a slave. The Black understandeth
+talk only. Speak to him and he falleth prostrate.
+<span class="pagenum"><a name="Pg_102" id="Pg_102" title="Pg_102">[102]</a></span>He fleeth before a pursuer, and he pursueth only him that
+fleeth. The Blacks are not bold men; on the contrary,
+they are timid and weak, and their hearts are cowed. My
+Majesty hath seen them, and [what I say] is no lie.</p>
+
+<div class="footnote"><p><a name="Footnote_1_102" id="Footnote_1_102"></a><a href="#FNanchor_1_102"><span class="label">[1]</span></a> = January-February.</p></div>
+
+<p>"I seized their women, I carried off their workers in the
+fields, I came to their wells, I slew their bulls, I cut their corn
+and I burnt it. This I swear by the life of my father. I
+speak the truth; there is no doubt about the matter, and that
+which cometh forth from my mouth cannot be gainsaid.
+Furthermore, every son of mine who shall keep intact this
+boundary which My Majesty hath made, is indeed my son;
+he is the son who protecteth his father, if he keep intact the
+boundary of him that begot him. He who shall allow this
+boundary to be removed, and shall not fight for it, is not my
+son, and he hath not been begotten by me. Moreover, My
+Majesty hath caused to be made a statue of My Majesty on
+this my boundary, not only with the desire that ye should
+prosper thereby, but that ye should do battle for it."<br /><br /></p>
+
+
+<h3><span class="smcap">Campaign of Thothmes II in the S&#363;d&#257;n</span></h3>
+
+<p>The following extract illustrates the inscriptions in which
+the king describes an expedition into a hostile country which
+he has conducted with success. It is taken from an inscription
+of Thothmes II, which is cut in hieroglyphs on a rock
+by the side of the old road leading from Elephantine to
+Phil&aelig;, and is dated in the first year of the king's reign.
+The opening lines enumerate the names and titles of the king,
+and proclaim his sovereignty over the Haunebu, or the
+dwellers in the northern Delta and on the sea coast, Upper
+and Lower Egypt, Nubia and the Eastern Desert, including
+Sinai, Syria, the lands of the Fenkhu, and the countries that
+lie to the south of the modern town of Khartum. The next
+section states: "A messenger came in and saluted His
+Majesty and said: The vile people of Kash (<i>i.e.</i> Cush, Northern
+Nubia) are in revolt. The subjects of the Lord of the
+Two Lands (<i>i.e.</i> the King of Egypt) have become hostile to
+him, and they have begun to fight. The Egyptians [in Nubia]
+<span class="pagenum"><a name="Pg_103" id="Pg_103" title="Pg_103">[103]</a></span>are driving down their cattle from the shelter of the stronghold
+which thy father Thothmes [I] built to keep back the
+tribes of the South and the tribes of the Eastern Desert."
+The last part of the envoy's message seems to contain a
+statement that some of the Egyptians who had settled in
+Nubia had thrown in their lot with the S&#363;d&#257;n&#299; folk who were
+in revolt. The text continues: "When His Majesty heard
+these words he became furious like a panther (or leopard),
+and he said: I swear by R&#257;, who loveth me, and by my
+father Amen, king of the gods, lord of the thrones of the
+Two Lands, that I will not leave any male alive among
+them. Then His Majesty sent a multitude of soldiers into
+Nubia, now this was his first war, to effect the overthrow of
+all those who had rebelled against the Lord of the Two Lands,
+and of all those who were disaffected towards His Majesty.
+And the soldiers of His Majesty arrived in the miserable land
+of Kash, and overthrew these savages, and according to the
+command of His Majesty they left no male alive, except one
+of the sons of the miserable Prince of Kash, who was carried
+away alive with some of their servants to the place where
+His Majesty was. His Majesty took his seat on his throne,
+and when the prisoners whom his soldiers had captured were
+brought to him they were placed under the feet of the good
+god. Their land was reduced to its former state of subjection,
+and the people rejoiced and their chiefs were glad.
+They ascribed praise to the Lord of the Two Lands, and they
+glorified the god for his divine beneficence. This took place
+because of the bravery of His Majesty, whom his father Amen
+loved more than any other king of Egypt from the very
+beginning, the King of the South and North, &#256;akheperenr&#257;,
+the son of R&#257;, Thothmes (II), whose crowns are glorious,
+endowed with life, stability, and serenity, like R&#257; for ever."<br /><br /></p>
+
+
+<h3><span class="smcap">Capture of Megiddo by Thothmes III</span></h3>
+
+<p>The following is the official account of the Battle of Megiddo
+in Syria, which was won by Thothmes III in the twenty-third
+year of his reign. The narrative is taken from the
+<span class="pagenum"><a name="Pg_104" id="Pg_104" title="Pg_104">[104]</a></span>Annals of Thothmes III. The king set out from Thebes
+and marched into Syria, and received the submission of
+several small towns, and having made his way with difficulty
+through the hilly region to the south of the city of Megiddo,
+he camped there to prepare for the battle. "Then the tents
+of His Majesty were pitched, and orders were sent out to
+the whole army, saying, Arm yourselves, get your weapons
+ready, for we shall set out to do battle with the miserable
+enemy at daybreak. The king sat in his tent, the officers
+made their preparations, and the rations of the servants were
+provided. The military sentries went about crying, Be firm
+of heart. Be firm of heart. Keep watch, keep watch.
+Keep watch over the life of the king in his tent. And a
+report was brought to His Majesty that the country was
+quiet, and that the foot soldiers of the south and north were
+ready. On the twenty-first day of the first month of the
+season Shemu (March-April) of the twenty-third year of the
+reign of His Majesty, and the day of the festival of the new
+moon, which was also the anniversary of the king's coronation,
+at dawn, behold, the order was given to set the whole
+army in motion. His Majesty set out in his chariot of silver-gold,
+and he had girded on himself the weapons of battle,
+like Horus the Slayer, the lord of might, and he was like unto
+Menthu [the War-god] of Thebes, and Amen his father gave
+strength to his arms. The southern half of the army was
+stationed on a hill to the south of the stream K&#299;n&#257;, and the
+northern half lay to the south-west of Megiddo; His Majesty
+was between them, and Amen was protecting him and giving
+strength to his body. His Majesty at the head of his army
+attacked his enemies, and broke their line, and when they
+saw that he was overwhelming them they broke and fled to
+Megiddo in a panic, leaving their horses and their gold and
+silver chariots on the field. [The fugitives] were pulled up
+by the people over the walls into the city; now they let
+down their clothes by which to pull them up. If the soldiers
+of His Majesty had not devoted themselves to securing loot
+of the enemy, they would have been able to capture the city
+of Megiddo at the moment when the vile foes from Kadesh
+<span class="pagenum"><a name="Pg_105" id="Pg_105" title="Pg_105">[105]</a></span>and the vile foes from this city were being dragged up
+hurriedly over the walls into this city; for the terror of His
+Majesty had entered into them, and their arms dropped
+helplessly, and the serpent on his crown overthrew them.
+Their horses and their chariots [which were decorated] with
+gold and silver were seized as spoil, and their mighty men
+of war lay stretched out dead upon the ground like fishes,
+and the conquering soldiers of His Majesty went about
+counting their shares. And behold, the tent of the vile chief
+of the enemy, wherein was his son, was also captured. Then
+all the soldiers rejoiced greatly, and they glorified Amen,
+because he had made his son (<i>i.e.</i> the king) victorious on that
+day, and they praised His Majesty greatly, and acclaimed
+his triumph. And they collected the loot which they had
+taken, viz. hands [cut off the dead], prisoners, horses, chariots
+[decorated with] gold and silver," etc.</p>
+
+<p>In spite of the joy of the army Thothmes was angry with
+his troops for having failed to capture the city. Every rebel
+chief was in Megiddo, and its capture would have been worth
+more than the capture of a thousand other cities, for he
+could have slain all the rebel chiefs, and the revolt would
+have collapsed completely. Thothmes then laid siege to the
+city, and he threw up a strong wall round about it, through
+which none might pass, and the daily progress of the siege
+was recorded on a leather roll, which was subsequently preserved
+in the temple of Amen at Thebes. After a time the
+chiefs in Megiddo left their city and advanced to the gate
+in the siege-wall and reported that they had come to tender
+their submission to His Majesty, and it was accepted. They
+brought to him rich gifts of gold, silver, lapis-lazuli, turquoise,
+wheat, wine, cattle, sheep, goats, &amp;c., and he reappointed many
+of the penitent chiefs to their former towns as vassals of
+Egypt. Among the gifts were 340 prisoners, 83 hands, 2041
+mares, 191 foals, 6 stallions, a royal chariot with a golden
+pole, a second royal chariot, 892 chariots, total 924 chariots;
+2 royal coats of mail, 200 ordinary coats of mail, 502 bows,
+7 tent poles inlaid with gold, 1929 cattle, 2000 goats, and
+20,500 sheep.<br /><br /></p>
+
+<div><span class="pagenum"><a name="Pg_106" id="Pg_106" title="Pg_106">[106]</a></span></div>
+
+<h3><span class="smcap">The Conquests of Thothmes III summarised by
+Amen-R&#257;, King of the Gods</span></h3>
+
+<p>The conquests of Thothmes III were indeed splendid
+achievements, and the scribes of his time summarised them
+very skilfully in a fine text which they had cut in hieroglyphs
+on a large stele at Karnak. The treatment is, of
+course, somewhat poetical, but there are enough historical
+facts underlying the statements to justify a rendering of it
+being given in this chapter. The text is supposed to be a
+speech of Amen-R&#257;, the lord of the thrones of the Two Lands,
+to the king. He says:</p>
+
+<p>"Thou hast come to me, thou hast rejoiced in beholding
+my beneficence, O my son, my advocate, Menkheperr&#257;,
+living for ever! I rise upon thee through my love for thee.
+My heart rejoiceth at thy auspicious comings to my temple.
+My hands knit together thy limbs with the fluid of life;
+sweet unto me are thy gracious acts towards my person. I
+have stablished thee in my sanctuary. I have made thee
+to be a source of wonder [to men]. I have given unto thee
+strength and conquests over all lands. I have set thy Souls
+and the fear of thee in all lands. The terror of thee hath
+penetrated to the four pillars of the sky. I have made great
+the awe of thee in all bodies. I have set the roar of Thy
+Majesty everywhere [in the lands of] the Nine Bows (<i>i.e.</i>
+Nubia). The Chiefs of all lands are grouped in a bunch
+within thy fist. I put out my two hands; I tied them in a
+bundle for thee. I collected the Antiu of Ta-sti<a name="FNanchor_1_103" id="FNanchor_1_103"></a><a href="#Footnote_1_103" class="fnanchor">[1]</a> in tens of
+thousands and thousands, and I made captives by the hundred
+thousand of the Northern Nations. I have cast down
+thy foes under thy sandals, thou hast trampled upon the
+hateful and vile-hearted foes even as I commanded thee.
+The length and breadth of the earth are thine, and those
+who dwell in the East and the West are vassals unto thee.
+Thou hast trodden upon all countries, thy heart is expanded
+(<i>i.e.</i> glad). No one dareth to approach Thy Majesty with<br /><br /></p>
+
+<div><span class="pagenum"><a name="Pg_107" id="Pg_107" title="Pg_107">[107]</a></span></div>
+
+
+<!-- ILLUSTRATION PAGE 107 -->
+
+<div class="figcenter">
+   <a name="ill_107" id="ill_107"></a>
+   <a href="images/pg_107_f.png" >
+     <img src="images/pg_107_t.png" width="418" height="700"
+        alt="Stele on which is cut the Speech of Amen-R&#257;" title="Stele on which is cut the Speech of Amen-R&#257;" /></a>
+<p class="figcenter">
+<b>Stele on which is cut the Speech of Amen-R&#257;,<br />
+summarising the Conquests of Thothmes III.</b>
+</p>
+<br /><br /></div>
+
+
+
+<div><span class="pagenum"><a name="Pg_108" id="Pg_108" title="Pg_108">[108]</a></span></div>
+
+<p>hostility, because I am thy guide to conduct thee to them.
+Thou didst sail over the Great Circuit of water (the Euphrates)
+of Nehren (Aram Naharayim, or Mesopotamia)
+with strength and power. I have commanded for thee that
+they should hear thy roarings, and run away into holes in
+the ground. I stopped up their nostrils [shutting out] the
+breath of life. I have set the victories of Thy Majesty in
+their minds. The fiery serpent Khut which is on thy forehead
+burnt them up. It made thee to grasp as an easy prey
+the Ketu peoples, it burnt up the dwellers in their marshes
+with its fire. The Princes of the &#256;amu (Asiatics) have been
+slaughtered, not one of them remains, and the sons of the
+mighty men have fallen. I have made thy mighty deeds to
+go throughout all lands, the serpent on my crown hath illumined
+thy territory, nothing that is an abomination unto
+thee existeth in all the wide heaven, and the people come
+bearing offerings upon their backs, bowing to the ground
+before Thy Majesty, in accordance with my decree. I made
+impotent those who dared to attack thee, their hearts melted
+and their limbs quaked.</p>
+
+<div class="footnote"><p><a name="Footnote_1_103" id="Footnote_1_103"></a><a href="#FNanchor_1_103"><span class="label">[1]</span></a> The natives of the Eastern Desert of Nubia.</p></div>
+
+<p>"I have come, making thee to trample under foot the
+Chief of Tchah (Syria), I have cast them down under thy
+feet in all the lands, I have made them to behold Thy Majesty
+as the 'lord of beams' (<i>i.e.</i> the Sun-god), thou hast shone on
+their faces as the image of me.</p>
+
+<p>"I have come, making thee to trample under foot the
+people of Asia, thou hast led away captive the Chiefs of the
+&#256;amu of Retenu, I have made them to behold Thy Majesty
+arrayed in thy decorations, grasping the weapons for battle,
+[mounted] on thy chariot.</p>
+
+<p>"I have come, making thee to trample under foot the land
+of the East, thou hast trodden upon those who dwell in the
+districts of the Land of the God, I have made them to see
+thee as the brilliant star that shooteth out light and fire and
+scattereth its dew.</p>
+
+<p>"I have come, making thee to trample under foot the
+land of the West, Kefti (Ph&#339;nicia) and Asi (Cyprus) are
+in awe of thee. I have made them to see Thy Majesty
+<span class="pagenum"><a name="Pg_109" id="Pg_109" title="Pg_109">[109]</a></span>as a young bull, steady-hearted, with horns ready to strike,
+invincible.</p>
+
+<p>"I have come, making thee to trample under foot those
+who are in their marshes, the Lands of Methen (Mitani)
+quake through their fear of thee. I have made them to see
+Thy Majesty as the crocodile, the lord of terror in the water,
+unassailable.</p>
+
+<p>"I have come, making thee to trample under foot those
+who dwell in the Islands, those who live in the Great Green
+(Mediterranean) hear thy roarings, I have made them to see
+Thy Majesty as the slayer when he mounteth on the back
+of his sacrificial animal.</p>
+
+<p>"I have come, making thee to trample under foot the
+Thehenu (Libyans), the Islands of the Uthentiu [have submitted
+to] the power of thy Souls. I have made them to
+see Thy Majesty as a savage lion, which hath scattered the
+dead bodies of the people throughout their valleys.</p>
+
+<p>"I have come, making thee to trample under foot the uttermost
+ends of the earth, the Circuit of the Great Circuit is in
+thy grasp, I have made them to see Thy Majesty as the hawk,
+which seizeth what it seeth when it pleaseth.</p>
+
+<p>"I have come, making thee to trample upon those who are
+on their frontiers(?), thou hast smitten 'those on their sand'
+(<i>i.e.</i> the desert dwellers), making them living captives. I have
+made them to see Thy Majesty as a jackal of the south,
+moving fleetly and stealthily, and traversing the Two Lands.</p>
+
+<p>"I have come, making thee to trample under foot the Antiu
+of Ta-sti, as far as ... they are in thy grasp. I have made
+them to see Thy Majesty as the Two Brothers (Set and
+Horus), I have gathered together their arms about thee with
+[strength].</p>
+
+<p>"I have placed thy Two Sisters (Isis and Nephthys) near
+thee as protectresses for thee, the arms of Thy Majesty are
+[lifted] upwards to drive away evil. I have made thee
+strong and glorious, O my beloved Son, thou Mighty Bull,
+crowned in Thebes, begotten by me ..., Thothmes, the
+everliving, who hast performed for me all that my Ka wished.
+Thou hast set up my sanctuary with work that shall endure
+<span class="pagenum"><a name="Pg_110" id="Pg_110" title="Pg_110">[110]</a></span>for ever, thou hast lengthened it and broadened it more than
+ever was done before. The great pylon ... Thou hast celebrated
+the festival of the beauties of Amen-R&#257;, thy monuments
+are greater than those of any king who hath existed,
+I commanded thee to do it. I am satisfied with it. I have
+stablished thee upon the throne of Horus for hundreds of
+thousands of years. Thou shalt guide life ..."<br /><br /></p>
+
+
+<!-- ILLUSTRATION (to face) PAGE 110 -->
+
+<div class="figcenter">
+   <a name="ill_110" id="ill_110"></a>
+   <a href="images/pg_110_f.jpg" >
+     <img src="images/pg_110_t.jpg" width="600" height="388"
+        alt="A Page of the Hieratic Text, from the Great Harris Papyrus" title="A Page of the Hieratic Text, from the Great Harris Papyrus" /></a>
+<p class="figcenter">
+<b>A Page of the Hieratic Text, from the Great Harris Papyrus<br />
+in the British Museum, describing the great Works carried out<br />
+by Rameses III about 1200 B.C.</b>
+</p>
+<br /><br /></div>
+
+
+
+<h3><span class="smcap">Summary of the Reign of Rameses III</span></h3>
+
+<p>The reign of Rameses III is remarkable in the annals of
+the New Empire, and the great works which this king carried
+out, and his princely benefactions to the temples of Egypt,
+are described at great length in his famous papyrus in the
+British Museum (Harris, No. 1, No. 9999). The last section
+of the papyrus contains an excellent historical summary of
+the reign of Rameses III, and as it is one of the finest examples
+of this class of literature a translation of it is here given.
+The text is written in the hieratic character and reads:</p>
+
+<p>King Userma&#257;tr&#257;-meri-Amen (Rameses III), life, strength,
+health [be to him!] the great god, said unto the princes,
+and the chiefs of the land, and the soldiers, and the charioteers,
+and the Shartanau soldiers, and the multitudes of the
+bowmen, and all those who lived in the land of Ta-mera
+(Egypt), Hearken ye, and I will cause you to know the
+splendid deeds which I did when I was king of men. The
+land of Kamt was laid open to the foreigner, every man
+[was ejected] from his rightful holding, there was no "chief
+mouth" (<i>i.e.</i> ruler) for many years in olden times until the
+new period [came]. The land of Egypt [was divided among]
+chiefs and governors of towns, each one slew his neighbour.
+... Another period followed with years of nothingness
+(famine?). Arsu, a certain Syrian, was with them as governor,
+he made the whole land to be one holding before him.
+He collected his vassals, and mulcted them of their possessions
+heavily. They treated the gods as if they were men,
+and they offered up no propitiatory offerings in their temples.
+Now when the gods turned themselves back to peace, and
+<span class="pagenum"><a name="Pg_111" id="Pg_111" title="Pg_111">[111]</a></span>to the restoration of what was right in the land, according
+to its accustomed and proper form, they established their
+son who proceeded from their body to be Governor, life,
+strength, health [be to him!], of every land, upon their great
+throne, namely, Userkh&#257;r&#257;-setep-en-Amen-meri-Amen, life
+strength, health [be to him!], the son of R&#257;,
+Set-nekht-merr-R&#257;-meri-Amen, life, strength, health [be to him!].
+He was like Khepra-Set when he is wroth. He quieted the
+whole country which had been in rebellion. He slew the
+evil-hearted ones who were in Ta-mera (Egypt). He purified
+the great throne of Egypt. He was the Governor, life,
+strength, health [be to him!], of the Two Lands, on the
+throne of Amen. He made to appear the faces that had
+withdrawn themselves. Of those who had been behind
+walls every man recognised his fellow. He endowed the
+temples with offerings to offer as was right to the Nine Gods,
+according to use and wont. He made me by a decree to be
+the Hereditary Chief in the seat of Keb. I became the
+"Great High Mouth" of the lands of Egypt, I directed the
+affairs of the whole land, which had been made one. He
+set on his double horizon (<i>i.e.</i> he died) like the Nine Gods.
+There was performed for him what was performed for Osiris;
+sailing in his royal boat on the river, and resting [finally] in
+his house of eternity (<i>i.e.</i> the tomb) in Western Thebes.</p>
+
+<p>My father Amen, the lord of the gods, R&#257;, Tem, and Ptah
+of the Beautiful Face made me to be crowned lord of the
+Two Lands in the place of my begetter. I received the rank
+of my father with cries of joy. The land had peace, being
+fed with offerings, and men rejoiced in seeing me, Governor,
+life, strength, health [be to him!], of the Two Lands, like
+Horus when he was made to be Governor of the Two Lands
+on the throne of Osiris. I was crowned with the Atef crown
+with the serpents, I bound on the crown with plumes, like
+Tatenn. I sat on the throne of Heru-Khuti (Harmakhis).
+I was arrayed in the ornaments [of sovereignty] like Tem.
+I made Ta-mera to possess many [different] kinds of men,
+the officers of the palace, the great chiefs, large numbers of
+horse and chariot soldiers, hundreds of thousands of them,
+<span class="pagenum"><a name="Pg_112" id="Pg_112" title="Pg_112">[112]</a></span>the Shartanau and the Qehequ, who were numberless, soldiers
+of the bodyguard in tens of thousands, and the peasants
+belonging to Ta-mera.</p>
+
+<p>I enlarged all the frontiers of Egypt, I conquered those
+who crossed over them in their [own] lands. I slaughtered
+the Tanauna in their islands; the Thakra and the Purastau
+were made into a holocaust. The Shartanau and the
+Uasheshu of the sea were made non-existent; they were
+seized [by me] at one time, and were brought as captives to
+Egypt, like the sand in the furrows. I provided fortresses
+for them to dwell in, and they were kept in check by my
+name. Their companies were very numerous, like hundreds
+of thousands. I assessed every one of them for taxes yearly,
+in apparel and wheat from the stores and granaries. I
+crushed the S&#257;ara and the tribes of the Shasu (nomad shepherds).
+I carried off their tents from their men, and the
+equipment thereof, and their flocks and herds likewise,
+which were without number. They were put in fetters and
+brought along as captives, as offerings to Egypt, and I gave
+them to the Nine Gods as slaves for their temples.</p>
+
+<p>Behold, I will also make you to know concerning the other
+schemes that have been carried out in Ta-mera during my
+reign. The Labu (Libyans) and the Mashuashau had made
+their dwelling in Egypt, for they had captured the towns on
+the west bank of the Nile from Hetkaptah (Memphis) to
+Qarabana. They had occupied also both banks of the
+"Great River," and they had been in possession of the towns
+(or villages) of Kutut<a name="FNanchor_1_104" id="FNanchor_1_104"></a><a href="#Footnote_1_104" class="fnanchor">[1]</a> for very, very many years whilst they
+were [lords] over Egypt. Behold, I crushed them and
+slaughtered them at one time (<i>i.e.</i> in one engagement). I
+overthrew the Mashuashau, the Libyans, the Asbatau, the
+Qaiqashau, the Shaiu, the Hasau, and the Baqanau. [I]
+slaughtered them in their blood, and they became piles of
+dead bodies. [Thus] I drove them away from marching over
+the border of Egypt. The rest of them I carried away, a
+vast multitude of prisoners, trussed like geese in front of my
+horses, their women and their children in tens of thousands,
+<span class="pagenum"><a name="Pg_113" id="Pg_113" title="Pg_113">[113]</a></span>and their flocks and herds in hundreds of thousands. I
+allotted to their chiefs fortresses, and they lived there under
+my name. I made them officers of the bowmen, and captains
+of the tribes; they were branded with my name and
+became my slaves; their wives and their children were likewise
+turned into slaves. Their flocks and herds I brought
+into the House of Amen, and they became his live-stock for
+ever.</p>
+
+<div class="footnote"><p><a name="Footnote_1_104" id="Footnote_1_104"></a><a href="#FNanchor_1_104"><span class="label">[1]</span></a> Perhaps the district of Canopus.</p></div>
+
+<p>I made a very large well in the desert of &#256;ina. It had a
+girdle wall like a mountain of basalt(?), with twenty buttresses(?)
+in the foundation [on] the ground, and its height
+was thirty cubits, and it had bastions. The frame-work
+and the doors were cut out of cedar, and the bolts thereof
+and their sockets were of copper. I cut out large sea-going
+boats, with smaller boats before them, and they were manned
+with large crews, and large numbers of serving-men. With
+them were the officers of the bowmen of the boats, and there
+were trained captains and mates to inspect them. They
+were loaded with the products of Egypt which were without
+number, and they were in very large numbers, like tens of
+thousands. These were despatched to the Great Sea of the
+water of Qett (<i>i.e.</i> the Red Sea), they arrived at the lands of
+Punt, no disaster followed them, and they were in an effective
+state and were awe-inspiring. Both the large boats and the
+little boats were laden with the products of the Land of the
+God, and with all kinds of wonderful and mysterious things
+which are produced in those lands, and with vast quantities
+of the <i>&#257;nti</i> (myrrh) of Punt, which was loaded on to them by
+tens of thousands [of measures] that were without number.
+The sons of the chief of the Land of the God went in front
+of their offerings, their faces towards Egypt. They arrived
+and were sound and well at the mountain of Qebtit (Coptos),<a name="FNanchor_1_105" id="FNanchor_1_105"></a><a href="#Footnote_1_105" class="fnanchor">[1]</a>
+they moored their boats in peace, with the things which they
+had brought as offerings. To cross the desert they were
+loaded upon asses and on [the backs of] men, and they were
+[re]loaded into river-barges at the quay of Coptos. They
+were despatched down the river, they arrived during a festival,
+<span class="pagenum"><a name="Pg_114" id="Pg_114" title="Pg_114">[114]</a></span>and some of the most wonderful of the offerings were
+carried into the presence of [My Majesty]. The children of
+their chiefs adored my face, they smelt the earth before my
+face, and rolled on the ground. I gave them to all the gods
+of this land to propitiate the two gods in front of me every
+morning.</p>
+
+<div class="footnote"><p><a name="Footnote_1_105" id="Footnote_1_105"></a><a href="#FNanchor_1_105"><span class="label">[1]</span></a> <i>i.e.</i> the part at the Red Sea end of the Valley of Hamm&#257;m&#257;t.</p></div>
+
+<p>I despatched my envoys to the desert of &#256;ataka to the
+great copper workings that are in this place. Their sea-going
+boats were laden with [some of] them, whilst those who
+went through the desert rode on asses. Such a thing as this
+was never heard of before, from the time when kings began
+to reign. Their copper workings were found, and they were
+full of copper, and the metal was loaded by ten thousands
+[of measures] into their sea-going boats. They were despatched
+with their faces towards Egypt, and they arrived
+safely. The metal was lifted out and piled up under the
+veranda in the form of blocks (or ingots) of copper, vast
+numbers of them, as it were tens of thousands. They were
+in colour like gold of three refinings. I allowed everybody
+to see them, as they were wonderful things.</p>
+
+<p>I despatched inspectors and overseers to the turquoise
+desert (<i>i.e.</i> Sinai) of my mother, the goddess Hathor, the lady
+of the turquoise. [They] carried to her silver, gold, byssus,
+fine (?) linen, and many things as numerous as the sand-grains,
+and laid them before her. And there were brought unto me
+most wonderfully fine turquoises, real stones, in large numbers
+of bags, and laid out before me. The like had never
+been seen before&mdash;since kings began to reign.</p>
+
+<p>I caused the whole country to be planted with groves of
+trees and with flowering shrubs, and I made the people to
+sit under the shade thereof. I made it possible for an Egyptian
+woman to walk with a bold step to the place whither
+she wished to go; no strange man attacked her, and no one
+on the road. I made the foot-soldiers and the charioteers
+sit down in my time, and the Shartanau and the Qehequ were
+in their towns lying at full length on their backs; they were
+unafraid, for there was no fighting man [to come] from Kash
+(Nubia), [and no] enemy from Syria. Their bows and their
+<span class="pagenum"><a name="Pg_115" id="Pg_115" title="Pg_115">[115]</a></span>weapons of war lay idle in their barracks, and they ate their
+fill and drank their fill with shouts of joy. Their wives were
+with them, [their] children were by their side; there was no
+need to keep their eyes looking about them, their hearts
+were bold, for I was with them as strength and protection
+for their bodies. I kept alive (<i>i.e.</i> fed) the whole country,
+aliens, artisans, gentle and simple, men and women. I
+delivered a man from his foe and I gave him air. I rescued
+him from the strong man, him who was more honourable
+than the strong man. I made all men to have their rightful
+positions in their towns. Some I made to live [taking them]
+in the very chamber of the Tuat.<a name="FNanchor_1_106" id="FNanchor_1_106"></a><a href="#Footnote_1_106" class="fnanchor">[1]</a> Where the land was
+bare I covered it over again; the land was well filled during
+my reign. I performed deeds of beneficence towards the
+gods as well as towards men; I had no property that belonged
+to the people. I served my office of king upon earth, as
+Governor of the Two Lands, and ye were slaves under
+my feet without [complaint ?]. Ye were satisfactory to my
+heart, as were your good actions, and ye performed my
+decrees and my words.</p>
+
+<div class="footnote"><p><a name="Footnote_1_106" id="Footnote_1_106"></a><a href="#FNanchor_1_106"><span class="label">[1]</span></a> The sick and needy who were at death's door.</p></div>
+
+<p>Behold, I have set in Akert (the Other World) like my
+father R&#257;. I am among the Great Companies of the gods of
+heaven, earth, and the Tuat. Amen-R&#257; hath stablished my
+son upon my throne, he hath received my rank in peace, as
+Governor of the Two Lands, and he is sitting upon the
+throne of Horus as Lord of the Two Nile-banks. He hath
+put on himself the Atef crown like Ta-Tenn, Userma&#257;tr&#257;-setep-en-Amen,
+life, strength, health [be to him!], the eldest-born
+son of R&#257;, the self-begotten, Rameses (IV)-heqma&#257;t-meri-Amen,
+life, strength, health [be to him!], the
+divine child, the son of Amen, who came forth from his body,
+rising as the Lord of the Two Lands, like Ta-Tenn. He is
+like a real son, favoured for his father's sake. Tie ye yourselves
+to his sandals. Smell the earth before him. Do
+homage to him. Follow him at every moment. Praise
+him. Worship him. Magnify his beneficent actions as ye
+do those of R&#257; every morning. Present ye before him your
+<span class="pagenum"><a name="Pg_116" id="Pg_116" title="Pg_116">[116]</a></span>offerings [in] his Great House (<i>i.e.</i> palace), which is holy.
+Carry ye to him the "blessings" (?) of the [tilled] lands and
+the deserts. Be strong to fulfil his words and the decrees
+that are uttered among you. Follow (?) his utterances, and
+ye shall be safe under his Souls. Work all together for
+him in every work. Haul monuments for him, excavate
+canals for him, work for him in the work of your hands, and
+there will accrue unto you his favour as well as his food
+daily. Amen hath decreed for him his sovereignty upon
+earth, he hath made this period of his life twice as long as
+that of any other king, the King of the South and North,
+the Lord of the Two Lands, Userma&#257;tr&#257;-setep-en-Amen,
+life, strength, health [be to him!], the son of R&#257;, the lord of
+crowns, Rameses (IV)-heqma&#257;t-meri-Amen, life, strength,
+health [be to him!], who is endowed with life for ever.<br /><br /></p>
+
+
+<h3><span class="smcap">The Invasion and Conquest of Egypt by Pi&#257;nkhi,
+King of Nubia</span></h3>
+
+<p>The text describing the invasion and conquest of Egypt
+by Pi&#257;nkhi, King of Nubia, is cut in hieroglyphs upon a
+massive stone stele which was found among the ruins of
+Pi&#257;nkhi's temple at Gebel Barkal, near the foot of the
+Fourth Cataract, and which is now preserved in the Egyptian
+Museum, Cairo. Although this composition does not belong
+to the best period of Egyptian Literature, it is a very fine
+work. The narrative is vivid, and the aim of the writer was
+rather to state the facts of this splendid expedition than to
+heap up empty compliments on the king; both the subject-matter
+and the dress in which it appears are well worthy of
+reproduction in an English form. The inscription is dated
+in the twenty-first year of Pi&#257;nkhi's reign, and the king says:</p>
+
+<p>"Hearken ye to [the account of] what I have done more
+than my ancestors. I am a king, the emanation of the god,
+the living offspring of the god Tem, who at birth was ordained
+the Governor whom princes were to fear." His mother
+knew before his birth that he was to be the Governor, he the
+beneficent god, the beloved of the gods, the son of R&#257; who
+<span class="pagenum"><a name="Pg_117" id="Pg_117" title="Pg_117">[117]</a></span>was made by his (the god's) hands, Pi&#257;nkhi-meri-Amen.
+One came and reported to His Majesty that the great prince
+Tafnekht had taken possession of all the country on the west
+bank of the Nile in the Delta, from the swamps even to
+Athi-taui<a name="FNanchor_1_107" id="FNanchor_1_107"></a><a href="#Footnote_1_107" class="fnanchor">[1]</a>, that he had sailed up the river with a large force,
+that all the people on both sides of the river had attached
+themselves to him, and that all the princes and governors
+and heads of temple-towns had flocked to him, and that
+they were "about his feet like dogs." No city had shut its
+gates before him, on the contrary, Mer-Tem, Per-sekhem-kheper-R&#257;,
+Het-neter-Sebek, Per-Metchet, Thekansh, and all
+the towns in the west had opened their gates to him. In the
+east Het-benu, Taiutchait, Het-suten, and Pernebtepahet had
+opened to him, and he had besieged Hensu (Herakleopolis)
+and closely invested it. He had enclosed it like a serpent
+with its tail in its mouth. "Those who would come out he
+will not allow to come out, and those who would go in he will
+not allow to go in, by reason of the fighting that taketh place
+every day. He hath thrown soldiers round about it everywhere."
+Pi&#257;nkhi listened to the report undismayed, and he
+smiled, for his heart was glad. Presently further reports
+of the uprising came, and the king learned that Nemart,
+another great prince, had joined his forces to those of Tafnekht.
+Nemart had thrown down the fortifications of
+Nefrus, he had laid waste his own town, and had thrown off
+his allegiance to Pi&#257;nkhi completely.</p>
+
+<div class="footnote"><p><a name="Footnote_1_107" id="Footnote_1_107"></a><a href="#FNanchor_1_107"><span class="label">[1]</span></a> A fortress a few miles south of Memphis.</p></div>
+
+<p>Then Pi&#257;nkhi sent orders to Puarma and Las(?)-mer-sekni,
+the Nubian generals stationed in Egypt, and told them to
+assemble the troops, to seize the territory of Hermopolis,
+to besiege the city itself, to seize all the people, and cattle,
+and the boats on the river, and to stop all the agricultural
+operations that were going on; these orders were obeyed.
+At the same time he despatched a body of troops to Egypt,
+with careful instructions as to the way in which they were
+to fight, and he bade them remember that they were fighting
+under the protection of Amen. He added, "When ye arrive
+<span class="pagenum"><a name="Pg_118" id="Pg_118" title="Pg_118">[118]</a></span>at Thebes, opposite the Apts,<a name="FNanchor_1_108" id="FNanchor_1_108"></a><a href="#Footnote_1_108" class="fnanchor">[1]</a> go into the waters of the river
+and wash yourselves, then array yourselves in your finest
+apparel, unstring your bows, and lay down your spears. Let
+no chief imagine that he is as strong as the Lord of strength
+(<i>i.e.</i> Amen), for without him there is no strength. The weak
+of arm he maketh strong of arm. Though the enemy be many
+they shall turn their backs in flight before the weak man,
+and one shall take captive a thousand. Wet yourselves
+with the water of his altars, smell the earth before him, and
+say: O make a way for us! Let us fight under the shadow
+of thy sword, for a child, if he be but sent forth by thee, shall
+vanquish multitudes when he attacketh." Then the soldiers
+threw themselves flat on their faces before His Majesty,
+saying, "Behold, thy name breedeth strength in us. Thy
+counsel guideth thy soldiers into port (<i>i.e.</i> to success). Thy
+bread is in our bodies on every road, thy beer quencheth our
+thirst. Behold, thy bravery hath given us strength, and at
+the mere mention of thy name there shall be victory. The
+soldiers who are led by a coward cannot stand firm. Who
+is like unto thee? Thou art the mighty king who workest
+with thy hands, thou art a master of the operations of war."</p>
+
+<div class="footnote"><p><a name="Footnote_1_108" id="Footnote_1_108"></a><a href="#FNanchor_1_108"><span class="label">[1]</span></a> <i>i.e.</i> the temples of Karnak and Luxor.</p></div>
+
+<p>"Then the soldiers set out on their journey, and they
+sailed down the river and arrived at Thebes, and they did
+everything according to His Majesty's commands. And
+again they set out, and they sailed down the river, and they
+met many large boats sailing up the river, and they were full
+of soldiers and sailors, and mighty captains from the North
+land, every one fully armed to fight, and the soldiers of His
+Majesty inflicted a great defeat on them; they killed a very
+large but unknown number, they captured the boats, made
+the soldiers prisoners, whom they brought alive to the place
+where His Majesty was." This done they proceeded on their
+way to the region opposite Herakleopolis, to continue the
+battle. Again the soldiers of Pi&#257;nkhi attacked the troops
+of the allies, and defeated and routed them utterly, and captured
+their boats on the river. A large number of the enemy
+succeeded in escaping, and landed on the west bank of the
+<span class="pagenum"><a name="Pg_119" id="Pg_119" title="Pg_119">[119]</a></span>river at Per-pek. At dawn these were attacked by Pi&#257;nkhi's
+troops, who slew large numbers of them, and [captured]
+many horses; the remainder, utterly terror-stricken, fled
+northwards, carrying with them the news of the worst defeat
+which they had ever experienced.</p>
+
+<p>Nemart, one of the rebel princes, fled up the river in a boat,
+and landed near the town of Un (Hermopolis), wherein he
+took refuge. The Nubians promptly beleaguered the town
+with such rigour that no one could go out of it or come in.
+Then they reported their action to Pi&#257;nkhi, and when he
+had read their report, he growled like a panther, and said,
+"Is it possible that they have permitted any of the Northmen
+to live and escape to tell the tale of his flight, and have
+not killed them to the very last man? I swear by my life,
+and by my love for R&#257;, and by the grace which Father Amen
+hath bestowed upon me, that I will myself sail down the river,
+and destroy what the enemy hath done, and I will make him
+to retreat from the fight for ever." Pi&#257;nkhi also declared
+his intention of stopping at Thebes on his way down the river,
+so that he might assist at the Festival of the New Year, and
+might look upon the face of the god Amen in his shrine at
+Karnak and, said he, "After that I will make the Lands of
+the North to taste my fingers." When the soldiers in Egypt
+heard of their lord's wrath, they attacked Per-Metchet (Oxyrrhynchus),
+and they "overran it like a water-flood"; a
+report of the success was sent to Pi&#257;nkhi, but he was not
+satisfied. Then they attacked Ta-tehen (Tehnah?), which
+was filled with northern soldiers. The Nubians built a
+tower with a battering ram and breached the walls, and they
+poured into the town and slew every one they found. Among
+the dead was the son of the rebel prince Tafnekht. This
+success was also reported to Pi&#257;nkhi, but still he was not
+satisfied. Het-Benu was also captured, and still he was not
+satisfied.</p>
+
+<p>In the middle of the summer Pi&#257;nkhi left Napata (Gebel
+Barkal) and sailed down to Thebes, where he celebrated the
+New Year Festival. From there he went down the river to Un
+(Hermopolis), where he landed and mounted his war chariot;
+<span class="pagenum"><a name="Pg_120" id="Pg_120" title="Pg_120">[120]</a></span>he was furiously angry because his troops had not destroyed
+the enemy utterly, and he growled at them like a panther.
+Having pitched his camp to the south-west of the city, he
+began to besiege it. He threw up a mound round about the
+city, he built wooden stages on it which he filled with archers
+and slingers, and these succeeded in killing the people of the
+city daily. After three days "the city stank," and envoys
+came bearing rich gifts to sue for peace. With the envoys
+came the wife of Nemart and her ladies, who cast themselves
+flat on their faces before the ladies of Pi&#257;nkhi's palace, saying,
+"We come to you, O ye royal wives, ye royal daughters,
+and royal sisters. Pacify ye for us Horus (<i>i.e.</i> the King), the
+Lord of the Palace, whose Souls are mighty, and whose word
+of truth is great." A break of fifteen lines occurs in the text
+here, and the words that immediately follow the break indicate
+that Pi&#257;nkhi is upbraiding Nemart for his folly and
+wickedness in destroying his country, wherein "not a full-grown
+son is seen with his father, all the districts round about
+being filled with children." Nemart acknowledged his folly,
+and then swore fealty to Pi&#257;nkhi, promising to give him
+more gifts than any other prince in the country. Gold,
+silver, lapis-lazuli, turquoise, copper, and precious stones of
+all kinds were then presented, and Nemart himself led a horse
+with his right hand, and held a sistrum made of gold and
+lapis-lazuli in his left.</p>
+
+<p>Pi&#257;nkhi then arose and went into the temple of Thoth,
+and offered up oxen, and calves, and geese to the god, and
+to the Eight Gods of the city. After this he went through
+Nemart's palace, and then visited the stables "where the
+horses were, and the stalls of the young horses, and he perceived
+that they had been suffering from hunger. And he
+said, 'I swear by my own life, and by the love which I have
+for R&#257;, who reneweth the breath of life in my nostrils, that,
+in my opinion, to have allowed my horses to suffer hunger is
+the worst of all the evil things which thou hast done in the
+perversity of thy heart.'" A list was made of the goods
+that were handed over to Pi&#257;nkhi, and a portion of them
+was reserved for the temple of Amen at Thebes.</p>
+
+<p><span class="pagenum"><a name="Pg_121" id="Pg_121" title="Pg_121">[121]</a></span>The next prince to submit was the Governor of Herakleopolis,
+and when he had laid before Pi&#257;nkhi his gifts he said:
+"Homage to thee, Horus, mighty king, Bull, conqueror of
+bulls. I was in a pit in hell. I was sunk deep in the depths
+of darkness, but now light shineth on me. I had no friend
+in the evil day, and none to support me in the day of battle.
+Thou only, O mighty king, who hast rolled away the darkness
+that was on me [art my friend]. Henceforward I am
+thy servant, and all my possessions are thine. The city of
+Hensu shall pay tribute to thee. Thou art the image of R&#257;,
+and art the master of the imperishable stars. He was a
+king, and thou art a king; he perished not, and thou shalt
+not perish." From Hensu Pi&#257;nkhi went down to the canal
+leading to the Fayy&#363;m and to Illah&#363;n and found the town
+gates shut in his face. The inhabitants, however, speedily
+changed their minds, and opened the gates to Pi&#257;nkhi, who
+entered with his troops, and received tribute, and slew no
+one. Town after town submitted as Pi&#257;nkhi advanced
+northwards, and none barred his progress until he reached
+Memphis, the gates of which were shut fast. When Pi&#257;nkhi
+saw this he sent a message to the Memphites, saying: "Shut
+not your gates, and fight not in the city that hath belonged
+to Shu<a name="FNanchor_1_109" id="FNanchor_1_109"></a><a href="#Footnote_1_109" class="fnanchor">[1]</a> for ever. He who wisheth to enter may do so, he who
+wisheth to come out may do so, and he who wisheth to travel
+about may do so. I will make an offering to Ptah and the
+gods of White Wall (Memphis). I will perform the ceremonies
+of Seker in the Hidden Shrine. I will look upon
+the god of his South Wall (<i>i.e.</i> Ptah), and I will sail down the
+river in peace. No man of Memphis shall be harmed, not a
+child shall cry out in distress. Look at the homes of the
+South! None hath been slain except those who blasphemed
+the face of the god, and only the rebels have suffered at the
+block." These pacific words of Pi&#257;nkhi were not believed,
+and the people of Memphis not only kept their gates shut,
+but manned the city walls with soldiers, and they were foolish
+enough to slay a small company of Nubian artisans and boatmen
+whom they found on the quay of Memphis. Tafnekht,
+<span class="pagenum"><a name="Pg_122" id="Pg_122" title="Pg_122">[122]</a></span>the rebel prince of Sa&#299;s, entered Memphis by night, and
+addressed eight thousand of his troops who were there, and
+encouraged them to resist Pi&#257;nkhi. He said to them:
+"Memphis is filled with the bravest men of war in all the
+Northland, and its granaries are filled with wheat, barley,
+and grain of all kinds. The arsenal is full of weapons. A
+wall goeth round the city, and the great fort is as strong as
+the mason could make it. The river floweth along the east
+side, and no attack can be made there. The byres are full
+of cattle, and the treasury is well filled with gold, silver,
+copper, apparel, incense, honey, and unguents.... Defend
+ye the city till I return." Tafnekht mounted a horse and
+rode away to the north.</p>
+
+<div class="footnote"><p><a name="Footnote_1_109" id="Footnote_1_109"></a><a href="#FNanchor_1_109"><span class="label">[1]</span></a> The son of Khepera, or Tem, or Nebertcher.</p></div>
+
+<p>At daybreak Pi&#257;nkhi went forth to reconnoitre, and he
+found that the waters of the Nile were lapping the city walls
+on the north side of the city, where the sailing craft were
+tied up. He also saw that the city was extremely well fortified,
+and that there was no means whereby he could effect
+an entrance into the city through the walls. Some of his
+officers advised him to throw up a mound of earth about the
+city, but this counsel was rejected angrily by Pi&#257;nkhi, for
+he had thought out a simpler plan. He ordered all his boats
+and barges to be taken to the quay of Memphis, with their
+bows towards the city wall; as the water lapped the foot of
+the wall, the boats were able to come quite close to it, and
+their bows were nearly on a level with the top of the wall.
+Then Pi&#257;nkhi's men crowded into the boats, and, when the
+word of command was given, they jumped from the bows
+of the boats on to the wall, entered the houses built near it,
+and then poured into the city. They rushed through the
+city like a waterflood, and large numbers of the natives were
+slain, and large numbers taken prisoners. Next morning
+Pi&#257;nkhi set guards over the temples to protect the property of
+the gods, then he went into the great temple of Ptah and reinstated
+the priests, and they purified the holy place with natron
+and incense, and offered up many offerings. When the report
+of the capture of Memphis spread abroad, numerous local chiefs
+came to Pi&#257;nkhi, and did homage, and gave him tribute.</p>
+
+<p><span class="pagenum"><a name="Pg_123" id="Pg_123" title="Pg_123">[123]</a></span>From Memphis he passed over to the east bank of the Nile
+to make an offering to Temu of Heliopolis. He bathed his
+face in the water of the famous "Fountain of the Sun," he
+offered white bulls to R&#257; at Shaiqaem-Anu, and he went into
+the great temple of the Sun-god. The chief priest welcomed
+him and blessed him; "he performed the ceremonies of the
+Tuat chamber, he girded on the <i>seteb</i> garment, he censed
+himself, he was sprinkled with holy water, and he offered (?)
+flowers in the chamber in which the stone, wherein the spirit
+of the Sun-god abode at certain times, was preserved. He
+went up the step leading to the shrine to look upon R&#257;, and
+stood there. He broke the seal, unbolted and opened the
+doors of the shrine, and looked upon Father R&#257; in Het-benben.
+He paid adoration to the two Boats of R&#257;. (M&#257;tet
+and Sektet), and then closed the doors of the shrine and
+sealed them with his own seal." Pi&#257;nkhi returned to the
+west bank of the Nile, and pitched his camp at Kaheni,
+whither came a number of princes to tender their submission
+and offer gifts to him. After a time it was reported
+to Pi&#257;nkhi that Tafnekht, the head of the rebellion, had laid
+waste his town, burnt his treasury and his boats, and had
+entrenched himself at Mest with the remainder of his army.
+Thereupon Pi&#257;nkhi sent troops to Mest, and they slew all
+its inhabitants. Then Tafnekht sent an envoy to Pi&#257;nkhi
+asking for peace, and he said, "Be at peace [with me]. I
+have not seen thy face during the days of shame. I cannot
+resist thy fire, the terror of thee hath conquered me. Behold,
+thou art Nubti,<a name="FNanchor_1_110" id="FNanchor_1_110"></a><a href="#Footnote_1_110" class="fnanchor">[1]</a> the Governor of the South, and Menth,<a name="FNanchor_2_111" id="FNanchor_2_111"></a><a href="#Footnote_2_111" class="fnanchor">[2]</a>
+the Bull with strong arms. Thou didst not find thy servant
+in any town towards which thou hast turned thy face. I
+went as far as the swamps of the Great Green (<i>i.e.</i> the Mediterranean),
+because I was afraid of thy Souls, and because
+thy word is a fire that worketh evil for me. Is not the heart
+of Thy Majesty cooled by reason of what thou hast done
+unto me? Behold, I am indeed a most wretched man.
+Punish me not according to my abominable deeds, weigh
+<span class="pagenum"><a name="Pg_124" id="Pg_124" title="Pg_124">[124]</a></span>them not in a balance as against weights; thy punishment
+of me is already threefold. Leave the seed, and thou shalt
+find it again in due season. Dig not up the young root
+which is about to put forth shoots. Thy Ka and the terror
+of thee are in my body, and the fear of thee is in my bones.
+I have not sat in the house of drinking beer, and no one hath
+brought to me the harp. I have only eaten the bread which
+hunger demanded, and I have only drunk the water needed
+[to slake] my thirst. From the day in which thou didst
+hear my name misery hath been in my bones, and my head
+hath lost its hair. My apparel shall be rags until Neith<a name="FNanchor_3_112" id="FNanchor_3_112"></a><a href="#Footnote_3_112" class="fnanchor">[3]</a> is
+at peace with me. Thou hast brought on me the full weight
+of misery; O turn thou thy face towards me, for, behold,
+this year hath separated my Ka from me. Purge thy servant
+of his rebellion. Let my goods be received into thy treasury,
+gold, precious stones of all kinds, and the finest of my horses,
+and let these be my indemnity to thee for everything. I
+beseech thee to send an envoy to me quickly, so that he may
+make an end of the fear that is in my heart. Verily I will
+go into the temple, and in his presence I will purge myself,
+and swear an oath of allegiance to thee by the God." And
+Pi&#257;nkhi sent to him General Puarma and General Petamennebnesttaui,
+and Tafnekht loaded them with gold, and
+silver, and raiment, and precious stones, and he went into the
+temple and took an oath by the God that he would never
+again disobey the king, or make war on a neighbour, or
+invade his territory without Pi&#257;nkhi's knowledge. So
+Pi&#257;nkhi was satisfied and forgave him. After this the town
+of Crocodilopolis tendered its submission, and Pi&#257;nkhi was
+master of all Egypt. Then two Governors of the South and
+two Governors of the North came and smelt the ground
+before Pi&#257;nkhi, and these were followed by all the kings and
+princes of the North, "and their legs were [weak] like those
+of women." As they were uncircumcised and were eaters of
+fish they could not enter the king's palace; only one, Nemart,
+who was ceremonially pure, entered the palace. Pi&#257;nkhi
+was now tired of conquests, and he had all the loot which he
+<span class="pagenum"><a name="Pg_125" id="Pg_125" title="Pg_125">[125]</a></span>had collected loaded on his barges, together with goods from
+Syria and the Land of the God, and he sailed up the river
+towards Nubia. The people on both banks rejoiced at the
+sight of His Majesty, and they sang hymns of praise to him
+as he journeyed southwards, and acclaimed him as the Conqueror
+of Egypt. They also invoked blessings on his father
+and mother, and wished him long life. When he returned to
+Gebel Barkal (Napata) he had the account of his invasion and
+conquest of Egypt cut upon a large grey granite stele about
+6 feet high and 4 feet 8 inches wide, and set up in his temple,
+among the ruins of which it was discovered accidentally by
+an Egyptian officer who was serving in the Egyptian S&#363;d&#257;n
+in 1862.</p>
+
+<div class="footnote"><p><a name="Footnote_1_110" id="Footnote_1_110"></a><a href="#FNanchor_1_110"><span class="label">[1]</span></a> The war-god of Ombos in Upper Egypt.</p></div>
+
+<div class="footnote"><p><a name="Footnote_2_111" id="Footnote_2_111"></a><a href="#FNanchor_2_111"><span class="label">[2]</span></a> The war-god of Hermonthis in Upper Epypt.</p></div>
+
+<div class="footnote"><p><a name="Footnote_3_112" id="Footnote_3_112"></a><a href="#FNanchor_3_112"><span class="label">[3]</span></a> The chief goddess of Sa&iuml;s, the city of Tafnekht.</p></div>
+
+<p class="return"><a href="#contents">[TABLE OF CONTENTS]</a></p>
+
+
+
+<div><span class="pagenum"><a name="Pg_126" id="Pg_126" title="Pg_126">[126]</a></span></div>
+
+<hr style="width: 65%;" />
+<h2><a name="CHAPTER_IX" id="CHAPTER_IX"></a>CHAPTER IX</h2>
+
+<h3>AUTOBIOGRAPHICAL LITERATURE<br /><br /></h3>
+
+
+<p>Attention has already been called to the very great importance
+of the autobiographies of the military and administrative
+officials of the Pharaohs, and a selection of them
+must now be given. They are, in many cases, the only
+sources of information which we possess about certain wars
+and about the social conditions of the periods during which
+they were composed, and they often describe events about
+which official Egyptian history is altogether silent. Most of
+these autobiographies are found cut upon the walls of tombs,
+and, though according to modern notions their writers may
+seem to have been very conceited, and their language exaggerated
+and bombastic, the inscriptions bear throughout
+the impress of truth, and the facts recorded in them have
+therefore especial value. The narratives are usually simple
+and clear, and as long as they deal with matters of fact they
+are easily understood, but when the writers describe their
+own personal characters and their moral excellences their
+meaning is sometimes not plain. Such autobiographies are
+sometimes very useful in settling the chronology of a doubtful
+period of history, and as an example of such may be
+quoted the autobiography of Ptah-shepses, preserved in the
+British Museum. This distinguished man was born in the
+reign of Menkaur&#257;, the builder of the Third Pyramid at
+G&#299;zah, and he was educated with the king's children, being
+a great favourite of the king himself. The next king, Shepseskaf,
+gave him to wife Ma&#257;tkh&#257;, his eldest daughter, in
+order to keep him about the Court. Under the succeeding
+kings Userkaf and Sahur&#257; he was advanced to great honour,
+<span class="pagenum"><a name="Pg_127" id="Pg_127" title="Pg_127">[127]</a></span>and he became so great a favourite of the next king, Neferari-kar&#257;,
+that he was allowed to kiss the king's foot instead of
+the ground on which it rested when he did homage. He
+was promoted to further honours by the next king, Neferefr&#257;,
+and he lived to see Userenr&#257; ascend the throne. Thus Ptah-shepses
+lived under eight kings, and his inscription makes
+it possible to arrange their reigns in correct chronological
+order.<br /><br /></p>
+
+
+<h3><span class="smcap">The Autobiography of Una</span></h3>
+
+<p>This inscription was found cut in hieroglyphs upon a slab
+of limestone fixed in Una's tomb at Abydos; it is now in the
+Egyptian Museum in Cairo. It reads:</p>
+
+<p>The Duke, the Governor of the South, the judge belonging
+to Nekhen, prince of Nekheb, the <i>smer uat</i> vassal
+of Osiris Khenti Amenti, Una, saith: "I was a child girded
+with a girdle under the Majesty of King Teta. My rank
+was that of overseer of tillage (?), and I was deputy inspector
+of the estates of Pharaoh.... I was chief of the <i>teb</i> chamber
+under the Majesty of Pepi. His Majesty gave me the rank
+of <i>smer</i> and deputy priest of his pyramid&mdash;town. Whilst
+I held the rank of ... His Majesty made me a 'judge
+belonging to Nekhen.' His heart was more satisfied with
+me than with any other of his servants. Alone I heard
+every kind of private case, there being with me only the
+Chief Justice and the Governor of the town ... in the
+name of the king, of the royal household, and of the Six Great
+Houses. The heart of the king was more satisfied with me
+than with any other of his high officials, or any of his nobles,
+or any of his servants. I asked the Majesty of [my] Lord
+to permit a white stone sarcophagus to be brought for me
+from Raau.<a name="FNanchor_1_113" id="FNanchor_1_113"></a><a href="#Footnote_1_113" class="fnanchor">[1]</a> His Majesty made the keeper of the royal
+seal, assisted by a body of workmen, bring this sarcophagus
+over from Raau in a barge, and he came bringing with it in
+a large boat, which was the property of the king, the cover
+of the sarcophagus, the slabs for the door, and the slabs for
+<span class="pagenum"><a name="Pg_128" id="Pg_128" title="Pg_128">[128]</a></span>the setting of the stele, and a pair of stands for censers (?),
+and a tablet for offerings. Never before was the like of this
+done for any servant. [He did this for me] because I was
+perfect in the heart of His Majesty, because I was acceptable
+to the heart of His Majesty, and because the heart of His
+Majesty was satisfied with me.</p>
+
+<div class="footnote"><p><a name="Footnote_1_113" id="Footnote_1_113"></a><a href="#FNanchor_1_113"><span class="label">[1]</span></a> On the east bank, opposite Memphis,</p></div>
+
+<p>"Behold, I was 'judge belonging to Nekhen' when His
+Majesty made me a <i>smer u&#257;t</i>, and overseer of the estates of
+Pharaoh, and ... of the four overseers of the estate of
+Pharaoh who were there. I performed my duties in such
+a way as to secure His Majesty's approval, both when the
+Court was in residence and when it was travelling, and in
+appointing officials for duty. I acted in such a way that
+His Majesty praised me for my work above everything.
+During the secret inquiry which was made in the king's
+household concerning the Chief Wife Amtes, His Majesty
+made me enter to hear the case by myself. There was no
+Chief Justice there, and no Town Governor, and no nobleman,
+only myself, and this was because I was able and acceptable
+to the heart of His Majesty, and because the heart of
+His Majesty was filled with me. I did the case into writing,
+I alone, with only one judge belonging to Nekhen, and yet
+my rank was only that of overseer of the estates of Pharaoh.
+Never before did a man of my rank hear the case of a secret
+of the royal household, and His Majesty only made me hear
+it because I was more perfect to the heart of His Majesty
+than any officer of his, or any nobleman of his, or any servant
+of his.</p>
+
+<p>"His Majesty had to put down a revolt of the &#256;amu dwellers
+on the sand.<a name="FNanchor_1_114" id="FNanchor_1_114"></a><a href="#Footnote_1_114" class="fnanchor">[1]</a> His Majesty collected an army of many thousands
+strong in the South everywhere, beyond Abu (Elephantine)
+and northwards of Aphroditopolis, in the Northland
+(Delta) everywhere, in both halves of the region, in Setcher,
+and in the towns like Setcher, in Arthet of the Blacks, in
+Matcha of the Blacks, in Amam of the Blacks, in Uauat of the
+Blacks, in Kaau of the Blacks, and in the Land of Themeh.
+His Majesty sent me at the head of this army. Behold, the
+<span class="pagenum"><a name="Pg_129" id="Pg_129" title="Pg_129">[129]</a></span>dukes, the royal seal-bearers, the <i>smer uats</i> of the palace, the
+chiefs, the governors of the forts (?) of the South and the
+North, the <i>smeru</i>, the masters of caravans, the overseers of
+the priests of the South and North, and the overseers of the
+stewards, were commanding companies of the South and the
+North, and of the forts and towns which they ruled, and of
+the Blacks of these countries, but it was I who planned tactics
+for them, although my rank was only that of an overseer of the
+estates of Pharaoh of.... No one quarrelled with his fellow,
+no one stole the food or the sandals of the man on the road,
+no one stole bread from any town, and no one stole a goat
+from any encampment of people. I despatched them from
+North Island, the gate of Ihetep, the U&#257;rt of Heru-neb-Ma&#257;t.
+Having this rank ... I investigated (?) each of these companies
+(or regiments); never had any servant investigated (?)
+companies in this way before. This army returned
+in peace, having raided the Land of the dwellers on sand.
+This army returned in peace, having thrown down the
+fortresses thereof. This army returned in peace, having
+cut down its fig-trees and vines. This army returned in
+peace, having set fire [to the temples] of all its gods. This
+army returned in peace, having slain the soldiers there in
+many tens of thousands. This army returned in peace,
+bringing back with it vast numbers of the fighting men
+thereof as living prisoners. His Majesty praised me for this
+exceedingly. His Majesty sent me to lead this army five
+times, to raid the Land of the dwellers on sand, whensoever
+they rebelled with these companies. I acted in such a way
+that His Majesty praised me exceedingly. When it was
+reported that there was a revolt among the wild desert
+tribes of the Land of Shert<a name="FNanchor_2_115" id="FNanchor_2_115"></a><a href="#Footnote_2_115" class="fnanchor">[2]</a> ... I set out with these
+warriors in large transports, and sailed until I reached the
+end of the high land of Thest, to the north of the Land of
+the dwellers on sand, and when I had led the army up I advanced
+and attacked the whole body of them, and I slew
+every rebel among them.</p>
+
+<div class="footnote"><p><a name="Footnote_1_114" id="Footnote_1_114"></a><a href="#FNanchor_1_114"><span class="label">[1]</span></a> <i>i.e.</i> the nomads on the Marches of the Eastern Desert.</p></div>
+
+<div class="footnote"><p><a name="Footnote_2_115" id="Footnote_2_115"></a><a href="#FNanchor_2_115"><span class="label">[2]</span></a> A part of Syria (?).</p></div>
+
+<p>"I was the ... of the Palace, and bearer of the [royal]
+<span class="pagenum"><a name="Pg_130" id="Pg_130" title="Pg_130">[130]</a></span>sandals, when His Majesty the King of the South and North,
+Merenr&#257;, my ever living Lord, made me Duke and Governor
+of the South land beyond Abu (Elephantine) and of the district
+north of Aphroditopolis, because I was perfect to the
+heart of His Majesty, because I was acceptable to the heart
+of His Majesty, and because the heart of His Majesty was
+satisfied with me. I was ... [of the Palace], and sandal-bearer
+when His Majesty praised me for displaying more
+watchfulness (or attention) at Court in respect of the appointment
+of officials for duty than any of his princes, or
+nobles, or servants. Never before was this rank bestowed
+on any servant. I performed the duties of Governor of the
+South to the satisfaction [of every one]. No one complained
+of (or quarrelled with) his neighbour; I carried out work of
+every kind. I counted everything that was due to the
+Palace in the South twice, and all the labour that was due
+to the Palace in the South I counted twice. I served the
+office of Prince, ruling as a Prince ought to rule in the South;
+the like of this was never before done in the South. I acted
+in such a way that His Majesty praised me for it. His
+Majesty sent me to the Land of Abhat to bring back a sarcophagus,
+"the lord of the living one," with its cover, and a
+beautiful and magnificent pyramidion for the Queen's pyramid
+[which is called] Kh&#257;nefer Merenr&#257;. His Majesty sent
+me to Abu to bring back a granite door and its table for
+offerings, with slabs of granite for the stele door and its framework,
+and to bring back granite doors and tables for offerings
+for the upper room in the Queen's pyramid, Kh&#257;nefer
+Merenr&#257;. I sailed down the Nile to the pyramid Kh&#257;nefer
+Merenr&#257; with six lighters, and three barges, and three floats(?),
+accompanied by one war boat. Never before had any
+[official] visited Abhat and Abu with [only] one war boat
+since kings have reigned. Whensoever His Majesty gave
+an order for anything to be done I carried it out thoroughly
+according to the order which His Majesty gave concerning it.</p>
+
+<p>"His Majesty sent me to Het-nub to bring back a great
+table for offerings of <i>rutt</i> stone (quartzite sandstone?) of
+Het-nub. I made this table for offerings reach him in
+<span class="pagenum"><a name="Pg_131" id="Pg_131" title="Pg_131">[131]</a></span>seventeen days. It was quarried in Het-nub, and I caused
+it to float down the river in a lighter. I cut out the planks
+for him in acacia wood, sixty cubits long and thirty cubits
+broad; they were put together in seventeen days in the third
+month (May-June) of the Summer Season. Behold, though
+there was no water in the basins (?) it arrived at the pyramid
+Kh&#257;nefer Merenr&#257; in peace. I performed the work throughout
+in accordance with the order which the Majesty of my
+Lord had given to me. His Majesty sent me to excavate
+five canals in the South, and to make three lighters, and four
+barges of the acacia wood of Uauat. Behold, the governors
+of Arthet, Uauat, and Matcha brought the wood for them,
+and I finished the whole of the work in one year. [When]
+they were floated they were loaded with huge slabs of granite
+for the pyramid Kh&#257;nefer Merenr&#257;; moreover, all of them
+were passed through these five canals ... because I ascribed
+more majesty, and praise (?), and worship to the Souls of
+the King of the South and North, Merenr&#257;, the ever living,
+than to any of the gods.... I carried out everything
+according to the order which his divine Ka gave me.</p>
+
+<p>"I was a person who was beloved by his father, and praised
+by his mother, and gracious to his brethren, I the Duke, a
+real Governor<a name="FNanchor_1_116" id="FNanchor_1_116"></a><a href="#Footnote_1_116" class="fnanchor">[1]</a> of the South, the vassal of Osiris, Una."</p>
+
+<div class="footnote"><p><a name="Footnote_1_116" id="Footnote_1_116"></a><a href="#FNanchor_1_116"><span class="label">[1]</span></a> <i>i.e.</i> his title was not honorary.</p><br /></div>
+
+
+<h3><span class="smcap">The Autobiography of Herkhuf</span></h3>
+
+<p>This inscription is cut in hieroglyphs upon a slab of stone,
+which was originally in the tomb of Herkhuf at Asw&acirc;n, and
+is now in the Egyptian Museum in Cairo and upon parts of
+the walls of his tomb. Herkhuf was a Duke, a <i>smer uat</i>, a
+Kher-heb priest, a judge belonging to Nekhen, the Lord of
+Nekheb, a bearer of the royal seal, the sh&#275;kh of the caravans,
+and an administrator of very high rank in the South. All
+these titles, and the following lines, together with prayers for
+offerings, are cut above the door of his tomb. He says:</p>
+
+<p>"I came this day from my town. I descended from
+<span class="pagenum"><a name="Pg_132" id="Pg_132" title="Pg_132">[132]</a></span>my nome. I builded a house and set up doors. I dug a
+lake and I planted sycamore trees. The King praised me.
+My father made a will in my favour. I am perfect....
+[I am a person] who is beloved by his father, praised
+by his mother, whom all his brethren loved. I gave bread
+to the hungry man, raiment to the naked, and him who
+had no boat I ferried over the river. O ye living men
+and women who are on the earth, who shall pass by this
+tomb in sailing down or up the river, and who shall say, 'A
+thousand bread-cakes and a thousand vessels of beer to the
+lord of this tomb,' I will offer them for you in Khert Nefer
+(the Other World). I am a perfect spirit, equipped [with
+spells], and a Kher-heb priest whose mouth hath knowledge.
+If any young man shall come into this tomb as if it were his
+own property I will seize him like a goose, and the Great God
+shall pass judgment on him for it. I was a man who spoke
+what was good, and repeated what was loved. I never
+uttered any evil word concerning servants to a man of power,
+for I wished that I might stand well with the Great God. I
+never gave a decision in a dispute between brothers which
+had the effect of robbing a son of the property of his father."</p>
+
+<p>Herkhuf, the Duke, the <i>smer uat</i>, the chamberlain, the
+Judge belonging to Nekhen, the Lord of Nekheb, bearer of
+the royal seal, the <i>smer uat</i>, the Kher-heb priest, the governor
+of the caravans, the member of council for the affairs of the
+South, the beloved of his Lord, Herkhuf,<a name="FNanchor_1_117" id="FNanchor_1_117"></a><a href="#Footnote_1_117" class="fnanchor">[1]</a> who bringeth the
+things of every desert to his Lord, who bringeth the offering
+of royal apparel, governor of the countries of the South, who
+setteth the fear of Horus in the lands, who doeth what his
+lord applaudeth, the vassal of Ptah-seker, saith:</p>
+
+<div class="footnote"><p><a name="Footnote_1_117" id="Footnote_1_117"></a><a href="#FNanchor_1_117"><span class="label">[1]</span></a> Some titles are here repeated.</p></div>
+
+<p>"His Majesty Merenr&#257;, my Lord, sent me with my father
+Ara, the <i>smer uat</i> and Kher-heb priest, to the land of Amam
+to open up a road into this country. I performed the journey
+in seven months. I brought back gifts of all kinds from
+that place, making beautiful the region (?); there was very
+great praise to me for it. His Majesty sent me a second
+time by myself. I started on the road of Abu (Elephantine),
+<span class="pagenum"><a name="Pg_133" id="Pg_133" title="Pg_133">[133]</a></span>I came back from Arthet, Mekher, Terres, Artheth, in a period
+of eight months. I came back and I brought very large
+quantities of offerings from this country. Never were
+brought such things to this land. I came back from the
+house of the Chief of Setu and Arthet, having opened up
+these countries. Never before had any <i>smer</i> or governor of
+the caravan who had appeared in the country of Amam opened
+up a road. Moreover, His Majesty sent me a third time to
+Amam. I started from ... on the Uhat road, and I found
+the Governor of Amam was then marching against the Land
+of Themeh, to fight the Themeh, in the western corner of
+the sky. I set out after him to the Land of Themeh, and
+made him to keep the peace, whereupon he praised all the
+gods for the King (of Egypt). [Here follow some broken
+lines.] I came back from Amam with three hundred asses
+laden with incense, ebony, <i>heknu</i>, grain, panther skins,
+ivory, ... boomerangs, and valuable products of every
+kind. When the Chief of Arthet, Setu, and Uauat saw the
+strength and great number of the warriors of Amam who
+had come back with me to the Palace, and the soldiers who
+had been sent with me, this chief brought out and gave to
+me bulls, and sheep, and goats. And he guided me on the
+roads of the plains of Arthet, because I was more perfect, and
+more watchful (or alert) than any other <i>smer</i> or governor
+of a caravan who had ever been despatched to Amam. And
+when the servant (<i>i.e.</i> Herkhuf) was sailing down the river
+to the capital (or Court) the king made the duke, the <i>smer
+uat,</i> the overseer of the bath, Khuna (or Una) sail up the
+river with boats loaded with date wine, <i>mesuq</i> cakes,
+bread-cakes, and beer."<a name="FNanchor_1_118" id="FNanchor_1_118"></a><a href="#Footnote_1_118" class="fnanchor">[1]</a></p>
+
+<div class="footnote"><p><a name="Footnote_1_118" id="Footnote_1_118"></a><a href="#FNanchor_1_118"><span class="label">[1]</span></a> Herkhuf's titles are here repeated.</p></div>
+
+<p>Herkhuf made a fourth journey into the S&#363;d&#257;n, and when
+he came back he reported his successes to the new king,
+Pepi II, and told him that among other remarkable things
+he had brought back from Amam a dancing dwarf, or pygmy.
+The king then wrote a letter to Herkhuf and asked him to
+send the dwarf to him in Memphis. The text of this letter
+Herkhuf had cut on the front of his tomb, and it reads thus:
+<span class="pagenum"><a name="Pg_134" id="Pg_134" title="Pg_134">[134]</a></span>Royal seal. The fifteenth day of the third month of the
+Season Akhet (Sept.-Oct.) of the second year. Royal
+despatch to the <i>smer uat</i>, the Kher-heb priest, the governor
+of the caravan, Herkhuf. I have understood the words of
+this letter which thou hast made to the king in his chamber
+to make him to know that thou hast returned in peace from
+Amam, together with the soldiers who were with thee. Thou
+sayest in this thy letter that there have been brought back
+by thee great and beautiful offerings of all kinds, which
+Hathor, the Lady of Ammaau, hath given to the divine Ka
+of the King of the South and North, Neferkar&#257;, the everliving,
+for ever. Thou sayest in this thy letter that there
+hath been brought back by thee [also] a pygmy (or dwarf)
+who can dance the dance of the god, from the Land of the
+Spirits, like the pygmy whom the seal-bearer of the god
+Baurtet brought back from Punt in the time of Assa. Thou
+sayest to [my] Majesty, "The like of him hath never been
+brought back by any other person who hath visited Amam."
+Behold, every year thou performest what thy Lord wisheth
+and praiseth. Behold, thou passest thy days and thy nights
+meditating about doing what thy Lord ordereth, and wisheth,
+and praiseth. And His Majesty will confer on thee so many
+splendid honours, which shall give renown to thy grandson
+for ever, that all the people shall say when they have heard
+what [my] Majesty hath done for thee, "Was there ever
+anything like this that hath been done for the <i>smer uat</i>
+Herkhuf when he came back from Amam because of the
+sagacity (or attention) which he displayed in doing what
+his Lord commanded, and wished for, and praised?" Come
+down the river at once to the Capital. Bring with thee this
+pygmy whom thou hast brought from the Land of the
+Spirits, alive, strong, and healthy, to dance the dance of the
+god, and to cheer and gratify the heart of the King of
+the South and North, Neferkar&#257;, the everliving. When
+he cometh down with thee in the boat, cause trustworthy
+men to be about him on both sides of the boat, to prevent
+him from falling into the water. When he is asleep at night
+cause trustworthy men to sleep by his side on his bedding.
+<span class="pagenum"><a name="Pg_135" id="Pg_135" title="Pg_135">[135]</a></span>See [that he is there] ten times [each] night. [My] Majesty
+wisheth to see this pygmy more than any offering of the
+countries of Ba and Punt. If when thou arrivest at the
+Capital, this pygmy who is with thee is alive, and strong,
+and in good health, [My] Majesty will confer upon thee a
+greater honour than that which was conferred upon the
+bearer of the seal Baurtet in the time of Assa, and as great
+is the wish of [My] Majesty to see this pygmy orders have
+been brought to the <i>smer</i>, the overseer of the priests, the
+governor of the town ... to arrange that rations for him
+shall be drawn from every station of supply, and from
+every temple without....<br /><br /></p>
+
+
+<h3><span class="smcap">The Autobiography of Ameni Amenemh&#257;t</span></h3>
+
+<p>This inscription is cut in hieroglyphs on the doorposts of
+the tomb of Ameni at Beni-hasan in Upper Egypt. It is
+dated in the forty-third year of the reign of Usertsen I, a
+king of the twelfth dynasty, about 2400 B.C. After giving
+the date and a list of his titles, Ameni says:</p>
+
+<p>"I followed my Lord when he sailed to the South to overthrow
+his enemies in the four countries of Nubia. I sailed
+to the south as the son of a duke, and as a bearer of the royal
+seal, and as a captain of the troops of the Nome of Mehetch,
+and as a man who took the place of his aged father, according
+to the favour which he enjoyed in the king's house and the
+love that was his at Court. I passed through Kash in sailing
+to the South. I set the frontier of Egypt further southwards,
+I brought back offerings, and the praise of me reached
+the skies. His Majesty set out and overthrew his enemies
+in the vile land of Kash. I returned, following him as an
+alert official. There was no loss among my soldiers. [And
+again] I sailed to the South to fetch gold ore for the Majesty
+of the King of the South, the King of the North, Kheperkar&#257;
+(Usertsen I), the ever living. I sailed to the south with
+the Erp&#257; and Duke, the eldest son of the king, of his body
+Ameni.<a name="FNanchor_1_119" id="FNanchor_1_119"></a><a href="#Footnote_1_119" class="fnanchor">[1]</a> I sailed to the south with a company of four
+<span class="pagenum"><a name="Pg_136" id="Pg_136" title="Pg_136">[136]</a></span>hundred chosen men from my troops; they returned in safety,
+none of them having been lost. I brought back the gold which
+I was expected to bring, and I was praised for it in the house
+of the king; the prince [Ameni] praised God for me. [And
+again] I sailed to the south to bring back gold ore to the
+town of Qebti (Coptos) with the Erp&#257;, the Duke, the governor
+of the town, and the chief officer of the Government,
+Usertsen, life, strength, health [be to him!]. I sailed to the
+south with a company of six hundred men, every one being
+a mighty man of war of the Nome of Mehetch. I returned
+in peace, with all my soldiers in good health (or safe), having
+performed everything which I had been commanded to do.
+I was a man who was of a conciliatory disposition, one whose
+love [for his fellows] was abundant, and I was a governor
+who loved his town. I passed [many] years as governor of
+the Mehetch Nome. All the works (<i>i.e.</i> the forced labour)
+due to the palace were performed under my direction. The
+overseers of the chiefs of the districts of the herdsmen of the
+Nome of Mehetch gave me three thousand bulls, together
+with their gear for ploughing, and I was praised because of
+it in the king's house every year of making [count] of the
+cattle. I took over all the products of their works to the
+king's house, and there were no liabilities against me in any
+house of the king. I worked the Nome of Mehetch to its
+farthest limit, travelling frequently [through it]. No peasant's
+daughter did I harm, no widow did I wrong, no field
+labourer did I oppress, no herdsman did I repulse. I did
+not seize the men of any master of five field labourers for the
+forced labour (corv&eacute;e). There was no man in abject want
+during the period of my rule, and there was no man hungry
+in my time. When years of hunger came, I rose up and had
+ploughed all the fields of the Nome of Mehetch, as far as
+it extended to the south and to the north, [thus] keeping
+alive its people, and providing the food thereof, and there
+was no hungry man therein. I gave to the widow as to the
+woman who possessed a husband. I made no distinction
+between the elder and the younger in whatsoever I gave.
+When years of high Nile floods came, the lords (<i>i.e.</i> the producers)
+<span class="pagenum"><a name="Pg_137" id="Pg_137" title="Pg_137">[137]</a></span>of wheat and barley, the lords of products of every
+kind, I did not cut off (or deduct) what was due on the land
+[from the years of low Nile floods], I Ameni, the vassal of
+Horus, the Smiter of the Rekhti,<a name="FNanchor_2_120" id="FNanchor_2_120"></a><a href="#Footnote_2_120" class="fnanchor">[2]</a> generous of hand, stable
+of feet, lacking avarice because of his love for his town,
+learned in traditions (?), who appeareth at the right moment,
+without thought of guile, the vassal of Khnemu, highly
+favoured in the king's house, who boweth before ambassadors,
+who performeth the behests of the nobles, speaker
+of the truth, who judgeth righteously between two litigants,
+free from the word of deceit, skilled in the methods of the
+council chamber, who discovereth the solution of a difficult
+question, Ameni.</p>
+
+<div class="footnote"><p><a name="Footnote_1_119" id="Footnote_1_119"></a><a href="#FNanchor_1_119"><span class="label">[1]</span></a> He afterwards reigned as Amenemh&#257;t II.</p></div>
+
+<div class="footnote"><p><a name="Footnote_2_120" id="Footnote_2_120"></a><a href="#FNanchor_2_120"><span class="label">[2]</span></a> Titles of Ameni repeated.</p><br /></div>
+
+
+<h3><span class="smcap">The Autobiography of Thetha</span></h3>
+
+<p>This inscription is cut in hieroglyphs upon a large rectangular
+slab of limestone now preserved in the British
+Museum (No. 100). It belongs to the period of the eleventh
+dynasty, when texts of the kind are very rare, and was made
+in the reign of Uah&#257;nkh, or Antef. It reads:</p>
+
+<p>Thetha, the servant in truth of the Horus Uah&#257;nkh, the
+King of the South, the King of the North, the son of R&#257;,
+Antef, the doer of beneficent acts, living like R&#257; for ever,
+beloved by him from the bottom of his heart, holder of the
+chief place in the house of his lord, the great noble of his
+heart, who knoweth the matters of the heart of his lord, who
+attendeth him in all his goings, one in heart with His Majesty
+in very truth, the leader of the great men of the house of the
+king, the bearer of the royal seal in the seat of confidential
+affairs, keeping close the counsel of his lord more than the
+chiefs, who maketh to rejoice the Horus (<i>i.e.</i> the king)
+through what he wisheth, the favourite of his Lord, beloved
+by him as the mouth of the seal, the president of the place
+of confidential affairs, whom his lord loveth, the mouth of
+the seal, the chief after the king, the vassal, saith:</p>
+
+<p>I was the beloved one of his Lord, I was he with whom
+<span class="pagenum"><a name="Pg_138" id="Pg_138" title="Pg_138">[138]</a></span>he was well pleased all day and every day. I passed a long
+period of my life [that is] years, under the Majesty of my
+Lord, the Horus, Uah&#257;nkh, the King of the South and North,
+the son of the Sun, Antef. Behold, this country was subject
+unto him in the south as far as Thes, and in the north as far
+as Abtu of Then (Abydos of This). Behold, I was in the
+position of body servant of his, and was an actual chief under
+him. He magnified me, and he made my position to be one
+of great prominence, and he set me in the place beloved (?)
+for the affairs of his heart, in his palace. Because of the
+singleness [of my heart] he appointed me to be a bearer of
+the royal seal, and the deputy of the registrary (?). [I]
+selected the good things of all kinds of the offerings brought
+to the Majesty of my Lord, from the South and from the
+North land whensoever a taxing was made, and I made him
+to rejoice at the assessment which was made everywhere
+throughout the country. Now His Majesty had been afraid
+that the tribute, which was brought to His Majesty, my Lord,
+from the princes who were the overlords of the Red Country
+(Lower Egypt), would dwindle away in this country, and he
+had been afraid that the same would be the case in the other
+countries also. He committed to me these matters, for he
+knew that my administration was able. I rendered to him
+information about them, and because of my great knowledge
+of affairs never did anything escape that was not replaced.
+I was one who lived in the heart of his Lord, in very truth,
+and I was a great noble after his own heart. I was as cool
+water and fire in the house of my Lord. The shoulders of
+the great ones bent [before me]. I did not thrust myself
+in the train of the wicked, for which men are hated. I was
+a lover of what was good, and a hater of what was evil. My
+disposition was that of one beloved in the house of my Lord.
+I carried out every course of action in accordance with the
+urgency that was in the heart of my Lord. Moreover, in
+the matter of every affair which His Majesty caused me to
+follow out, if any official obstructed me in truth I overthrew
+his opposition. I neither resisted his order, nor hesitated,
+but I carried it out in very truth. In making any computation
+<span class="pagenum"><a name="Pg_139" id="Pg_139" title="Pg_139">[139]</a></span>which he ordered, I made no mistake. I did not set
+one thing in the place of another. I did not increase the
+flame of his wrath in its strength. I did not filch property
+from an inheritance. Moreover, as concerning all that His
+Majesty commanded to set before him in respect of the royal
+household (or <i>harim</i>), I kept accounts of everything which
+His Majesty desired, and I gave them unto him, and I made
+satisfactory all their statements. Because of the greatness
+of my knowledge nothing ever escaped me.</p>
+
+<p>I made a <i>mekha</i> boat for my town, and a <i>sehi</i> boat, so that
+I might attend in the train of my Lord, and I was one of the
+number of the great ones on every occasion when travel or
+journeying had to be performed, and I was held in great
+esteem, and entreated most honourably. I provided my
+own equipment from the possessions which His Majesty,
+the Horus Uah&#257;nkh, the King of the South, the King of the
+North, the son of the Sun, Antef, who liveth like R&#257; for ever,
+gave unto me because of the greatness of his love for me,
+until he departed in peace to his horizon (<i>i.e.</i> the tomb).
+And when his son, that is to say, the Horus Nekhtneb-Tepnefer,
+the King of the South, the King of the North, the son
+of R&#257;, Antef, the producer of beneficent acts, who liveth
+for ever like R&#257;, entered his house, I followed him as his
+body-companion into all his beautiful places that rejoiced
+[his] heart, and because of the greatness of my knowledge
+there was never anything wanting (?). He committed to
+me and gave into my hand every duty that had been mine
+in the time of his father, and I performed it effectively under
+His Majesty; no matter connected with any duty escaped
+me. I lived the [remainder] of my days on the earth near
+the King, and was the chief of his body-companions. I was
+great and strong under His Majesty, and I performed everything
+which he decreed. I was one who was pleasing to
+his Lord all day and every day.<br /><br /></p>
+
+<div><span class="pagenum"><a name="Pg_140" id="Pg_140" title="Pg_140">[140]</a></span></div>
+
+<h3><span class="smcap">The Autobiography of Aahmes (Amasis), the
+Naval Officer</span></h3>
+
+<p>This inscription is cut in hieroglyphs on the walls of the
+tomb of Aahmes at Al-K&#257;b in Upper Egypt; this distinguished
+marine flourished in the reigns of the first kings of
+the eighteenth dynasty, about 1600 B.C. The text reads:</p>
+
+<p>The captain of the transport men, Aahmes, the son of
+Abana, the truth-speaker, saith: O all men, I will declare
+unto you, and will inform you concerning the favours that
+were conferred upon me. Seven times was I given gold in
+the sight of the whole land, and likewise slaves, both male
+and female, and grants of land for estates to be held by me
+in perpetuity were also made to me. Thus the name of a
+man bold and brave in his deeds shall not be extinguished
+in this land for ever! He saith:</p>
+
+<p>I passed my childhood in the town of Nekheb (Eileithyiaspolis,
+Al-K&#257;b). My father was a soldier in the army of the
+King of the South, the King of the North, Seqenn-R&#257;,
+whose word is truth; Baba was his name, and he was the
+son of Reant. I performed military service as his substitute
+in the ship called the <i>Bull</i> in the reign of the Lord of
+the Two Lands, Nebpehtir&#257; (Amasis I), whose word is truth.
+I was at that time a youth, and was unmarried, and I slept
+in the <i>shennu</i>. Afterwards I got a house (<i>i.e.</i> wife) for myself,
+and I was drafted off to a ship, the "North" (?), because of
+my bravery. Then it became my lot to follow after the king,
+life, strength, health [be to him!], on my feet whensoever
+he made a journey in his chariot. The king sat down (<i>i.e.</i>
+besieged) before the city of Hetu&#257;rt (Avaris), and it was my
+lot whilst I was on my two feet to do a deed of bravery in
+the presence of His Majesty, whereupon I was made an officer
+in the vessel [called] <i>Kh&#257;-em-Mennefer.</i> The king was fighting
+on the arm of the river of Avaris [called] Patchetku, and
+I rose up and engaged in the fight, and I brought back a
+hand.<a name="FNanchor_1_121" id="FNanchor_1_121"></a><a href="#Footnote_1_121" class="fnanchor">[1]</a> The royal herald proclaimed the matter, and the
+king gave me the gift of gold [which was awarded] for
+<span class="pagenum"><a name="Pg_141" id="Pg_141" title="Pg_141">[141]</a></span>bravery. The fighting was renewed at this place (<i>i.e.</i> Avaris),
+and I again joined in the fight, and I brought back a hand;
+and the king gave me the gift of gold [which was awarded]
+for bravery a second time.</p>
+
+<div class="footnote"><p><a name="Footnote_1_121" id="Footnote_1_121"></a><a href="#FNanchor_1_121"><span class="label">[1]</span></a> He had cut it off from a vanquished foe.</p></div>
+
+<p>Then the king fought a battle in Egypt, to the south of
+this place, and I made prisoner a man and brought him back
+alive; I went down into the water<a name="FNanchor_1_122" id="FNanchor_1_122"></a><a href="#Footnote_1_122" class="fnanchor">[1]</a> and brought him along
+on the road to the town, being firmly bound, and I crossed
+the water with him in a boat. The royal herald proclaimed
+[this act], and indeed I was rewarded with a double portion
+of the gold [which is awarded] for bravery. Then the king
+captured Avaris, and I brought back prisoners from the
+town, one man and three women, in all four persons. His
+Majesty gave these to me for slaves. Then His Majesty
+sat down before (<i>i.e.</i> besieged) Sharhana<a name="FNanchor_2_123" id="FNanchor_2_123"></a><a href="#Footnote_2_123" class="fnanchor">[2]</a> in the fifth year,
+and captured it. I brought back from thence two persons,
+women, and one hand. And the king gave me the gift of
+gold [awarded] for bravery, as well as the two prisoners for
+slaves.</p>
+
+<div class="footnote"><p><a name="Footnote_1_122" id="Footnote_1_122"></a><a href="#FNanchor_1_122"><span class="label">[1]</span></a> The water of the arm of the Nile.</p></div>
+
+<div class="footnote"><p><a name="Footnote_2_123" id="Footnote_2_123"></a><a href="#FNanchor_2_123"><span class="label">[2]</span></a> The Syrian town mentioned in Joshua xix. 6.</p></div>
+
+<p>Now after His Majesty had smitten the Mentiu of Satet<a name="FNanchor_1_124" id="FNanchor_1_124"></a><a href="#Footnote_1_124" class="fnanchor">[1]</a>,
+he sailed up the river to Khenthennefer to crush the Antiu
+of Sti<a name="FNanchor_2_125" id="FNanchor_2_125"></a><a href="#Footnote_2_125" class="fnanchor">[2]</a>, and His Majesty overthrew them completely, and
+slew very many of them. I rose up and made three prisoners,
+viz. two men, alive, and three hands. And the king rewarded
+me with a double portion of gold, and he gave me the two
+prisoners to be my slaves. Returning His Majesty sailed
+down the river. His heart was expanded with the bravery
+of strength, for he had [now] conquered the Lands of the
+South [as well as] the Lands of the North. [Then as for]
+Aatti, the accursed one, who came from the South, his destiny
+came upon him, and he perished. The gods of the South
+laid their hands upon him, and His Majesty found him in
+Thentta&#257;mu (?). His Majesty brought him back bound alive,
+and with him were all his people loaded with fetters. I
+<span class="pagenum"><a name="Pg_142" id="Pg_142" title="Pg_142">[142]</a></span>captured two of the soldiers of the enemy, and I brought
+them back, firmly fettered, from the boat of the foe Aatti.
+And the king gave me five men and parcels of land, five
+<i>stat</i> [in area] in my city. This was likewise done for the
+sailors, one and all. Then that vanquished foe came, Teta&#257;n
+(the accursed one!) was his name, and he had gathered
+together round about himself men with hearts hostile [to
+the king]. His Majesty smote him and his accursed servants,
+and they ceased to exist. His Majesty gave me three
+men and a parcel of land five <i>stat</i> [in area] in my town.</p>
+
+<div class="footnote"><p><a name="Footnote_1_124" id="Footnote_1_124"></a><a href="#FNanchor_1_124"><span class="label">[1]</span></a> Tribes of the Eastern Desert (?).</p></div>
+
+<div class="footnote"><p><a name="Footnote_2_125" id="Footnote_2_125"></a><a href="#FNanchor_2_125"><span class="label">[2]</span></a> The tribes of the Nubian Desert.</p></div>
+
+<p>I transported the King of the South, the King of the
+North, Tcheserkar&#257; (Amenhetep I), whose word is truth,
+when he sailed up the river to Kash (Cush, Nubia) to extend
+towards the south the frontiers of Egypt. His Majesty
+captured that accursed Anti of Nubia in the midst of his
+accursed bowmen; he was brought back, fettered by the
+neck, and they could not escape. [They were] deported,
+and were not allowed [to remain] upon [their] own land,
+and they became as if they existed not. And behold, I was
+at the head of our bowmen! I fought with all my strength
+and might, and His Majesty saw my bravery. I brought back
+two hands and carried them to His Majesty. And the king
+went and raided men, women, and cattle, and I rose up and
+captured a prisoner and brought him alive to His Majesty.
+I brought back His Majesty from Khnemet-heru,<a name="FNanchor_1_126" id="FNanchor_1_126"></a><a href="#Footnote_1_126" class="fnanchor">[1]</a> and the
+king gave me a gift of gold. I brought back alive two
+women whom I had captured in addition to those I had
+already carried to His Majesty, and the king appointed me
+to be "&#256;hatiu-en-Heq" (<i>i.e.</i> "Warrior of the Princes," or
+"Crown-warrior"). I transported the King of the South,
+the King of the North, &#256;akheperkar&#257;, whose word is truth,
+when he sailed up the river to Khent-hen-nefer, to put down
+the rebellion in Khet land, and to put an end to the incursions
+of the people of Asemt. I fought with great bravery
+in his presence in the troubled water during the towing (?)
+of the fighting barges over the rapids(?), and the king made
+me the "Captain of the Transport." His Majesty, life,
+<span class="pagenum"><a name="Pg_143" id="Pg_143" title="Pg_143">[143]</a></span>strength, health [be to him!] ... raged like a panther, he
+shot his first arrow, [which] remained in the neck of the
+vanquished foe ... [the enemies] were helpless before the
+flaming serpent on his crown; [thus] were they made in the
+hour of defeat and slaughter, and their slaves were brought
+back prisoners alive. Returning His Majesty sailed down
+the river having all the mountains and deserts in his hand.
+And that accursed Anti of Nubia was hung up head downwards,
+at the prow of the boat of His Majesty, and [then]
+placed on the ground in the Apts (<i>i.e.</i> Karnak). After these
+things the king set out on an expedition against Rethenu
+(Northern Syria), to avenge himself on foreign lands. His
+Majesty went forth against Neharina, where he found that
+the wretched enemy had set his warriors in battle array.
+His Majesty defeated them with great slaughter, and those
+who were captured alive and brought back by him from his
+wars could not be counted. And behold, I was the captain
+of our soldiers, and His Majesty saw my deeds of might. I
+brought out of the fight a chariot with its horses, and he
+who had been driving it was fettered prisoner inside it, and
+I carried them to His Majesty, who gave me a gift of gold,
+a twofold portion. Then I waxed old, and I arrived at a
+great age, and the favours [bestowed upon] me were as [many
+as those] at the beginning [of my life] ... a tomb in the
+mountain which I myself have made.</p>
+
+<div class="footnote"><p><a name="Footnote_1_126" id="Footnote_1_126"></a><a href="#FNanchor_1_126"><span class="label">[1]</span></a> The "Upper Pool," site unknown.</p><br /></div>
+
+
+<h3><span class="smcap">The Autobiography of Aahmes (Amasis), Surnamed
+Pen-Nekheb</span></h3>
+
+<p>This inscription is cut in hieroglyphs upon the walls of the
+tomb of Aahmes at Al-K&#257;b in Upper Egypt. Aahmes was
+a contemporary of Aahmes the transport officer, and served
+under several of the early kings of the eighteenth dynasty.
+The text reads:</p>
+
+<p>The Erp&#257;, the Duke, the bearer of the seal, the man who
+took prisoners with his own hands, Aahmes, saith: I accompanied
+the King of the South, the King of the North, Nebpehtir&#257;
+(Amasis I), whose word is truth, and I captured for
+<span class="pagenum"><a name="Pg_144" id="Pg_144" title="Pg_144">[144]</a></span>him in Tchah (Syria) one prisoner alive and one hand. I
+accompanied the King of the South, the King of the North,
+Tcheserkar&#257;, whose word is truth, and I captured for him
+in Kash (Nubia) one prisoner alive. On another occasion
+I captured for him three hands to the north of Aukehek. I
+accompanied the King of the South, the King of the North,
+whose word is truth, and I captured for him two prisoners
+alive, in addition to the three other prisoners who were alive,
+and who escaped (?) from me in Kash, and were not counted
+by me. And on another occasion I laboured for him, and I
+captured for him in the country of Neherina (Mesopotamia)
+twenty-one hands, one horse, and one chariot. I accompanied
+the King of the South, the King of the North, &#256;akheperenr&#257;,
+whose word is law, and I brought away as tribute
+a very large number of the Shasu<a name="FNanchor_1_127" id="FNanchor_1_127"></a><a href="#Footnote_1_127" class="fnanchor">[1]</a> alive, but I did not count
+them. I accompanied the Kings of the South, the Kings of
+the North, [those great] gods, and I was with them in the
+countries of the South and North, and in every place where
+they went, namely, King Nebpehtir&#257; (Amasis I), King
+Tcheserkar&#257; (Amenhetep I), &#256;akheperkar&#257; (Thothmes I),
+&#256;akheperenr&#257; (Thothmes II), and this beneficent god Menkheperr&#257;<a name="FNanchor_2_128" id="FNanchor_2_128"></a><a href="#Footnote_2_128" class="fnanchor">[2]</a>
+(Thothmes III), who is endowed with life for ever.
+I have reached a good old age, I have lived with kings, I
+have enjoyed favours under their Majesties, and affection
+hath been shown to me in the Palace, life, strength, health
+[be to them!]. The divine wife, the chief royal wife Ma&#257;tkar&#257;,
+whose word is truth, showed several favours to me. I
+held in my arms her eldest daughter, the Princess Neferur&#257;,
+whose word is law, when she was a nursling, I the bearer of
+the royal seal, who captured my prisoners, Aahmes, who am
+surnamed Pen-Nekheb, did this. I was never absent from
+the king at the time of fighting, beginning with Nebpehtir&#257;
+(Amasis I), and continuing until the reign of Menkheperr&#257;
+(Thothmes III). Tcheserkar&#257; (Amenhetep I) gave me in gold
+<span class="pagenum"><a name="Pg_145" id="Pg_145" title="Pg_145">[145]</a></span>two rings, two collars, one armlet, one dagger, one fan, and
+one pectoral (?). &#256;akheperkar&#257; (Thothmes I) gave me in
+gold four hand rings, four collars, one armlet, six flies, three
+lions, two axe-heads. &#256;akheperenr&#257; gave me in gold four
+hand rings, six collars, three armlets (?), one plaque, and in
+silver two axe-heads.</p>
+
+<div class="footnote"><p><a name="Footnote_1_127" id="Footnote_1_127"></a><a href="#FNanchor_1_127"><span class="label">[1]</span></a> The nomads of the Syrian desert.</p></div>
+
+<div class="footnote"><p><a name="Footnote_2_128" id="Footnote_2_128"></a><a href="#FNanchor_2_128"><span class="label">[2]</span></a> The titles, King of the North, King of the South, and the words,
+"whose word is truth" occur with each name; they are omitted in the
+translation.</p><br /></div>
+
+
+<h3>THE AUTOBIOGRAPHY OF TEHUTI, THE ERP&#256;</h3>
+
+<p>The autobiographies given hitherto are those of soldiers,
+sailors, and officials who in the performance of their duties
+travelled in Nubia, the Egyptian S&#363;d&#257;n, the Eastern S&#363;d&#257;n,
+the Red Sea Littoral, Sinai, and Western Asia. The following
+autobiography is that of one of the great nobles, who in
+the eighteenth dynasty assisted in carrying out the great
+building schemes of Queen H&#257;tshepset and Thothmes III.
+Tehuti was an hereditary chief (<i>erp&#257;</i>), and a Duke, and the
+Director of the Department of the Government in which
+all the gold and silver that were brought to Thebes as tribute
+were kept, and he controlled the distribution of the same in
+connection with the Public Works Department. The text
+begins with the words of praise to Amen-R&#257; for the life of
+H&#257;tshepset and of Thothmes III, thus: "Thanks be to
+Amen-[R&#257;, the King of the Gods], and praise be to His Majesty
+when he riseth in the eastern sky for the life, strength, and
+health of the King of the South, the King of the North,
+Ma&#257;tkar&#257; (H&#257;tshepset), and of the King of the South, the
+King of the North, Menkheperr&#257; (Thothmes III), who are
+endowed with life, stability, serenity, and health like R&#257;
+for ever. I performed the office of chief mouth (<i>i.e.</i> director),
+giving orders. I directed the artificers who were engaged
+on the work of the great boat of the head of the river [called]
+Userhatamen. It was inlaid (or overlaid) with the very
+best gold of the mountains, the splendour of which illumined
+all Egypt, and it was made by the King of the South, the King
+of the North, Ma&#257;tkar&#257;,<a name="FNanchor_1_129" id="FNanchor_1_129"></a><a href="#Footnote_1_129" class="fnanchor">[1]</a> in connection with the monuments
+which he made for his father Amen-R&#257;, Lord of the Thrones
+<span class="pagenum"><a name="Pg_146" id="Pg_146" title="Pg_146">[146]</a></span>of the Two Lands, who is endowed with life like R&#257; for ever.
+I performed the office of chief mouth, giving orders. I directed
+the artificers who were engaged on the work of the God-house,
+the horizon of the god, and on the work of the great
+throne, which was [made] of the very best silver-gold<a name="FNanchor_2_130" id="FNanchor_2_130"></a><a href="#Footnote_2_130" class="fnanchor">[2]</a> of
+the mountains, and of perfect work to last for ever, which
+was made by Ma&#257;tkar&#257; in connection with the monuments
+which he made for his father Amen-R&#257;, &amp;c. I performed
+the office of chief mouth, giving orders. I directed the artificers
+who were engaged on the work of the shrine (?) of Truth,
+the framework of the doors of which was of silver-gold, made
+by Ma&#257;tkar&#257;, &amp;c. I performed the office of chief mouth,
+giving orders. I directed the artificers who were engaged on
+the works of Tcheser-Tcheseru,<a name="FNanchor_3_131" id="FNanchor_3_131"></a><a href="#Footnote_3_131" class="fnanchor">[3]</a> the Temple of Millions of
+Years, the great doors of which were made of copper inlaid
+with figures in silver-gold, which was made by Ma&#257;tkar&#257;,
+&amp;c. I performed the office of chief mouth, giving orders. I
+directed the artificers who were engaged on the work of
+Kh&#257;khut, the great sanctuary of Amen, his horizon in Amen-tet,
+whereof all the doors [were made] of real cedar wood
+inlaid (or overlaid) with bronze, made by Ma&#257;tkar&#257;, &amp;c. I
+performed the office of chief mouth, giving orders. I directed
+the artificers who were engaged on the works of the House of
+Amen, it shall flourish to all eternity! whereof the pavement
+was inlaid with blocks of gold and silver, and its beauties
+were like unto those of the horizon of heaven, made by Ma&#257;tkar&#257;,
+&amp;c. I performed the office of chief mouth, giving
+orders. I directed the artificers who were engaged on the
+work of the great shrine, which was made of ebony from
+Kenset (Nubia), with a broad, high base, having steps, made
+of translucent alabaster [from the quarry] of Het-nub, made
+by Ma&#257;tkar&#257;, &amp;c. I performed the office of chief mouth,
+giving orders. I directed the artificers who were engaged on
+the works of the Great House of the god, which was plated
+<span class="pagenum"><a name="Pg_147" id="Pg_147" title="Pg_147">[147]</a></span>with silver in which figures were inlaid in gold&mdash;its splendour
+lighted up the faces of all who beheld it&mdash;made by Ma&#257;tkar&#257;,
+&amp;c. I performed the office of chief mouth, giving orders.
+I directed the artificers who were engaged on the work of
+the great broad, high doors of the temple of Karnak, which
+were covered with plates of copper inlaid with figures in
+silver-gold, made by Ma&#257;tkar&#257;, &amp;c. I performed the office
+of chief mouth, giving orders. I directed the artificers who
+were engaged on the work of the holy necklaces and pectorals,
+and on the large talismans of the great sanctuary, which were
+made of silver-gold and many different kinds of precious
+stones, made by Ma&#257;tkar&#257;, &amp;c. I performed the office of
+chief mouth, giving orders. I directed the artificers who
+were engaged on the works in connection with the two great
+obelisks, [each of which] was one hundred and eight cubits in
+height (about 162 feet) and was plated with silver-gold, the
+brilliance whereof filled all Egypt, made by Ma&#257;tkar&#257;, &amp;c. I
+performed the office of chief mouth, giving orders. I directed
+the artificers who were engaged on the work of the holy gate
+[called] "Amen-shefit," which was made of a single slab of
+copper, and of the images (?) that belonged thereto, made by
+Ma&#257;tkar&#257;, &amp;c. I directed the artificers who were engaged on
+the work of the altar-stands of Amen. These were made of an
+incalculable quantity of silver-gold, set with precious stones,
+by Ma&#257;tkar&#257;, &amp;c. I directed the artificers who were engaged
+on the work of the store-chests, which were plated with
+copper and silver-gold and inlaid with precious stones, made
+by Ma&#257;tkar&#257;, &amp;c. I directed the artificers who were engaged
+on the works of the Great Throne, and the God-house, which
+is built of granite and shall last like the firmly fixed pillars
+of the sky, made by Ma&#257;tkar&#257;, &amp;c.</p>
+
+<div class="footnote"><p><a name="Footnote_1_129" id="Footnote_1_129"></a><a href="#FNanchor_1_129"><span class="label">[1]</span></a> This queen frequently ascribed to herself male attributes.</p></div>
+
+<div class="footnote"><p><a name="Footnote_2_130" id="Footnote_2_130"></a><a href="#FNanchor_2_130"><span class="label">[2]</span></a> <i>i.e.</i> that kind of gold which is found in its natural state alloyed with
+silver.</p></div>
+
+<div class="footnote"><p><a name="Footnote_3_131" id="Footnote_3_131"></a><a href="#FNanchor_3_131"><span class="label">[3]</span></a> The "Holy of Holies," the name of H&#257;tshepset's temple at D&#275;r al-Bahar&#299;.</p></div>
+
+<p>And as for the wonderful things, and all the products of
+all the countries, and the best of the wonderful products of
+Punt, which His Majesty presented to Amen, Lord of the
+Apts, for the life, strength, and health of His Majesty, and
+with which he filled the house of this holy god, for Amen had
+given him Egypt because he knew that he would rule it
+wisely (?), behold, it was I who registered them, because I
+<span class="pagenum"><a name="Pg_148" id="Pg_148" title="Pg_148">[148]</a></span>was of strict integrity. My favour was permanent before
+[His Majesty], it never diminished, and he conferred more
+distinctions on me than on any other official about him, for
+he knew my integrity in respect of him. He knew that I
+carried out works, and that I covered my mouth (<i>i.e.</i> held
+my tongue) concerning the affairs of his palace. He made
+me the director of his palace, knowing that I was experienced
+in affairs. I held the seal of the Two Treasuries, and of the
+store of all the precious stones of every kind that were in
+the God-house of Amen in the Apts,<a name="FNanchor_1_132" id="FNanchor_1_132"></a><a href="#Footnote_1_132" class="fnanchor">[1]</a> which were filled up
+to their roofs with the tribute paid to the god. Such a thing
+never happened before, even from the time of the primeval
+god. His Majesty commanded to be made a silver-gold ...
+for the Great Hall of the festivals. [The metal] was weighed
+by the <i>heqet</i> measure for Amen, before all the people, and it
+was estimated to contain 88&frac12; <i>heqet</i> measures, which were
+equal to 8592&frac12; <i>teben</i>.<a name="FNanchor_2_133" id="FNanchor_2_133"></a><a href="#Footnote_2_133" class="fnanchor">[2]</a> It was offered to the god for the life,
+strength, and health of Ma&#257;tkar&#257;, the ever living. I received
+the <i>sennu</i> offerings which were made to Amen-R&#257;, Lord of
+the Apts; these things, all of them, took place in very truth,
+and I exaggerate not. I was vigilant, and my heart was
+perfect in respect of my lord, for I wish to rest in peace in the
+mountain of the spirit-bodies who are in the Other World
+(Khert-Neter). I wish my memory to be perpetuated on
+the earth. I wish my soul to live before the Lord of Eternity.
+I wish that the doorkeepers of the gates of the Tuat (Other
+World) may not repulse my soul, and that it may come forth
+at the call of him that shall lay offerings in my tomb, that it
+may have bread in abundance and ale in full measure, and
+that it may drink of the water from the source of the river.
+I would go in and come out like the Spirits who do what the
+gods wish, that my name may be held in good repute by the
+people who shall come in after years, and that they may
+praise me at the two seasons (morning and evening) when
+they praise the god of my city.</p>
+
+<div class="footnote"><p><a name="Footnote_1_132" id="Footnote_1_132"></a><a href="#FNanchor_1_132"><span class="label">[1]</span></a> The temples of Karnak and Luxor.</p></div>
+
+<div class="footnote"><p><a name="Footnote_2_133" id="Footnote_2_133"></a><a href="#FNanchor_2_133"><span class="label">[2]</span></a> The <i>teben</i> = 90.959 grammes.</p><br /></div>
+
+<div><span class="pagenum"><a name="Pg_149" id="Pg_149" title="Pg_149">[149]</a></span></div>
+
+<h3><span class="smcap">The Autobiography of Thaiemhetep, the Daughter
+of Her&#257;nkh</span></h3>
+
+<p>This remarkable inscription is found on a stele which is
+preserved in the British Museum (No. 1027), and which was
+made in the ninth year of King Ptolemy Philopator Philadelphus
+(71 B.C.). The text opens with a prayer to all the
+great gods of Memphis for funerary offerings, and after a
+brief address to her husband's colleagues, Thaiemhetep
+describes in detail the principal incidents of her life, and gives
+the dates of her birth, death, &amp;c., which are rarely found on
+the funerary stel&aelig; of the older period. Thaiemhetep was
+an important member of the semi-royal, great high-priestly
+family of Memphis, and her funerary inscription throws
+much light on the theology of the Ptolemaic Period.</p>
+
+<p>1. <span class="smcap">Suten-ta-hetep</span>,<a name="FNanchor_1_134" id="FNanchor_1_134"></a><a href="#Footnote_1_134" class="fnanchor">[1]</a> may Seker-Osiris, at the head of
+the House of the <span class="smcap">Ka</span> of Seker, the great god in R&#257;qet; and
+Hap-Asar (Serapis), at the head of Amentet, the king of the
+gods, King of Eternity and Governor of everlastingness;
+and Isis, the great Lady, the mother of the god, the eye of
+R&#257;, the Lady of heaven, the mistress of all the gods; and
+Nephthys, the divine sister of Horus, the 2. avenger of his
+father, the great god in R&#257;qetit; and Anubis, who is on his
+hill, the dweller in the chamber of embalmment, at the head
+of the divine hall; and all the gods and goddesses who dwell
+in the mountain of Amentet the beautiful of Hetkaptah
+(Memphis), give the offerings that come forth at the word,
+beer, and bread, and oxen, and geese, and incense, and
+unguents, and suits of apparel, and good things of all kinds
+upon their altars, to the <span class="smcap">Ka</span> of 3. the Osiris, the great princess,
+the one who is adorned, the woman who is in the highest
+favour, the possessor of pleasantness, beautiful of body,
+sweet of love in the mouth of every man, who is greatly<br /><br /></p>
+
+<div><span class="pagenum"><a name="Pg_150" id="Pg_150" title="Pg_150">[150]</a></span></div>
+
+
+<!-- ILLUSTRATION PAGE 150 -->
+
+<div class="figcenter">
+   <a name="ill_150" id="ill_150"></a>
+   <a href="images/pg_150_f.png" >
+     <img src="images/pg_150_t.png" width="396" height="700"
+        alt="The Autobiography of Thaiemhetep, the daughter of Her&#257;nkh." title="The Autobiography of Thaiemhetep, the daughter of Her&#257;nkh." /></a>
+<p class="figcenter">
+<b>The Autobiography of Thaiemhetep, the daughter of Her&#257;nkh.</b>
+</p>
+<br /><br /></div>
+
+
+<div><span class="pagenum"><a name="Pg_151" id="Pg_151" title="Pg_151">[151]</a></span></div>
+
+<p>praised by her kinsfolk, the youthful one, excellent of disposition,
+always ready to speak her words of sweetness, whose
+counsel is excellent, Thaiemhetep, whose word (or voice) is
+truth, the beloved daughter of the royal kinsman, the priest
+of Ptah, libationer of the gods of 4. White Wall (Memphis),
+priest of Menu (or Amsu), the Lord of Senut (Panopolis),
+and of Khnemu, the Lord of Smen-Heru (Ptolema&#299;s), priest
+of Horus, the Lord of Sekhem (Letopolis), chief of the mysteries
+in Aat-Beqt, chief of the mysteries in Sekhem, and in
+It, and in Kh&#257;-Hap; the daughter of the beautiful sistrum
+bearer of Ptah, the great one of his South Wall, the Lord of
+&#256;nkh-taui, Her&#257;nkh, 5. she saith:</p>
+
+<p>"Hail, all ye judges and all ye men of learning, and all
+ye high officials, and all ye nobles, and all ye people, when ye
+enter into this tomb, come ye, I pray, and hearken unto
+what befell me.</p>
+
+<p>"The ninth day of the fourth month <a name="FNanchor_2_135" id="FNanchor_2_135"></a><a href="#Footnote_2_135" class="fnanchor">[2]</a> of the season Akhet
+of the ninth year under the Majesty of the King of the Two
+Lands, the god Philopator, Philadelphus, Osiris the Young,
+the Son of R&#257;, the lord of the Crowns of the South and of
+the North, Ptolemy, the ever living, beloved of Ptah and Isis,
+6. [was] the day whereon I was born.</p>
+
+<p>"On the ... day of the third month <a name="FNanchor_3_136" id="FNanchor_3_136"></a><a href="#Footnote_3_136" class="fnanchor">[3]</a> of the season
+Shemu of the twenty-third year under the Majesty of this
+same Lord of the Two Lands, my father gave me to wife to
+the priest of Ptah, the scribe of the library of divine books,
+the priest of the Tuat Chamber, <a name="FNanchor_4_137" id="FNanchor_4_137"></a><a href="#Footnote_4_137" class="fnanchor">[4]</a> the libationer of the gods
+of the Wall, the superintendent of the priests of the gods and
+goddesses of the North and South, the two eyes of the King
+of Upper Egypt, the two ears of the King of Lower Egypt,
+the second of the king in raising up the Tet pillar, <a name="FNanchor_5_138" id="FNanchor_5_138"></a><a href="#Footnote_5_138" class="fnanchor">[5]</a> the staff
+of the king [when] brought into the temples, 7. the Erp&#257; in
+the throne chamber of Keb, the Kher-heb (precentor) in the
+seat of Thoth, the repeater (or herald) of the tillage of the
+<span class="pagenum"><a name="Pg_152" id="Pg_152" title="Pg_152">[152]</a></span>Ram-god, who turneth aside the Utchat (sacred eye), who
+approacheth the Utchat by the great Ram of gold (?), who
+seeth the setting of the great god [who] is born when it is
+fettered, the Ur-kherp-hem,<a name="FNanchor_6_139" id="FNanchor_6_139"></a><a href="#Footnote_6_139" class="fnanchor">[6]</a> Pa-sher-en-Ptah, the son of a
+man who held like offices, Peta-Bast, whose word (or voice)
+is truth, born of 8. the great decorated sistrum bearer and
+tambourine woman of Ptah, the great one of his South Wall,
+the Lord of &#256;nkh-taui, whose word (or voice) is truth.</p>
+
+<p>"And the heart of the Ur-kherp-hem rejoiced in her exceedingly.
+I bore to him a child three times, but I did not
+bear a man child besides these three daughters. And I and
+the Ur-kherp-hem prayed to 9. the Majesty of this holy god,
+who [worketh] great wonders and bestoweth happiness (?),
+who giveth a son to him that hath one not, and Imhetep, the
+son of Ptah, hearkened unto our words, and he accepted his
+prayers. And the Majesty of this god came unto this Ur-kherp-hem
+during [his] sleep, and said unto him, 10. 'Let
+there be built a great building in the form of a large hall [for
+the lord of] &#256;nkh-taui, in the place where his body is wrapped
+up (or concealed), and in return for this I will give thee a man
+child.' And the Ur-kherp-hem woke up out of his sleep after
+these [words], and he smelt the ground before this holy god.
+And he laid them (<i>i.e.</i> the words) before the priests, 11. and
+the chief of the mysteries, and the libationers, and the artisans
+of the House of Gold, at one time, and he despatched them
+to make the building perfect in the form of a large, splendid
+funerary hall. And they did everything according as he
+had said. And he performed the ceremony of 'Opening the
+Mouth' for this holy god, and he made to him a great offering
+of the beautiful offerings of every kind, and he bestowed
+upon him sculptured images 12. for the sake of this god, and
+he made happy their hearts with offerings of all kinds in
+return for this [promise].</p>
+
+<p>"Then I conceived a man child, and I brought him forth
+on the <ins class="correction" title="Transcriber's Note: The original text reads 'fifteeenth'">fifteenth</ins> day of the third month<a name="FNanchor_7_140" id="FNanchor_7_140"></a><a href="#Footnote_7_140" class="fnanchor">[7]</a> of the season
+Shemu of the sixth year, at the eighth hour of the day, under
+<span class="pagenum"><a name="Pg_153" id="Pg_153" title="Pg_153">[153]</a></span>the Majesty of the Queen, the Lady of the Two Lands,
+Cleopatra, Life, Strength, Health [be to her!], 13. [the day] of
+the festival of 'things on the altar' of this holy god, Imhetep,
+the son of Ptah, his form being like unto that of the son of
+Him that is south of his wall (<i>i.e.</i> Ptah), great rejoicings on
+account of him were made by the inhabitants of White Wall
+(Memphis), and there were given to him his name of Imhetep
+and the surname of Peta-Bast, and all the people rejoiced
+in him. 14.</p>
+
+<p>"The sixteenth day of the second month<a name="FNanchor_8_141" id="FNanchor_8_141"></a><a href="#Footnote_8_141" class="fnanchor">[8]</a> of the season
+Pert of the tenth year was the day on which I died. My
+husband, the priest and divine father of Ptah, the priest of
+Osiris, Lord of Rastau, the priest of the King of the South,
+the King of the North, the Lord of the Two Lands, Ptolemy,
+whose word is truth, the chief of the mysteries of the House
+of Ptah, the chief of the mysteries of heaven, earth, and the
+Other World, the chief of the mysteries of Rastau, the chief
+of the mysteries of R&#257;qet, the Ur-kherp-hem, Pa-sher-en-Ptah,
+placed me in Am-urtet, 15. he performed for me all the rites
+and ceremonies which are [performed] for the dead who are
+buried in a fitting manner, he had me made into a beautiful
+mummy, and caused me to be laid to rest in his tomb behind
+R&#257;qet.</p>
+
+<p>"Hail, brother, husband, friend! O Ur-kherp-hem,
+cease not to drink, to eat, to drink wine, 16. to enjoy the love
+of women, and to pass thy days happily; follow thy heart
+(or desire) day and night. Set not sorrow in thy heart, for
+oh, are the years [which we pass] so many on the earth [that
+we should do this]? For Amentet is a land where black
+darkness cannot be pierced by the eye, and it is a place of
+restraint (or misery) for him that dwelleth therein. The
+holy ones [who are there] sleep in their forms. They wake
+not 17. up to look upon their friends, they see not their
+fathers [and] their mothers, and their heart hath no desire
+for their wives [and] their children. The living water of the
+earth is for those who are on it, stagnant water is for me.
+It cometh 18. to him that is upon the earth. Stagnant is
+<span class="pagenum"><a name="Pg_154" id="Pg_154" title="Pg_154">[154]</a></span>the water which is for me. I know not the place wherein
+I am. Since I arrived at this valley of the dead I long for
+running water. I say, 'Let not my attendant remove the
+pitcher from the stream.' 19. O that one would turn my
+face to the north wind on the bank of the stream, and I cry
+out for it to cool the pain that is in my heart. He whose
+name is 'Arniau'<a name="FNanchor_9_142" id="FNanchor_9_142"></a><a href="#Footnote_9_142" class="fnanchor">[9]</a> calleth everyone to him, and they come
+to him with quaking hearts, and they are terrified through
+their fear of him. 20. By him is no distinction made between
+gods and men, with him princes are even as men of no account.
+His hand is not turned away from all those who love him,
+for he snatcheth away the babe from his mother's [breast]
+even as he doth the aged man. He goeth about on his way,
+and all men fear him, and [though] they make supplication
+before him, he turneth not his face away from them. Useless
+is it to make entreaty to him, 21. for he hearkeneth not
+unto him that maketh supplication unto him, and even though
+he shall present unto him offerings and funerary gifts of all
+kinds, he will not regard them.</p>
+
+<p>"Hail, all ye who arrive in this funeral mountain, present
+ye unto me offerings, cast incense into the flame and pour
+out libations at every festival of Amentet."</p>
+
+<p>The scribe and sculptor, the councillor, the chief of the
+mysteries of the House of Shent in Tenen, the priest of
+Horus, Imhetep, the son of the priest Kh&#257;-Hap, whose word
+(or voice) is truth, cut this inscription.</p>
+
+<div class="footnote"><p><a name="Footnote_1_134" id="Footnote_1_134"></a><a href="#FNanchor_1_134"><span class="label">[1]</span></a> These words mean, "The king gives an offering," and the formula is
+as old at least as the fourth dynasty. It is obvious that the king could not
+make a funerary gift to every one who died, but the words are always found
+in funerary texts down to the latest times.</p></div>
+
+<div class="footnote"><p><a name="Footnote_2_135" id="Footnote_2_135"></a><a href="#FNanchor_2_135"><span class="label">[2]</span></a> October-November.</p></div>
+
+<div class="footnote"><p><a name="Footnote_3_136" id="Footnote_3_136"></a><a href="#FNanchor_3_136"><span class="label">[3]</span></a> May-June.</p></div>
+
+<div class="footnote"><p><a name="Footnote_4_137" id="Footnote_4_137"></a><a href="#FNanchor_4_137"><span class="label">[4]</span></a> The Hall of Offerings in the tomb.</p></div>
+
+<div class="footnote"><p><a name="Footnote_5_138" id="Footnote_5_138"></a><a href="#FNanchor_5_138"><span class="label">[5]</span></a> The raising of the Tet pillar was an important ceremony, which was
+performed at the annual miracle-play of Osiris; it symbolised resurrection.</p></div>
+
+<div class="footnote"><p><a name="Footnote_6_139" id="Footnote_6_139"></a><a href="#FNanchor_6_139"><span class="label">[6]</span></a> This was the official title of the high-priest of Memphis.</p></div>
+
+<div class="footnote"><p><a name="Footnote_7_140" id="Footnote_7_140"></a><a href="#FNanchor_7_140"><span class="label">[7]</span></a> May-June.</p></div>
+
+<div class="footnote"><p><a name="Footnote_8_141" id="Footnote_8_141"></a><a href="#FNanchor_8_141"><span class="label">[8]</span></a> December&mdash;January.</p></div>
+
+<div class="footnote"><p><a name="Footnote_9_142" id="Footnote_9_142"></a><a href="#FNanchor_9_142"><span class="label">[9]</span></a> The great Death-god.</p></div>
+
+
+<p class="return"><a href="#contents">[TABLE OF CONTENTS]</a></p>
+
+
+<div><span class="pagenum"><a name="Pg_155" id="Pg_155" title="Pg_155">[155]</a></span></div>
+
+<hr style="width: 65%;" />
+<h2><a name="CHAPTER_X" id="CHAPTER_X"></a>CHAPTER X</h2>
+
+<h3>TALES OF TRAVEL AND ADVENTURE<br /><br /></h3>
+
+
+<h3><span class="smcap">The Story of Sanehat</span></h3>
+
+<p>The text of this very interesting story is found written in
+the hieratic character upon papyri which are preserved in
+Berlin. The narrative describes events which are said to
+have taken place under one of the kings of the twelfth
+dynasty, and it is very possible that the foundation of this
+story is historical. The hero is himself supposed to relate
+his own adventures thus:</p>
+
+<p>The Erp&#257;, the Duke, the Chancellor of the King of the
+North, the <i>smer uati</i>, the judge, the &#256;ntchmer of the marches,
+the King in the lands of the Nubians, the veritable royal
+kinsman loving him, the member of the royal bodyguard,
+Sanehat, saith: I am a member of the bodyguard of his
+lord, the servant of the King, and of the house of Neferit, the
+feudal chieftainess, the Erp&#257;t princess, the highly favoured
+lady, the royal wife of Usertsen, whose word is truth in
+Khnemetast, the royal daughter of Amenemh&#257;t, whose
+word is truth in Qanefer. On the seventh day of the third
+month of the season Akhet, in the thirtieth year [of his
+reign], the god drew nigh to his horizon, and the King of the
+South, the King of the North, Sehetepabr&#257;,<a name="FNanchor_1_143" id="FNanchor_1_143"></a><a href="#Footnote_1_143" class="fnanchor">[1]</a> ascended into
+heaven, and was invited to the Disk, and his divine members
+mingled with those of him that made him. The King's
+House was in silence, hearts were bowed down in sorrow,
+the two Great Gates were shut fast, the officials sat motionless,
+and the people mourned.</p>
+
+<div class="footnote"><p><a name="Footnote_1_143" id="Footnote_1_143"></a><a href="#FNanchor_1_143"><span class="label">[1]</span></a> <i>i.e.</i> Amenemh&#257;t II.</p></div>
+
+<p>Now behold [before his death] His Majesty had despatched
+<span class="pagenum"><a name="Pg_156" id="Pg_156" title="Pg_156">[156]</a></span>an army to the Land of the Themehu, under the command
+of his eldest son, the beautiful god Usertsen. And he went
+and raided the desert lands in the south, and captured slaves
+from the Thehenu (Libyans), and he was at that moment
+returning and bringing back Libyan slaves and innumerable
+beasts of every kind. And the high officers of the Palace
+sent messengers into the western country to inform the
+King's son concerning what had taken place in the royal
+abode. And the messengers found him on the road, and they
+came to him by night and asked him if it was not the proper
+time for him to hasten his return, and to set out with his
+bodyguard without letting his army in general know of his
+departure. They also told him that a message had been
+sent to the princes who were in command of the soldiers in
+his train not to proclaim [the matter of the King's death] to
+any one else.</p>
+
+<p>Sanehat continues: When I heard his voice speaking I
+rose up and fled. My heart was cleft in twain, my arms
+dropped by my side, and trembling seized all my limbs. I
+ran about distractedly, hither and thither, seeking a hiding-place.
+I went into the thickets in order to find a place
+wherein I could travel without being seen. I made my
+way upstream, and I decided not to appear in the Palace,
+for I did not know but that deeds of violence were taking
+place there. And I did not say, "Let life follow it," but I
+went on my way to the district of the Sycamore. Then I
+came to the Lake (or Island) of Seneferu, and I passed the
+whole day there on the edge of the plain. On the following
+morning I continued my journey, and a man rose up immediately
+in front of me on the road, and he cried for mercy;
+he was afraid of me. When the night fell I walked into the
+village of Nekau, and I crossed the river in an <i>usekht</i> boat
+without a rudder, by the help of the wind from the west.
+And I travelled eastwards of the district of Aku, by the pass
+of the goddess Herit, the Lady of the Red Mountain. Then
+I allowed my feet to take the road downstream, and I travelled
+on to Anebuheq, the fortress that had been built to drive
+back the Satiu (nomad marauders), and to hold in check
+<span class="pagenum"><a name="Pg_157" id="Pg_157" title="Pg_157">[157]</a></span>the tribes that roamed the desert. I crouched down in the
+scrub during the day to avoid being seen by the watchmen
+on the top of the fortress. I set out again on the march,
+when the night fell, and when daylight fell on the earth
+I arrived at Peten, and I rested myself by the Lake of Kamur.
+Then thirst came upon me and overwhelmed me. I suffered
+torture. My throat was burnt up, and I said, "This indeed
+is the taste of death." But I took courage, and collected
+my members (<i>i.e.</i> myself), for I heard the sounds that are
+made by flocks and herds. Then the Satiu of the desert
+saw me, and the master of the caravan who had been in
+Egypt recognised me. And he rose up and gave me some
+water, and he warmed milk [for me], and I travelled with
+the men of his caravan, and thus I passed through one country
+after the other [in safety]. I avoided the land of Sunu and
+I journeyed to the land of Qetem, where I stayed for a year
+and a half.</p>
+
+<p>And &#256;mmuiansha, the Sh&#275;kh of Upper Thennu, took me
+aside and said unto me, "Thou wilt be happy with me, for
+thou wilt hear the language of Egypt." Now he said this
+because he knew what manner of man I was, for he had heard
+the people of Egypt who were there with him bear testimony
+concerning my character. And he said unto me, "Why and
+wherefore hast thou come hither? Is it because the departure
+of King Sehetepabr&#257; from the Palace to the horizon
+hath taken place, and thou didst not know what would be
+the result of it?" Then I spake unto him with words of
+deceit, saying, "I was among the soldiers who had gone to the
+land of Themeh. My heart cried out, my courage failed
+me utterly, it made me follow the ways over which I fled.
+I hesitated, but felt no regret. I did not hearken unto any
+evil counsel, and my name was not heard on the mouth of
+the herald. How I came to be brought into this country
+I know not; it was, perhaps, by the Providence of God."</p>
+
+<p>And &#256;mmuiansha said unto me, "What will become of
+the land without that beneficent god the terror of whom passed
+through the lands like the goddess Sekhmet in a year of pestilence?"
+Then I made answer unto him, saying, "His
+<span class="pagenum"><a name="Pg_158" id="Pg_158" title="Pg_158">[158]</a></span>son shall save us. He hath entered the Palace, and hath
+taken possession of the heritage of his father. Moreover, he
+is the god who hath no equal, and no other can exist beside
+him, the lord of wisdom, perfect in his plans, of good will
+when he passeth decrees, and one cometh forth and goeth
+in according to his ordinance. He reduced foreign lands to
+submission whilst his father [sat] in the Palace directing
+him in the matters which had to be carried out. He is mighty
+of valour, he slayeth with his sword, and in bravery he hath
+no compeer. One should see him attacking the nomads of
+the desert, and pouncing upon the robbers of the highway!
+He beateth down opposition, he smiteth arms helpless, his
+enemies cannot be made to resist him. He taketh vengeance,
+he cleaveth skulls, none can stand up before him. His
+strides are long, he slayeth him that fleeth, and he who turneth
+his back upon him in flight never reacheth his goal.
+When attacked his courage standeth firm. He attacketh
+again and again, and he never yieldeth. His heart is bold
+when he seeth the battle array, he permitteth none to sit
+down behind. His face is fierce [as] he rusheth on the
+attacker. He rejoiceth when he taketh captive the chief
+of a band of desert robbers. He seizeth his shield, he raineth
+blows upon him, but he hath no need to repeat his attack,
+for he slayeth his foe before he can hurl his spear at him.
+Before he draweth his bow the nomads have fled, his arms
+are like the souls of the Great Goddess. He fighteth, and
+if he reacheth his object of attack he spareth not, and he
+leaveth no remnant. He is beloved, his pleasantness is
+great, he is the conqueror, and his town loveth him more
+than herself; she rejoiceth in him more than in her god, and
+men throng about him with rejoicings. He was king and
+conqueror before his birth, and he hath worn his crowns
+since he was born. He hath multiplied births, and he it is
+whom God hath made to be the joy of this land, which he
+hath ruled, and the boundaries of which he hath enlarged.
+He hath conquered the Lands of the South, shall he not
+conquer the Lands of the North? He hath been created
+to smite the hunters of the desert, and to crush the tribes
+<span class="pagenum"><a name="Pg_159" id="Pg_159" title="Pg_159">[159]</a></span>that roam the sandy waste...." Then the Sh&#275;kh of Upper
+Thennu said unto me, "Assuredly Egypt is a happy country
+in that it knoweth his vigour. Verily, as long as thou tarriest
+with me I will do good unto thee."</p>
+
+<p>And he set me before his children, and he gave me his
+eldest daughter to wife, and he made me to choose for myself
+a very fine territory which belonged to him, and which lay
+on the border of a neighbouring country, and this beautiful
+region was called Aa. In it there are figs, and wine is
+more abundant than water. Honey is plentiful, oil existeth
+in large quantities, and fruits of every kind are on the trees
+thereof. Wheat, barley, herds of cattle, and flocks of sheep
+and goats are there in untold numbers. And the Sh&#275;kh
+showed me very great favour, and his affection for me was
+so great that he made me Sh&#275;kh of one of the best tribes in
+his country. Bread-cakes were made for me each day, and
+each day wine was brought to me with roasted flesh and wild
+fowl, and the wild creatures of the plain that were caught
+were laid before me, in addition to the game which my
+hunting dogs brought in. Food of all kinds was made for
+me, and milk was prepared for me in various ways. I passed
+many years in this manner, and my children grew up into
+fine strong men, and each one of them ruled his tribe. Every
+ambassador on his journey to and from Egypt visited me.
+I was kind to people of every class. I gave water to the
+thirsty man. I suppressed the highway robber. I directed
+the operations of the bowmen of the desert, who marched
+long distances to suppress the hostile Sh&#275;khs, and to reduce
+their power, for the Sh&#275;kh of Thennu had appointed me
+General of his soldiers many years before this. Every
+country against which I marched I terrified into submission.
+I seized the crops by the wells, I looted the flocks and herds,
+I carried away the people and their slaves who ate their
+bread, I slew the men there. Through my sword and bow,
+and through my well-organised campaigns, I was highly
+esteemed in the mind of the Sh&#275;kh, and he loved me, for he
+knew my bravery, and he set me before his children when
+he saw the bravery of my arms.</p>
+
+<p><span class="pagenum"><a name="Pg_160" id="Pg_160" title="Pg_160">[160]</a></span>Then a certain mighty man of valour of Thennu came and
+reviled me in my tent; he was greatly renowned as a man of
+war, and he was unequalled in the whole country, which he
+had conquered. He challenged me to combat, being urged
+to fight by the men of his tribe, and he believed that he could
+conquer me, and he determined to take my flocks and herds
+as spoil. And the Sh&#275;kh took counsel with me about the
+challenge, and I said, "I am not an acquaintance of his,
+and I am by no means a friend of his. Have I ever visited
+him in his domain or entered his door, or passed through his
+compound? [Never!] He is a man whose heart becometh
+full of evil thoughts, whensoever he seeth me, and he wisheth
+to carry out his fell design and plunder me. He is like a
+wild bull seeking to slay the bull of a herd of tame cattle so
+that he may make the cows his own. Or rather he is a mere
+braggart who wisheth to seize the property which I have
+collected by my prudence, and not an experienced warrior.
+Or rather he is a bull that loveth to fight, and that loveth
+to make attacks repeatedly, fearing that otherwise some
+other animal will prove to be his equal. If, however, his
+heart be set upon fighting, let him declare [to me] his intention.
+Is God, Who knoweth everything, ignorant of what
+he hath decided to do?"</p>
+
+<p>And I passed the night in stringing my bow, I made ready
+my arrows of war, I unsheathed my dagger, and I put all my
+weapons in order. At daybreak the tribes of the land of
+Thennu came, and the people who lived on both sides of it
+gathered themselves together, for they were greatly concerned
+about the combat, and they came and stood up round about
+me where I stood. Every heart burned for my success,
+and both men and women uttered cries (or exclamations),
+and every heart suffered anxiety on my behalf, saying,
+"Can there exist possibly any man who is a mightier fighter
+and more doughty as a man of war than he?" Then mine
+adversary grasped his shield, and his battle-axe, and his
+spears, and after he had hurled his weapons at me, and I
+had succeeded in avoiding his short spears, which arrived
+harmlessly one after the other, he became filled with fury,
+<span class="pagenum"><a name="Pg_161" id="Pg_161" title="Pg_161">[161]</a></span>and making up his mind to attack me at close quarters he
+threw himself upon me. And I hurled my javelin at him,
+which remained fast in his neck, and he uttered a long cry
+and fell on his face, and I slew him with his own weapons.
+And as I stood upon his back I shouted the cry of victory,
+and every &#256;amu man (<i>i.e.</i> Asiatic) applauded me, and I
+gave thanks to Menthu;<a name="FNanchor_1_144" id="FNanchor_1_144"></a><a href="#Footnote_1_144" class="fnanchor">[1]</a> and the slaves of my opponent
+mourned for their lord. And the Sh&#275;kh &#256;mmuiansha took
+me in his arms and embraced me. I carried off his (<i>i.e.</i> the
+opponent's) property. I seized his cattle as spoil, and what
+he meditated doing to me I did unto him. I took possession
+of the contents of his tent, I stripped his compound, I became
+rich, I increased my store of goods, and I added greatly
+to the number of my cattle.</p>
+
+<div class="footnote"><p><a name="Footnote_1_144" id="Footnote_1_144"></a><a href="#FNanchor_1_144"><span class="label">[1]</span></a> The War-god of Thebes.</p></div>
+
+<p>Thus did God prosper the man who made Him his support.
+Thus that day was washed (<i>i.e.</i> satisfied) the heart of the man
+who was compelled to make his escape from his own into
+another country. Thus that day the integrity of the man
+who was once obliged to take to flight as a miserable fugitive
+was proven in the sight of all the Court. Once I was a wanderer
+wandering about hungry, and now I can give bread to
+my neighbours. Once I had to flee naked from my country,
+and now I am the possessor of splendid raiment, and of
+apparel made of the finest byssus. Once I was obliged to
+do my own errands and to fetch and carry for myself, and now
+I am the master of troops of servants. My house is beautiful,
+my estate is spacious, and my name is repeated in the
+Great House. O Lord of the gods, who hath ordered my
+goings, I will offer propitiatory offerings unto Thee: I beseech
+Thee to restore me to Egypt, and O be Thou pleased
+most graciously to let me once again look upon the spot
+where my mind dwelleth for hours [at a time]! How great
+a boon would it be for me to cleanse my body in the land of
+my birth! Let, I pray, a period of happiness attend me,
+and may God give me peace. May He dispose events in
+such a way that the close of the career of the man who hath
+suffered misery, whose heart hath seen sorrow, who hath
+<span class="pagenum"><a name="Pg_162" id="Pg_162" title="Pg_162">[162]</a></span>wandered into a strange land, may be happy. Is He not at
+peace with me this day? Surely He shall hearken to him
+that is afar off.... Let the King of Egypt be at peace
+with me, and may I live upon his offerings. Let me salute
+the Mistress of the Land (<i>i.e.</i> the Queen) who is in his palace,
+and let me hear the greetings of her children. O would that
+my members could become young again! For now old age
+is stealing on me. Infirmity overtaketh me. Mine eyes
+refuse to see, my hands fall helpless, my knees shake, my
+heart standeth still, the funerary mourners approach and they
+will bear me away to the City of Eternity, wherein I shall
+become a follower of Nebertcher. She will declare to me
+the beauties of her children, and they shall traverse it with me.</p>
+
+<p>Behold now, the Majesty of the King of Egypt, Kheperkar&#257;,
+whose word is truth, having spoken concerning the various
+things that had happened to me, sent a messenger to me
+bearing royal gifts, such as he would send to the king of a
+foreign land, with the intention of making glad the heart of
+thy servant now [speaking], and the princes of his palace
+made me to hear their salutations. And here is a copy of
+the document, which was brought to thy servant [from the
+King] instructing him to return to Egypt.</p>
+
+<p>"The royal command of the Horus, &#256;nkh-mestu, Lord
+of Nekhebet and Uatchet, &#256;nkh-mestu, King of the South,
+King of the North, Kheperkar&#257;, the son of R&#257;, Amenemh&#257;t,
+the everliving, to my follower Sanehat. This royal
+order is despatched unto thee to inform thee. Thou hast
+travelled about everywhere, in one country after another,
+having set out from Qetem and reached Thennu, and thou
+hast journeyed from place to place at thine own will and
+pleasure. Observe now, what thou hast done [unto others,
+making them to obey thee], shall be done unto thee. Make
+no excuses, for they shall be set aside; argue not with [my]
+officials, for thy arguments shall be refuted. Thy heart
+shall not reject the plans which thy mind hath formulated.
+Thy Heaven (<i>i.e.</i> the Queen), who is in the Palace, is stable
+and flourishing at this present time, her head is crowned with
+the sovereignty of the earth, and her children are in the
+<span class="pagenum"><a name="Pg_163" id="Pg_163" title="Pg_163">[163]</a></span>royal chambers of the Palace. Lay aside the honours which
+thou hast, and thy life of abundance (or luxury), and journey
+to Egypt. Come and look upon thy native land, the land
+where thou wast born, smell the earth (<i>i.e.</i> do homage) before
+the Great Gate, and associate with the nobles thereof. For
+at this time thou art beginning to be an old man, and thou
+canst no longer produce sons, and thou hast [ever] in thy
+mind the day of [thy] burial, when thou wilt assume the form
+of a servant [of Osiris]. The unguents for thine embalmment
+on the night [of mummification] have been set apart
+for thee, together with thy mummy swathings, which are
+the work of the hands of the goddess Tait. Thy funerary
+procession, which will march on the day of thy union with
+the earth, hath been arranged, and there are prepared for
+thee a gilded mummy-case, the head whereof is painted
+blue, and a canopy made of <i>mesket</i> wood. Oxen shall draw
+thee [to the tomb], the wailing women shall precede thee,
+the funerary dances shall be performed, those who mourn
+thee shall be at the door of thy tomb, the funerary offerings
+dedicated to thee shall be proclaimed, sacrifices shall be
+offered for thee with thy oblations, and thy funerary edifice
+shall be built in white stone, side by side with those of the
+princes and princesses. Thy death must not take place in
+a foreign land, the &#256;amu folk shall not escort thee [to thy
+grave], thou shalt not be placed in the skin of a ram when
+thy burial is effected; but at thy burial there shall be ... and
+the smiting of the earth, and when thou departest lamentations
+shall be made over thy body."</p>
+
+<p>When this royal letter reached me I was standing among
+the people of my tribe, and when it had been read to me I
+threw myself face downwards on the ground, and bowed
+until my head touched the dust, and I clasped the document
+reverently to my breast. Then [I rose up] and walked to
+and fro in my abode, rejoicing and saying, "How can these
+things possibly be done to thy servant who is now speaking,
+whose heart made him to fly into foreign lands [where dwell]
+peoples who stammer in their speech? Assuredly it is a good
+and gracious thought [of the King] to deliver me from death
+<span class="pagenum"><a name="Pg_164" id="Pg_164" title="Pg_164">[164]</a></span>[here], for thy Ka (<i>i.e.</i> double) will make my body to end
+[its existence] in my native land."</p>
+
+<p>Here is a copy of the reply that was made by the servant
+of the Palace, Sanehat, to the above royal document:</p>
+
+<p>"In peace the most beautiful and greatest! Thy <span class="smcap">Ka</span>
+knoweth of the flight which thy servant, who is now speaking,
+made when he was in a state of ignorance, O thou beautiful
+god, Lord of Egypt, beloved of R&#257;, favoured of Menthu,
+the Lord of Thebes. May Amen-R&#257;, lord of the thrones of
+the Two Lands, and Sebek, and R&#257;, and Horus, and Hathor,
+and Tem and his Company of the Gods, and Neferbaiu, and
+Semsuu, and Horus of the East, and Nebt-Amehet, the
+goddess who is joined to thy head, and the Tchatchau gods
+who preside over the Nile flood, and Menu, and Heru-khenti-semti,
+and Urrit, the Lady of Punt, and Nut, and Heru-ur
+(Haroeris), and R&#257;, and all the gods of Tamera (Egypt), and
+of the Islands of the Great Green Sea (<i>i.e.</i> Mediterranean),
+bestow upon thee a full measure of their good gifts, and grant
+life and serenity to thy nostrils, and may they grant unto thee
+an eternity which hath no limit, and everlastingness which
+hath no bounds! May thy fear penetrate and extend into
+all countries and mountains, and mayest thou be the possessor
+of all the region which the sun encircleth in his course. This
+is the prayer which thy servant who now speaketh maketh
+on behalf of his lord who hath delivered him from Ament.</p>
+
+<p>"The lord of knowledge who knoweth men, the Majesty
+of the Setepsa abode (<i>i.e.</i> the Palace), knoweth well that his
+servant who is now speaking was afraid to declare the matter,
+and that to repeat it was a great thing. The great god (<i>i.e.</i>
+the King), who is the counterpart of R&#257;, hath done wisely
+in what he hath done, and thy servant who now speaketh
+hath meditated upon it in his mind, and hath made himself
+to conform to his plans. Thy Majesty is like unto Horus,
+and the victorious might of thine arms hath conquered the
+whole world. Let thy Majesty command that Maka [chief
+of] the country of Qetma, and Khentiaaush [chief of] Khent-Keshu,
+and Menus [chief of] the lands of the Fenkhu, be
+brought hither, and these Governors will testify that these
+<span class="pagenum"><a name="Pg_165" id="Pg_165" title="Pg_165">[165]</a></span>things have come to pass at the desire of thy <span class="smcap">Ka</span> (<i>i.e.</i> double),
+and that Thenu doth not speak words of overboldness to thee,
+and that she is as [obedient as] thy hunting dogs. Behold,
+the flight, which thy servant who is now speaking made,
+was made by him as the result of ignorance; it was not
+wilful, and I did not decide upon it after careful meditation.
+I cannot understand how I could ever have separated myself
+from my country. It seemeth to me now to have been the
+product of a dream wherein a man who is in the swamps of
+the Delta imagineth himself to be in Abu (Elephantine, or
+Syene), or of a man who whilst standing in fertile fields
+imagineth himself to be in the deserts of the S&#363;d&#257;n. I fear
+nothing and no man can make with truth [accusations]
+against me. I have never turned my ear to disloyal plottings,
+and my name hath never been in the mouth of the
+crier [of the names of proscribed folk]; though my members
+quaked, and my legs shook, my heart guided me, and the God
+who ordained this flight of mine led me on. Behold, I am
+not a stiff-necked man (or rebel), nay, I held in honour [the
+King], for I knew the land of Egypt and that R&#257; hath made
+thy fear to exist everywhere in Egypt, and the awe of thee
+to permeate every foreign land. I beseech thee to let me
+enter my native land. I beseech thee to let me return to
+Egypt. Thou art the apparel of the horizon. The Disk
+(<i>i.e.</i> the Sun) shineth at thy wish. One drinketh the water
+of the river Nile at thy pleasure. One breatheth the air
+of heaven when thou givest the word of command. Thy
+servant who now speaketh will transfer the possessions
+which he hath gotten in this land to his kinsfolk. And as
+for the embassy of thy Majesty which hath been despatched
+to the servant who now speaketh, I will do according to thy
+Majesty's desire, for I live by the breath which thou givest,
+O thou beloved of R&#257;, Horus, and Hathor, and thy holy
+nostrils are beloved of Menthu, Lord of Thebes; mayest
+thou live for ever!"</p>
+
+<p>And I tarried one day in the country of Aa in order to
+transfer my possessions to my children. My eldest son
+attended to the affairs of the people of my settlement, and
+<span class="pagenum"><a name="Pg_166" id="Pg_166" title="Pg_166">[166]</a></span>the men and women thereof (<i>i.e.</i> the slaves), and all my possessions
+were in his hand, and all my children, and all my
+cattle, and all my fruit trees, and all my palm plantations
+and groves. Then thy servant who is now speaking set
+out on his journey and travelled towards the South. When
+I arrived at Heruuatu, the captain of the frontier patrol
+sent a messenger to inform the Court of my arrival. His
+Majesty sent a courteous overseer of the servants of the
+Palace, and following him came large boats laden with gifts
+from the King for the soldiers of the desert who had escorted
+me and guided me to the town of Heruuatu. I addressed
+each man among them by name and every toiler had that
+which belonged to him. I continued my journey, the wind
+bore me along, food was prepared for me and drink made
+ready for me, and the best of apparel (?), until I arrived at
+Athettaui.<a name="FNanchor_1_145" id="FNanchor_1_145"></a><a href="#Footnote_1_145" class="fnanchor">[1]</a> On the morning of the day following my arrival,
+five officials came to me, and they bore me to the Great House,
+and I bowed low until my forehead touched the ground before
+him. And the princes and princesses were standing waiting
+for me in the <i>umtet</i> chamber, and they advanced to meet me
+and to receive me, and the <i>smeru</i> officials conducted me into
+the hall, and led me to the privy chamber of the King, where
+I found His Majesty [seated] upon the Great Throne in the
+<i>umtet</i> chamber of silver-gold. I arrived there, I raised myself
+up after my prostrations, and I knew not that I was in his
+presence. Then this god (<i>i.e.</i> the King) spake unto me
+harshly, and I became like unto a man who is confounded
+in the darkness; my intelligence left me, my limbs quaked,
+my heart was no longer in my body, and I knew not whether
+I was dead or alive. Then His Majesty said unto one of his
+high officials, "Raise him, and let him speak unto me." And
+His Majesty said unto me, "Thou hast come then! Thou
+hast smitten foreign lands and thou hast travelled, but now
+weakness hath vanquished thee, thou hast become old, and
+the infirmities of thy body are many. The warriors of the
+desert shall not escort thee [to thy grave] ... wilt thou not
+speak and declare thy name?" And I was afraid to contradict
+<span class="pagenum"><a name="Pg_167" id="Pg_167" title="Pg_167">[167]</a></span>him, and I answered him about these matters like a
+man who was stricken with fear. Thus did my Lord speak
+to me.</p>
+
+<div class="footnote"><p><a name="Footnote_1_145" id="Footnote_1_145"></a><a href="#FNanchor_1_145"><span class="label">[1]</span></a> A fortified town a little to the south of Memphis.</p></div>
+
+<p>And I answered and said, "The matter was not of my
+doing, for, behold, it was done by the hand of God; bodily
+terror made me to flee according to what was ordained. But,
+behold, I am here in thy presence! Thou art life. Thy
+Majesty doeth as thou pleasest." And the King dismissed
+the royal children, and His Majesty said unto the Queen,
+"Look now, this is Sanehat who cometh in the guise of an
+Asiatic, and who hath turned himself into a nomad warrior
+of the desert." And the Queen laughed a loud hearty laugh,
+and the royal children cried out with one voice before His
+Majesty, saying, "O Lord King, this man cannot really be
+Sanehat"; and His Majesty said, "It is indeed!"</p>
+
+<p>Then the royal children brought their instruments of
+music, their <i>menats</i> and their sistra, and they rattled their
+sistra, and they passed backwards and forwards before His
+Majesty, saying, "Thy hands perform beneficent acts, O
+King. The graces of the Lady of Heaven rest [upon thee].
+The goddess Nubt giveth life to thy nostrils, and the Lady
+of the Stars joineth herself to thee, as thou sailest to the South
+wearing the Crown of the North, and to the North wearing
+the Crown of the South. Wisdom is stablished in the mouth
+of Thy Majesty, and health is on thy brow. Thou strikest
+terror into the miserable wretches who entreat thy mercy.
+Men propitiate thee, O Lord of Egypt, [as they do] R&#257;, and
+thou art acclaimed with cries of joy like Nebertcher. Thy
+horn conquereth, thine arrow slayeth, [but] thou givest
+breath to him that is afflicted. For our sakes graciously
+give a boon to this traveller Sanehat, this desert warrior who
+was born in Tamera (Egypt). He fled through fear of thee,
+and he departed to a far country because of his terror of thee.
+Doth not the face that gazeth on thine blench? Doth not
+the eye that gazeth into thine feel terrified?" Then His
+Majesty said, "Let him fear not, and let him not utter a
+sound of fear. He shall be a <i>smer</i> official among the princes
+of the palace, he shall be a member of the company of the
+<span class="pagenum"><a name="Pg_168" id="Pg_168" title="Pg_168">[168]</a></span><i>shenit</i> officials. Get ye gone to the refectory of the palace,
+and see to it that rations are provided for him."</p>
+
+<p>Thereupon I came forth from the privy chamber of the
+King, and the royal children clasped my hands, and we passed
+on to the Great Door, and I was lodged in the house of one
+of the King's sons, which was beautifully furnished. In
+it there was a bath, and it contained representations of the
+heavens and objects from the Treasury. And there [I
+found] apparel made of royal linen, and myrrh of the finest
+quality which was used by the King, and every chamber was
+in charge of officials who were favourites of the King, and
+every officer had his own appointed duties. And [there]
+the years were made to slide off my members. I cut and
+combed my hair, I cast from me the dirt of a foreign land,
+together with the apparel of the nomads who live in the desert.
+I arrayed myself in apparel made of fine linen, I anointed
+my body with costly ointments, I slept upon a bedstead
+[instead of on the ground], I left the sand to those who dwelt
+on it, and the crude oil of wood wherewith they anoint themselves.
+I was allotted the house of a nobleman who had the
+title of <i>smer</i>, and many workmen laboured upon it, and its
+garden and its groves of trees were replanted with plants
+and trees. Rations were brought to me from the palace
+three or four times each day, in additions to the gifts which
+the royal children gave me unceasingly. And the site of
+a stone pyramid among the pyramids was marked out for
+me. The surveyor-in-chief to His Majesty chose the site
+for it, the director of the funerary designers drafted the
+designs and inscriptions which were to be cut upon it, the
+chief of the masons of the necropolis cut the inscriptions,
+and the clerk of the works in the necropolis went about the
+country collecting the necessary funerary furniture. I made
+the building to flourish, and provided everything that was
+necessary for its upkeep. I acquired land round about it.
+I made a lake for the performance of funerary ceremonies,
+and the land about it contained gardens, and groves of trees,
+and I provided a place where the people on the estate might
+dwell similar to that which is provided for a <i>smeru</i> nobleman
+<span class="pagenum"><a name="Pg_169" id="Pg_169" title="Pg_169">[169]</a></span>of the first rank. My statue, which was made for me by His
+Majesty, was plated with gold, and the tunic thereof was of
+silver-gold. Not for any ordinary person did he do such
+things. May I enjoy the favour of the King until the day
+of my death shall come!</p>
+
+<p>Here endeth the book; [given] from its beginning to its
+end, as it hath been found in writing.<br /><br /></p>
+
+
+<h3><span class="smcap">The Story of the Educated Peasant Khuenanpu</span></h3>
+
+<p>The text of this most interesting story is written in the
+hieratic character on papyri which are preserved in the
+British Museum and in the Royal Library at Berlin. It is
+generally thought that the story is the product of the period
+that immediately followed the twelfth dynasty.</p>
+
+<p>Once upon a time there lived a man whose name was
+Khuenanpu, a peasant of Sekhet-hemat,<a name="FNanchor_1_146" id="FNanchor_1_146"></a><a href="#Footnote_1_146" class="fnanchor">[1]</a> and he had a wife
+whose name was Nefert. This peasant said to this wife of
+his, "Behold, I am going down into Egypt in order to bring
+back food for my children. Go thou and measure up the
+grain which remaineth in the granary, [and see how many]
+measures [there are]." Then she measured it, and there were
+eight measures. Then this peasant said unto this wife of his,
+"Behold, two measures of grain shall be for the support of
+thyself and thy children, but of the other six thou shalt make
+bread and beer whereon I am to live during the days on which
+I shall be travelling." And this peasant went down into
+Egypt, having laden his asses with <i>aaa</i> plants, and <i>retmet</i>
+plants, and soda and salt, and wood of the district of ...,
+and <i>aunt</i> wood of the Land of Oxen,<a name="FNanchor_2_147" id="FNanchor_2_147"></a><a href="#Footnote_2_147" class="fnanchor">[2]</a> and skins of panthers
+and wolves, and <i>neshau</i> plants, and <i>anu</i> stones, and <i>tenem</i>
+plants, and <i>kheperur</i> plants, and <i>sahut</i>, and <i>saksut</i> seeds (?),
+and <i>masut</i> plants, and <i>sent</i> and <i>abu</i> stones, and <i>absa</i> and
+<i>anba</i> plants, and doves and <i>naru</i> and <i>ukes</i> birds, and <i>tebu,
+uben</i> and <i>tebsu</i> plants, and <i>kenkent</i> seeds, and the plant "hair
+of the earth," and <i>anset</i> seeds, and all kinds of beautiful
+<span class="pagenum"><a name="Pg_170" id="Pg_170" title="Pg_170">[170]</a></span>products of the land of Sekhet-hemat. And when this peasant
+had marched to the south, to Hensu,<a name="FNanchor_3_148" id="FNanchor_3_148"></a><a href="#Footnote_3_148" class="fnanchor">[3]</a> and had arrived
+at the region of Perfefa, to the north of Metnat, he found a
+man standing on the river bank whose name was Tehutinekht,
+who was the son of a man whose name was Asri;
+both father and son were serfs of Rensi, the son of Meru the
+steward. When this man Tehutinekht saw the asses of this
+peasant, of which his heart approved greatly, he said, "Would
+that I had any kind of god with me to help me to seize for
+myself the goods of this peasant!" Now the house of this
+Tehutinekht stood upon the upper edge of a sloping path
+along the river bank, which was narrow and not wide. It
+was about as wide as a sheet of linen cloth, and upon one
+side of it was the water of the stream, and on the other was
+a growing crop. Then this Tehutinekht said unto his slave,
+"Run and bring me a sheet of linen out of my house"; and
+it was brought to him immediately. Then he shook out the
+sheet of linen over the narrow sloping path in such a way
+that its upper edge touched the water, and the fringed edge
+the growing crop. And when this peasant was going along
+the public path, this Tehutinekht said unto him, "Be careful,
+peasant, wouldst thou walk upon my clothes?" And
+this peasant said, "I will do as thou pleasest; my way is
+good." And when he turned to the upper part of the path,
+this Tehutinekht said, "Is my corn to serve as a road for thee,
+O peasant?" Then this peasant said, "My way is good.
+The river-bank is steep, and the road is covered up with thy
+corn, and thou hast blocked up the path with thy linen
+garment. Dost thou really intend not to let us pass? Hath
+it come to pass that he dareth to say such a thing?" [At
+that moment] one of the asses bit off a large mouthful of the
+growing corn, and this Tehutinekht said, "Behold, thy ass
+is eating my corn! Behold, he shall come and tread it out."
+Then this peasant said, "My way is good. Because one
+side of the road was made impassable [by thee], I led my ass
+to the other side (?), and now thou hast seized my ass because
+<span class="pagenum"><a name="Pg_171" id="Pg_171" title="Pg_171">[171]</a></span>he bit off a large mouthful of the growing corn. However,
+I know the master of this estate, which belongeth to Rensi,
+the son of Meru. There is no doubt that he hath driven
+every robber out of the whole country, and shall I be robbed
+on his estate?" And this Tehutinekht said, "Is not this
+an illustration of the proverb which the people use, 'The
+name of the poor man is only mentioned because of his
+master?' It is I who speak to thee, but it is the steward
+[Rensi, the son of Meru] of whom thou art thinking." Then
+Tehutinekht seized a cudgel of green tamarisk wood, and
+beat cruelly with it every part of the peasant's body, and
+took his asses from him and carried them off into his compound.
+And this peasant wept and uttered loud shrieks of
+pain because of what was done to him. And this Tehutinekht
+said, "Howl not so loudly, peasant, or verily [thou
+shalt depart] to the domain of the Lord of Silence."<a name="FNanchor_4_149" id="FNanchor_4_149"></a><a href="#Footnote_4_149" class="fnanchor">[4]</a> Then
+this peasant said, "Thou hast beaten me, and robbed me of
+my possessions, and now thou wishest to steal even the very
+complaint that cometh out of my mouth! Lord of Silence
+indeed! Give me back my goods. Do not make me to utter
+complaints about thy fearsome character."</p>
+
+<p>And this peasant spent ten whole days in making entreaties
+to this Tehutinekht [for the restoration of his goods], but
+Tehutinekht paid no attention to them whatsoever. At
+the end of this time this peasant set out on a journey to the
+south, to the city of Hensu, in order to lay his complaint
+before Rensi, the son of Meru, the steward, and he found him
+just as he was coming forth from the door in the courtyard
+of his house which opened on the river bank, to embark in
+his official boat on the river. And this peasant said, "I
+earnestly wish that it may happen that I may make glad thy
+heart with the words which I am going to say! Peradventure
+thou wilt allow some one to call thy confidential servant to
+me, in order that I may send him back to thee thoroughly
+well informed as to my business." Then Rensi, the son of
+Meru, the steward, caused his confidential servant to go to
+this peasant, who sent him back to him thoroughly well
+<span class="pagenum"><a name="Pg_172" id="Pg_172" title="Pg_172">[172]</a></span>informed as to his business. And Rensi, the son of Meru,
+the steward, made inquiries about this Tehutinekht from
+the officials who were immediately connected with him, and
+they said unto him, "Lord, the matter is indeed only one
+that concerneth one of the peasants of Tehutinekht who
+went [to do business] with another man near him instead of
+with him. And, as a matter of fact, [officials like Tehutinekht]
+always treat their peasants in this manner whensoever
+they go to do business with other people instead of with
+them. Wouldst thou trouble thyself to inflict punishment
+upon Tehutinekht for the sake of a little soda and a little
+salt? [It is unthinkable.] Just let Tehutinekht be ordered
+to restore the soda and the salt and he will do so [immediately]."
+And Rensi, the son of Meru, the steward, held his
+peace; he made no answer to the words of these officials,
+and to this peasant he made no reply whatsoever.</p>
+
+<p>And this peasant came to make his complaint to Rensi,
+the son of Meru, the steward, and on the first occasion he
+said, "O my lord steward, greatest one of the great ones,
+guide of the things that are not and of these that are, when
+thou goest down into the Sea of Truth,<a name="FNanchor_5_150" id="FNanchor_5_150"></a><a href="#Footnote_5_150" class="fnanchor">[5]</a> and dost sail thereon,
+may the attachment (?) of thy sail not tear away, may thy
+boat not drift (?), may no accident befall thy mast, may the
+poles of thy boat not be broken, mayest thou not run aground
+when thou wouldst walk on the land, may the current not
+carry thee away, mayest thou not taste the calamities of the
+stream, mayest thou never see a face of fear, may the timid
+fish come to thee, and mayest thou obtain fine, fat waterfowl.
+O thou who art the father of the orphan, the husband of the
+widow, the brother of the woman who hath been put away
+by her husband, and the clother of the motherless, grant that
+I may place thy name in this land in connection with all good
+law. Guide in whom there is no avarice, great man in whom
+there is no meanness, who destroyest falsehood and makest
+what is true to exist, who comest to the word of my mouth,
+I speak that thou mayest hear. Perform justice, O thou
+<span class="pagenum"><a name="Pg_173" id="Pg_173" title="Pg_173">[173]</a></span>who art praised, to whom those who are most worthy of
+praise give praise. Do away the oppression that weigheth
+me down. Behold, I am weighted with sorrow, behold, I
+am sorely wronged. Try me, for behold, I suffer greatly."</p>
+
+<div class="footnote"><p><a name="Footnote_1_146" id="Footnote_1_146"></a><a href="#FNanchor_1_146"><span class="label">[1]</span></a> A district to the west of Cairo now known as W&#257;di an-Natr&#363;n.</p></div>
+
+<div class="footnote"><p><a name="Footnote_2_147" id="Footnote_2_147"></a><a href="#FNanchor_2_147"><span class="label">[2]</span></a> The Oasis of Far&#257;frah.</p></div>
+
+<div class="footnote"><p><a name="Footnote_3_148" id="Footnote_3_148"></a><a href="#FNanchor_3_148"><span class="label">[3]</span></a> The Kh&#257;n&#275;s of the Hebrews and Herakleopolis of the Greeks, the
+modern Ahn&#257;s al-Mad&#299;nah.</p></div>
+
+<div class="footnote"><p><a name="Footnote_4_149" id="Footnote_4_149"></a><a href="#FNanchor_4_149"><span class="label">[4]</span></a> <i>i.e.</i> Osiris. This was a threat to kill the peasant.</p></div>
+
+<div class="footnote"><p><a name="Footnote_5_150" id="Footnote_5_150"></a><a href="#FNanchor_5_150"><span class="label">[5]</span></a> The name of a lake in the Other World; see <i>Book of the Dead</i>, Chap. 17,
+l. 24.</p></div>
+
+<p>Now this peasant spake these words in the time of the King
+of the South, the King of the North, Nebkaur&#257;, whose word
+is truth. And Rensi, the son of Meru, the steward, went
+into the presence of His Majesty, and said, "My Lord, I
+have found one of these peasants who can really speak with
+true eloquence. His goods have been stolen from him by
+an official who is in my service, and behold, he hath come to
+lay before me a complaint concerning this." His Majesty
+said unto Rensi, the son of Meru, the steward, "If thou
+wouldst see me in a good state of health, keep him here, and
+do not make any answer at all to anything which he shall
+say, so that he may continue to speak. Then let that which
+he shall say be done into writing, and brought unto us, so that
+we may hear it. Take care that his wife and his children have
+food to live upon, and see that one of these peasants goeth to
+remove want from his house. Provide food for the peasant
+himself to live upon, but thou shalt make the provision in
+such a way that the food may be given to him without letting
+him know that it is thou who hast given it to him. Let the
+food be given to his friends and let them give it to him." So
+there were given unto him four bread-cakes and two pots of
+beer daily. These were provided by Rensi, the son of Meru,
+the steward, and he gave them to a friend, and it was this
+friend who gave them to the peasant. And Rensi, the son
+of Meru, the steward, sent instructions to the governor of
+[the Oasis of] Sekhet-hemat to supply the wife of the peasant
+with daily rations, and there were given unto her regularly
+the bread-cakes that were made from three measures of corn.</p>
+
+<p>Then this peasant came a second time to lay his complaint
+[before Rensi], and he found him as he was coming out from
+the ..., and he said, "O steward, my lord, the greatest of
+the great, thou richest of the rich, whose greatness is true
+greatness, whose riches are true riches, thou rudder of heaven,
+thou pole of the earth, thou measuring rope for heavy
+<span class="pagenum"><a name="Pg_174" id="Pg_174" title="Pg_174">[174]</a></span>weights (?)! O rudder, slip not, O pole, topple not, O
+measuring rope, make no mistake in measuring! The great
+lord taketh away from her that hath no master (or owner), and
+stealeth from him that is alone [in the world]. Thy rations
+are in thy house&mdash;a pot of beer and three bread-cakes. What
+dost thou spend in satisfying those who depend upon thee?
+Shall he who must die die with his people? Wilt thou be a
+man of eternity (<i>i.e.</i> wilt thou live for ever?) Behold, are
+not these things evils, namely, the balance that leaneth side-ways,
+the pointer of the balance that doth not show the
+correct weight, and an upright and just man who departeth
+from his path of integrity? Observe! the truth goeth
+badly with thee, being driven out of her proper place, and the
+officials commit acts of injustice. He who ought to estimate
+a case correctly giveth a wrong decision. He who ought to
+keep himself from stealing committeth an act of robbery.
+He who should be strenuous to arrest the man who breaketh
+the word (<i>i.e.</i> Law) in its smallest point, is himself guilty of
+departing therefrom. He who should give breath stifleth
+him that could breathe. The land that ought to give repose
+driveth repose away. He who should divide in fairness hath
+become a robber. He who should blot out the oppressor
+giveth him the command to turn the town into a waste of
+water. He who should drive away evil himself committeth
+acts of injustice."</p>
+
+<p>Then Rensi, the son of Meru, the steward, said [to the
+peasant], "Doth thy case appear in thy heart so serious
+that I must have my servant [Tchutinekht] seized on thy
+account?" This peasant said, "He who measureth the
+heaps of corn filcheth from them for himself, and he who
+filleth [the measure] for others robbeth his neighbours. Since
+he who should carry out the behests of the Law giveth the
+order to rob, who is to repress crime? He who should do
+away with offences against the Law himself committeth
+them. He who should act with integrity behaveth crookedly.
+He who doeth acts of injustice is applauded. When
+wilt thou find thyself able to resist and to put down acts
+of injustice? [When] the ... cometh to his place of
+<span class="pagenum"><a name="Pg_175" id="Pg_175" title="Pg_175">[175]</a></span>yesterday the command cometh: 'Do a [good] deed in order
+that one may do a [good] deed [to thee],' that is to say,
+'Give thanks unto everyone for what he doeth.' This is
+to drive back the bolt before it is shot, and to give a command
+to the man who is already overburdened with orders. Would
+that a moment of destruction might come, wherein thy vines
+should be laid low, and thy geese diminished, and thy waterfowl
+be made few in number! [Thus] it cometh that the
+man who ought to see clearly hath become blind, and he who
+ought to hear distinctly hath become deaf, and he who ought
+to be a just guide hath become one who leadeth into error.
+Observe! thou art strong and powerful. Thine arm is able
+to do deeds of might, and [yet] thy heart is avaricious. Compassion
+hath removed itself from thee. The wretched man
+whom thou hast destroyed crieth aloud in his anguish. Thou
+art like unto the messenger of the god Henti (the Crocodile-god).
+Set not out [to do evil] for the Lady of the Plague
+(<i>i.e.</i> Sekhmet).... As there is nothing between thee and
+her for a certain purpose, so there is nothing against thee
+and her. If thou wilt not do it [then] she will not show compassion.
+The beggar hath the powerful owner of possessions
+(or revenues) robbed, and the man who hath nothing hath the
+man who hath secreted [much] stolen goods. To steal anything
+at all from the beggar is an absolute crime on the part of the
+man who is not in want, and [if he doth this] shall his action
+not be inquired into? Thou art filled full with thy bread,
+and art drunken with thy beer, and thou art rich [beyond
+count]. When the face of the steersman is directed to what
+is in front of him, the boat falleth out of its course, and saileth
+whithersoever it pleaseth. When the King [remaineth] in
+his house, and when thou workest the rudder, acts of injustice
+take place round about thee, complaints are widespread,
+and the loss (?) is very serious. And one saith, 'What is
+taking place?' Thou shouldst make thyself a place of refuge
+[for the needy]. Thy quay should be safe. But observe!
+Thy town is in commotion. Thy tongue is righteous, make
+no mistake [in judgment]. The abominable behaviour of
+a man is, as it were, [one of] his members. Speak no lies
+<span class="pagenum"><a name="Pg_176" id="Pg_176" title="Pg_176">[176]</a></span>thyself, and take good heed that thy high officials do not
+do so. Those who assess the dues on the crops are like unto
+a ..., and to tell lies is very dear to their hearts. Thou
+who hast knowledge of the affairs of all the people, dost thou
+not understand my circumstances? Observe, thou who relievest
+the wants of all who have suffered by water, I am
+on the path of him that hath no boat. O thou who bringest
+every drowning man to land, and who savest the man whose
+boat hath foundered, art thou going to let me perish?"</p>
+
+<p>And this peasant came a third time to lay his complaint
+[before Rensi], and he said, "O my Lord Rensi, the steward!
+Thou art R&#257;, the lord of heaven with thy great chiefs. The
+affairs of all men [are ruled by thee]. Thou art like the
+water-flood. Thou art Hep (the Nile-god) who maketh
+green the fields, and who maketh the islands that are deserts
+to become productive. Exterminate the robber, be thou
+the advocate of those who are in misery, and be not towards
+the petitioner like the water-flood that sweepeth him away.
+Take heed to thyself likewise, for eternity cometh, and behave
+in such a way that the proverb, 'Righteousness (or
+truth) is the breath of the nostrils,' may be applicable unto
+thee. Punish those who are deserving of punishment, and
+then these shall be like unto thee in dispensing justice. Do
+not the small scales weigh incorrectly? Doth not the large
+balance incline to one side? In such cases is not Thoth
+merciful? When thou doest acts of injustice thou becomest
+the second of these three, and if these be merciful thou also
+mayest be merciful. Answer not good with evil, and do not
+set one thing in the place of another. Speech flourisheth
+more than the <i>senmit</i> plants, and groweth stronger than the
+smell of the same. Make no answer to it whilst thou pourest
+out acts of injustice, to make to grow apparel, which three
+... will cause him to make. [If] thou workest the steering
+pole against the sail (?), the flood shall gather strength
+against the doing of what is right. Take good heed to thyself
+and set thyself on the mat (?) on the look-out place.
+The equilibrium of the earth is maintained by the doing of
+what is right. Tell not lies, for thou art a great man. Act
+<span class="pagenum"><a name="Pg_177" id="Pg_177" title="Pg_177">[177]</a></span>not in a light manner, for thou art a man of solid worth.
+Tell not lies, for thou art a pair of scales. Make no mistake
+[in thy weighing], for thou art a correct reckoner (?). Observe!
+Thou art all of a piece with the pair of scales. If
+they weigh incorrectly, thou also shalt act falsely. Let not
+the boat run aground when thou art working the steering
+pole ... the look-out place. When thou hast to proceed
+against one who hath carried off something, take thou
+nothing, for behold, the great man ceaseth to be a great man
+when he is avaricious. Thy tongue is the pointer of the
+scales; thy heart is the weight; thy lips are the two arms
+of the scales. If thou coverest thy face so as not to see the
+doer of violent deeds, who is there [left] to repress lawless
+deeds? Observe! Thou art like a poor man for the man
+who washeth clothes, who is avaricious and destroyeth kindly
+feeling (?). He who forsaketh the friend who endoweth him
+for the sake of his client is his brother, who hath come and
+brought him a gift. Observe! Thou art a ferryman who
+ferriest over the stream only the man who possesseth the
+proper fare, whose integrity is well attested (?). Observe!
+Thou art like the overseer of a granary who doth not at once
+permit to pass him that cometh empty. Observe! Thou
+art among men like a bird of prey that liveth upon weak
+little birds. Observe! Thou art like the cook whose sole
+joy is to kill, whom no creature escapeth. Observe! Thou
+art like a shepherd who is careless about the loss of his sheep
+through the rapacious crocodile; thou never countest [thy
+sheep]. Would that thou wouldst make evil and rapacious
+men to be fewer! Safety hath departed from [every] town
+throughout the land. Thou shouldst hear, but most assuredly
+thou hearest not! Why hast thou not heard that I
+have this day driven back the rapacious man? When the
+crocodile pursueth.... How long is this condition of thine
+to last? Truth which is concealed shall be found, and falsehood
+shall perish. Do not imagine that thou art master of
+to-morrow, which hath not yet come, for the evils which it
+may bring with it are unknown."</p>
+
+<p>And behold, when this peasant had said these things to
+<span class="pagenum"><a name="Pg_178" id="Pg_178" title="Pg_178">[178]</a></span>Rensi, the son of Meru, the steward, at the entrance to the
+hall of the palace, Rensi caused two men with leather whips
+to seize him, and they beat him in every member of his body.
+Then this peasant said: "The son of Meru hath made a
+mistake. His face is blind in respect of what he seeth, he is
+deaf in respect of what he heareth, and he is forgetting that
+which he ought to remember. Observe! Thou art like unto
+a town that hath no governor, and a community that hath
+no chief, and a ship that hath no captain, and a body of men
+who have no guide. Observe! Thou art like a high official
+who is a thief, a governor of a town who taketh [bribes], and
+the overseer of a province who hath been appointed to suppress
+robbery, but who hath become the captain of those
+who practise it."</p>
+
+<p>And this peasant came a fourth time to lay his complaint
+before Rensi, and he met him as he was coming out from
+the door of the temple of the god Herushefit, and said, "O
+thou who art praised, the god Herushefit, from whose house
+thou comest forth, praiseth thee. When well-doing perisheth,
+and there is none who seeketh to prevent its destruction,
+falsehood maketh itself seen boldly in the land. If it happen
+that the ferry-boat is not brought for thee to cross the stream
+in, how wilt thou be able to cross the stream? If thou hast
+to cross the stream in thy sandals, is thy crossing pleasant?
+Assuredly it is not! What man is there who continueth to
+sleep until it is broad daylight? [This habit] destroyeth
+the marching by night, and the travelling by day, and the
+possibility of a man profiting by his good luck, in very truth.
+Observe! One cannot tell thee sufficiently often that 'Compassion
+hath departed from thee.' And behold, how the
+oppressed man whom thou hast destroyed complaineth!
+Observe! Thou art like unto a man of the chase who would
+satisfy his craving for bold deeds, who determineth to do
+what he wisheth, to spear the hippopotamus, to shoot the
+wild bull, to catch fish, and to catch birds in his nets. He
+who is without hastiness will not speak without due thought.
+He whose habit is to ponder deeply will not be light-minded.
+Apply thy heart earnestly and thou shalt know the truth.
+<span class="pagenum"><a name="Pg_179" id="Pg_179" title="Pg_179">[179]</a></span>Pursue diligently the course which thou hast chosen, and
+let him that heareth the plaintiff act rightly. He who followeth
+a right course of action will not treat a plaintiff
+wrongly. When the arm is brought, and when the two eyes
+see, and when the heart is of good courage, boast not loudly
+in proportion to thy strength, in order that calamity may
+not come unto thee. He who passeth by [his] fate halteth
+between two opinions. The man who eateth tasteth [his
+food], the man who is spoken to answereth, the man who
+sleepeth seeth visions, but nothing can resist the presiding
+judge when he is the pilot of the doer [of evil]. Observe,
+O stupid man, thou art apprehended. Observe, O ignorant
+man, thou art freely discussed. Observe, too, that men
+intrude upon thy most private moments. Steersman, let
+not thy boat run aground. Nourisher [of men], let not
+men die. Destroyer [of men], let not men perish. Shadow,
+let not men perish through the burning heat. Place of
+refuge, let not the crocodile commit ravages. It is now four
+times that I have laid my complaint before thee. How much
+more time shall I spend in doing this?"</p>
+
+<p>This peasant came a fifth time to make his complaint,
+and said, "O my lord steward, the fisherman with a <i>khut</i>
+instrument ..., the fisherman with a ... killeth <i>i</i>-fish,
+the fisherman with a harpoon speareth the <i>&#257;ubbu</i> fish, the
+fisherman with a <i>tchabhu</i> instrument catcheth the <i>paqru</i>
+fish, and the common fishermen are always drawing fish from
+the river. Observe! Thou art even as they. Wrest not
+the goods of the poor man from him. The helpless man
+thou knowest him. The goods of the poor man are the
+breath of his life; to seize them and carry them off from him
+is to block up his nostrils. Thou art committed to the hearing
+of a case and to the judging between two parties at law,
+so that thou mayest suppress the robber; but, verily, what
+thou doest is to support the thief. The people love thee,
+and yet thou art a law-breaker. Thou hast been set as a
+dam before the man of misery, take heed that he is not
+drowned. Verily, thou art like a lake to him, O thou who
+flowest quickly."</p>
+
+<p><span class="pagenum"><a name="Pg_180" id="Pg_180" title="Pg_180">[180]</a></span>This peasant came the sixth time to lay his complaint
+[before Rensi], and said, "O my lord steward ... who
+makest truth to be, who makest happiness (or, what is good)
+to be, who destroyest [all evil]; thou art like unto the
+satiety that cometh to put an end to hunger, thou art like
+unto the raiment that cometh to do away nakedness; thou
+art like unto the heavens that become calm after a violent
+storm and refresh with warmth those who are cold; thou
+art like unto the fire that cooketh that which is raw, and thou
+art like unto the water that quencheth the thirst. Yet look
+round about thee! He who ought to make a division fairly
+is a robber. He who ought to make everyone to be satisfied
+hath been the cause of the trouble. He who ought to be
+the source of healing is one of those who cause sicknesses.
+The transgressor diminisheth the truth. He who filleth
+well the right measure acteth rightly, provided that he giveth
+neither too little nor too much. If an offering be brought
+unto thee, do thou share it with thy brother (or neighbour),
+for that which is given in charity is free from after-thought (?).
+The man who is dissatisfied induceth separation, and the
+man who hath been condemned bringeth on schisms, even
+before one can know what is in his mind. When thou hast
+arrived at a decision delay not in declaring it. Who keepeth
+within him that which he can eject?... When a boat
+cometh into port it is unloaded, and the freight thereof is
+landed everywhere on the quay. It is [well] known that
+thou hast been educated, and trained, and experienced,
+but behold, it is not that thou mayest rob [the people].
+Nevertheless thou dost [rob them] just as other people do,
+and those who are found about thee are thieves (?). Thou
+who shouldst be the most upright man of all the people art
+the greatest transgressor in the whole country. [Thou art]
+the wicked gardener who watereth his plot of ground with
+evil deeds in order to make his plot to tell lies, so that he may
+flood the town (or estate) with evil deeds (or calamities)."</p>
+
+<p>This peasant came the seventh time in order to lay his
+complaint [before Rensi], and said, "O my lord steward,
+thou art the steering pole of the whole land, and the land
+<span class="pagenum"><a name="Pg_181" id="Pg_181" title="Pg_181">[181]</a></span>saileth according to thy command. Thou art the second
+(or counterpart) of Thoth, who judgeth impartially. My
+lord, permit thou a man to appeal to thee in respect of his
+cause which is righteous. Let not thy heart fight against
+it, for it is unseemly for thee to do so; [if thou doest this]
+thou of the broad face wilt become evil-hearted. Curse
+not the thing that hath not yet taken place, and rejoice not
+over that which hath not yet come to pass. The tolerant
+judge rejoiceth in showing kindness, and he withholdeth all
+action concerning a decision that hath been given, when he
+knoweth not what plan was in the heart. In the case of the
+judge who breaketh the Law, and overthroweth uprightness,
+the poor man cannot live [before him], for the judge plundereth
+him, and the truth saluteth him not. But my body
+is full, and my heart is overloaded, and the expression thereof
+cometh forth from my body by reason of the condition of
+the same. [When] there is a breach in the dam the water
+poureth out through it: even so is my mouth opened and it
+uttereth speech. I have now emptied myself, I have poured
+out what I had to pour out, I have unburdened my body,
+I have finished washing my linen. What I had to say before
+thee is said, my misery hath been fully set out before thee;
+now what hast thou to say in excuse (or apology)? Thy
+lazy cowardice hath been the cause of thy sin, thine avarice
+hath rendered thee stupid, and thy gluttony hath been thine
+enemy. Thinkest thou that thou wilt never find another
+peasant like unto me? If he hath a complaint to make
+thinkest thou that he will not stand, if he is a lazy man,
+at the door of his house? He whom thou forcest to speak
+will not remain silent. He whom thou forcest to wake up
+will not remain asleep. The faces which thou makest keen
+will not remain stupid. The mouth which thou openest will
+not remain closed. He whom thou makest intelligent will
+not remain ignorant. He whom thou instructest will not
+remain a fool. These are they who destroy evils. These are
+the officials, the lords of what is good. These are the crafts-folk
+who make what existeth. These are they who put on
+their bodies again the heads that have been cut off."</p>
+
+<p><span class="pagenum"><a name="Pg_182" id="Pg_182" title="Pg_182">[182]</a></span>This peasant came the eighth time to lay his complaint
+[before Rensi], and said, "O my lord steward, a man falleth
+because of covetousness. The avaricious man hath no aim,
+for his aim is frustrated. Thy heart is avaricious, which
+befitteth thee not. Thou plunderest, and thy plunder is
+no use to thee. And yet formerly thou didst permit a man
+to enjoy that to which he had good right! Thy daily bread
+is in thy house, thy belly is filled, grain overfloweth [in thy
+granaries], and the overflow perisheth and is wasted. The
+officials who have been appointed to suppress acts of injustice
+have been rapacious robbers, and the officials who have been
+appointed to stamp out falsehood have become hiding-places
+for those who work iniquity. It is not fear of thee that hath
+driven me to make my complaint to thee, for thou dost not
+understand my mind (or heart). The man who is silent and
+who turneth back in order to bring his miserable state [before
+thee] is not afraid to place it before thee, and his brother
+doth not bring [gifts] from the interior of [his quarter]. Thy
+estates are in the fields, thy food is on [thy] territory,
+and thy bread is in the storehouse, yet the officials make
+gifts to thee and thou seizest them. Art thou not then a
+robber? Will not the men who plunder hasten with thee
+to the divisions of the fields? Perform the truth for the
+Lord of Truth, who possesseth the real truth. Thou writing
+reed, thou roll of papyrus, thou palette, thou Thoth, thou
+art remote from acts of justice. O Good One, thou art
+still goodness. O Good One, thou art truly good. Truth
+endureth for ever. It goeth down to the grave with those
+who perform truth, it is laid in the coffin and is buried in
+the earth; its name is never removed from the earth, and
+its name is remembered on earth for good (or blessing). That
+is the ordinance of the word of God. If it be a matter of a
+hand-balance it never goeth askew; if it be a matter of a
+large pair of scales, the standard thereof never inclineth to
+one side. Whether it be I who come, or another, verily
+thou must make speech, but do not answer whether thou
+speakest to one who ought to hold his peace, or whether thou
+seizest one who cannot seize thee. Thou art not merciful,
+<span class="pagenum"><a name="Pg_183" id="Pg_183" title="Pg_183">[183]</a></span>thou art not considerate. Thou hast not withdrawn thyself,
+thou hast not gone afar off. But thou hast not in any way
+given in respect of me any judgment in accordance with
+the command, which came forth from the mouth of R&#257;
+himself, saying, 'Speak the truth, perform the truth, for
+truth is great, mighty, and everlasting. When thou performest
+the truth thou wilt find its virtues (?), and it will
+lead thee to the state of being blessed (?). If the hand-balance
+is askew, the pans of the balance, which perform the
+weighing, hang crookedly, and a correct weighing cannot be
+carried out, and the result is a false one; even so the result
+of wickedness is wickedness.'"</p>
+
+<p>This peasant came the ninth time to lay his complaint
+[before Rensi], and said, "The great balance of men is their
+tongues, and all the rest is put to the test by the hand balance.
+When thou punishest the man who ought to be punished,
+the act telleth in thy favour. [When he doeth not this]
+falsehood becometh his possession, truth turneth away from
+before him, his goods are falsehood, truth forsaketh him,
+and supporteth him not. If falsehood advanceth, she
+maketh a mistake, and goeth not over with the ferry-boat
+[to the Island of Osiris]. The man with whom falsehood
+prevaileth hath no children and no heirs upon the earth.
+The man in whose boat falsehood saileth never reacheth land,
+and his boat never cometh into port. Be not heavy, but at
+the same time do not be too light. Be not slow, but at the
+same time be not too quick. Rage not at the man who is
+listening to thee. Cover not over thy face before the man
+with whom thou art acquainted. Make not blind thy face
+towards the man who is looking at thee. Thrust not aside
+the suppliant as thou goest down. Be not indolent in making
+known thy decision. Do [good] unto him that will do
+[good] unto thee. Hearken not unto the cry of the mob,
+who say, 'A man will assuredly cry out when his case is
+really righteous.' There is no yesterday for the indolent
+man, there is no friend for the man who is deaf to [the words
+of] truth, and there is no day of rejoicing for the avaricious
+man. The informer becometh a poor man, and the poor
+<span class="pagenum"><a name="Pg_184" id="Pg_184" title="Pg_184">[184]</a></span>man becometh a beggar, and the unfriendly man becometh a
+dead person. Observe now, I have laid my complaint before
+thee, but thou wilt not hearken unto it; I shall now depart,
+and make my complaint against thee to Anubis."</p>
+
+<p>Then Rensi, the son of Meru, the steward, caused two of
+his servants to go and bring back the peasant. Now this
+peasant was afraid, for he believed that he would be beaten
+severely because of the words which he had spoken to him.
+And this peasant said, "This is [like] the coming of the
+thirsty man to salt tears, and the taking of the mouth of the
+suckling child to the breast of the woman that is dry. That
+the sight of which is longed for cometh not, and only death
+approacheth."</p>
+
+<p>Then Rensi, the son of Meru, the steward, said, "Be not
+afraid, O peasant, for behold, thou shalt dwell with me."
+Then this peasant swore an oath, saying, "Assuredly I will
+eat of thy bread, and drink of thy beer for ever." Then
+Rensi, the son of Meru, the steward, said, "Come hither,
+however, so that thou mayest hear thy petitions"; and he
+caused to be [written] on a roll of new papyrus all the complaints
+which this peasant had made, each complaint according
+to its day. And Rensi, the son of Meru, the steward,
+sent the papyrus to the King of the South, the King of the
+North, Nebkaur&#257;, whose word is truth, and it pleased the
+heart of His Majesty more than anything else in the whole
+land. And His Majesty said, "Pass judgment on thyself,
+O son of Meru." And Rensi, the son of Meru, the steward,
+despatched two men to bring him back. And he was brought
+back, and an embassy was despatched to Sekhet Hemat....
+Six persons, besides ... his grain, and his millet, and his
+asses, and his dogs.... [The remaining lines are mutilated,
+but the words which are visible make it certain that
+Tehutinekht the thief was punished, and that he was made
+to restore to the peasant everything which he had stolen
+from him.]<br /><br /></p>
+
+<div><span class="pagenum"><a name="Pg_185" id="Pg_185" title="Pg_185">[185]</a></span></div>
+
+<h3><span class="smcap">The Journey of the Priest Unu-Amen into Syria to
+buy Cedar Wood to make a new Boat for Amen-R&#257;</span></h3>
+
+<p>The text of this narrative is written in the hieratic character
+upon a papyrus preserved in St. Petersburg; it gives
+an excellent description of the troubles that befell the priest
+Unu-Amen during his journey into Syria in the second half
+of the eleventh century before Christ. The text reads:</p>
+
+<p>On the eighteenth day of the third month of the season of
+the Inundation, of the fifth year, Unu-Amen, the senior
+priest of the Hait chamber of the house of Amen, the Lord
+of the thrones of the Two Lands, set out on his journey to
+bring back wood for the great and holy Boat of Amen-R&#257;,
+the King of the Gods, which is called "User-hat," and
+floateth on the canal of Amen. On the day wherein I arrived
+at Tch&#257;n (Tanis or Zoan), the territory of Nessubanebtet
+(<i>i.e.</i> King Smendes) and Thent-Amen, I delivered unto
+them the credentials which I had received from Amen-R&#257;,
+the King of the Gods, and when they had had my letters
+read before them, they said, "We will certainly do whatsoever
+Amen-R&#257;, the King of the Gods, our Lord, commandeth."
+And I lived in that place until the fourth month of
+the season of the Inundation, and I abode in the palace at
+Zoan. Then Nessubanebtet and Thent-Amen despatched
+me with the captain of the large ship called Menkabuta, and
+I set sail on the sea of Kharu (Syria) on the first day of the
+fourth month of the Season of the Inundation. I arrived at
+Dhir, a city of Tchakaru, and Badhilu, its prince, made his
+servants bring me bread-cakes by the ten thousand, and a
+large jar of wine, and a leg of beef. And a man who belonged
+to the crew of my boat ran away, having stolen vessels of
+gold that weighed five <i>teben</i>, and four vessels of silver that
+weighed twenty <i>teben</i>, and silver in a leather bag that weighed
+eleven <i>teben</i>; thus he stole five <i>teben</i> of gold and thirty-one
+<i>teben</i> of silver.</p>
+
+<p>On the following morning I rose up, and I went to the place
+where the prince of the country was, and I said unto him,
+<span class="pagenum"><a name="Pg_186" id="Pg_186" title="Pg_186">[186]</a></span>"I have been robbed in thy port. Since thou art the prince
+of this land, and the leader thereof, thou must make search
+and find out what hath become of my money. I swear unto
+thee that the money [once] belonged to Amen-R&#257;, King of
+the Gods, the Lord of the Two Lands; it belonged to Nessubanebtet,
+it belonged to my lord Her-Heru, and to the other
+great kings of Egypt, but it now belongeth to Uartha, and
+to Makam&#257;ru, and to Tchakar-B&#257;l, Prince of Kepuna (Byblos)."
+And he said unto me, "Be angry or be pleased, [as
+thou likest], but, behold, I know absolutely nothing about
+the matter of which thou speakest unto me. Had the thief
+been a man who was a subject of mine, who had gone
+down into thy ship and stolen thy money, I would in that
+case have made good thy loss from the moneys in my own
+treasury, until such time as it had been found out who it
+was that robbed thee, and what his name was, but the thief
+who hath robbed thee belongeth to thine own ship. Yet
+tarry here for a few days, and stay with me, so that I may
+seek him out." So I tarried there for nine days, and my
+ship lay at anchor in his port. And I went to him and I
+said unto him, "Verily thou hast not found my money,
+[but I must depart] with the captain of the ship and with
+those who are travelling with him." ... [The text here is
+mutilated, but from the fragments of the lines that remain
+it seems clear that Unu-Amen left the port of Dhir, and proceeded
+in his ship to Tyre. After a short stay there he left
+Tyre very early one morning and sailed to Kepuna (Byblos),
+so that he might have an interview with the governor of that
+town, who was called Tchakar-B&#257;l. During his interview
+with Tchakar-B&#257;l the governor of Tyre produced a bag
+containing thirty <i>teben</i> of silver, and Unu-Amen promptly
+seized it, and declared that he intended to keep it until his
+own money which had been stolen was returned to him.
+Whilst Unu-Amen was at Byblos he buried in some secret
+place the image of the god Amen and the amulets belonging
+to it, which he had brought with him to protect him and to
+guide him on his way. The name of this image was "Amen-ta-mat."
+The text then proceeds in a connected form thus:]</p>
+
+<p><span class="pagenum"><a name="Pg_187" id="Pg_187" title="Pg_187">[187]</a></span>And I passed nineteen days in the port of Byblos, and the
+governor passed his days in sending messages to me each
+day, saying, "Get thee gone out of my harbour." Now on
+one occasion when he was making an offering to his gods,
+the god took possession of a certain young chief of his chiefs,
+and he caused him to fall into a fit of frenzy, and the young
+man said, "Bring up the god.<a name="FNanchor_1_151" id="FNanchor_1_151"></a><a href="#Footnote_1_151" class="fnanchor">[1]</a> Bring the messenger who
+hath possession of him. Make him to set out on his way.
+Make him to depart immediately." Now the man who had
+been seized with the fit of divine frenzy continued to be moved
+by the same during the night. And I found a certain ship,
+which was bound for Egypt, and when I had transferred to
+it all my property, I cast a glance at the darkness, saying,
+"If the darkness increaseth I will transfer the god to the
+ship also, and not permit any other eye whatsoever to look
+upon him." Then the superintendent of the harbour came
+unto me, saying, "Tarry thou here until to-morrow morning,
+according to the orders of the governor." And I said
+unto him, "Art not thou thyself he who hath passed his
+days in coming to me daily and saying, 'Get thee gone out
+of my harbour?' Dost thou not say, 'Tarry here,' so that
+I may let the ship which I have found [bound for Egypt]
+depart, when thou wilt again come and say, 'Haste thee
+to be gone'?"</p>
+
+<div class="footnote"><p><a name="Footnote_1_151" id="Footnote_1_151"></a><a href="#FNanchor_1_151"><span class="label">[1]</span></a> <i>i.e.</i> the figure of Amen-ta-mat.</p></div>
+
+<p>And the superintendent of the harbour turned away and
+departed, and told the governor what I had said. And the
+governor sent a message to the captain of the ship bound
+for Egypt, saying, "Tarry till the morning; these are the
+orders of the governor." And when the morning had come,
+the governor sent a messenger, who took me to the place
+where offerings were being made to the god in the fortress
+wherein the governor lived on the sea coast. And I found
+him seated in his upper chamber, and he was reclining with
+his back towards an opening in the wall, and the waves of
+the great Syrian sea were rolling in from seawards and breaking
+on the shore behind him. And I said unto him, "The
+grace of Amen [be with thee]!" And he said unto me,
+<span class="pagenum"><a name="Pg_188" id="Pg_188" title="Pg_188">[188]</a></span>"Including this day, how long is it since thou camest from
+the place where Amen is?" And I said unto him, "Five
+months and one day, including to-day." And he said unto
+me, "Verily if that which thou sayest is true, where are the
+letters of Amen which ought to be in thy hand? Where
+are the letters of the high priest of Amen which ought to be
+in thy hand?"</p>
+
+<p>And I said unto him, "I gave them to Nessubanebtet
+and Thent-Amen." Then was he very angry indeed, and he
+said unto me, "Verily, there are neither letters nor writings
+in thy hands for us! Where is the ship made of acacia wood
+which Nessubanebtet gave unto thee? Where are his Syrian
+sailors? Did he not hand thee over to the captain of the
+ship so that after thou hadst started on thy journey they
+might kill thee and cast thee into the sea? Whose permission
+did they seek to attack the god? And indeed
+whose permission were they seeking before they attacked
+thee?" This is what he said unto me.</p>
+
+<p>And I said unto him, "The ship [wherein I sailed] was in
+very truth an Egyptian ship, and it had a crew of Egyptian
+sailors who sailed it on behalf of Nessubanebtet. There
+were no Syrian sailors placed on board of it by him." He
+said unto me, "I swear that there are twenty ships lying in
+my harbour, the captains of which are in partnership with
+Nessubanebtet. And as for the city of Sidon, whereto thou
+wishest to travel, I swear that there are there ten thousand
+other ships, the captains of which are in partnership with
+Uarkathar, and they are sailed for the benefit of his house."
+At this grave moment I held my peace. And he answered
+and said unto me, "On what matter of business hast thou
+come hither?" And I said unto him, "The matter concerning
+which I have come is wood for the great and holy
+Boat of Amen-R&#257;, the King of the Gods. What thy father
+did [for the god], and what thy father's father did for him,
+do thou also." That was what I said unto him. And he
+said unto me, "They certainly did do work for it (<i>i.e.</i> the
+boat). Give me a gift for my work for the boat, and then
+I also will work for it. Assuredly my father and my grandfather
+<span class="pagenum"><a name="Pg_189" id="Pg_189" title="Pg_189">[189]</a></span>did do the work that was demanded of them, and
+Pharaoh, life, strength, and health be to him! caused six
+ships laden with the products of Egypt to come hither, and
+the contents thereof were unloaded into their storehouses.
+Now, thou must most certainly cause some goods to be
+brought and given to me for myself."</p>
+
+<p>Then he caused to be brought the books which his father
+had kept day by day, and he had them read out before me,
+and it was found that one thousand <i>teben</i> of silver of all kinds
+were [entered] in his books. And he said unto me, "If the
+Ruler of Egypt had been the lord of my possessions, and if
+I had indeed been his servant, he would never have had silver
+and gold brought [to pay my father and my father's father]
+when he told them to carry out the commands of Amen.
+The instructions which they (<i>i.e.</i> Pharaoh) gave to my father
+were by no means the command of one who was their king.
+As for me, I am assuredly not thy servant, and indeed I am
+not the servant of him that made thee to set out on thy
+way. If I were to cry out now, and to shout to the cedars of
+Lebanon, the heavens would open, and the trees would be
+lying spread out on the sea-shore. I ask thee now to show
+me the sails which thou hast brought to carry thy ships
+which shall be loaded with thy timber to Egypt. And show
+me also the tackle with which thou wilt transfer to thy ships
+the trees which I shall cut down for thee for.... [Unless
+I make for thee the tackle] and the sails of thy ships, the
+tops will be too heavy, and they will snap off, and thou wilt
+perish in the midst of the sea, [especially if] Amen uttereth
+his voice in the sky,<a name="FNanchor_1_152" id="FNanchor_1_152"></a><a href="#Footnote_1_152" class="fnanchor">[1]</a> and he unfettereth Sutekh<a name="FNanchor_2_153" id="FNanchor_2_153"></a><a href="#Footnote_2_153" class="fnanchor">[2]</a> at the
+moment when he rageth. Now Amen hath assumed the
+overlordship of all lands, and he hath made himself their
+master, but first and foremost he is the overlord of Egypt,
+whence thou hast come. Excellent things have come forth
+from Egypt, and have reached even unto this place wherein
+I am; and moreover, knowledge (or learning) hath come
+forth therefrom, and hath reached even unto this place
+<span class="pagenum"><a name="Pg_190" id="Pg_190" title="Pg_190">[190]</a></span>wherein I am. But of what use is this beggarly journey
+of thine which thou hast been made to take?"</p>
+
+<div class="footnote"><p><a name="Footnote_1_152" id="Footnote_1_152"></a><a href="#FNanchor_1_152"><span class="label">[1]</span></a> <i>i.e.</i> if there is thunder.</p></div>
+
+<div class="footnote"><p><a name="Footnote_2_153" id="Footnote_2_153"></a><a href="#FNanchor_2_153"><span class="label">[2]</span></a> Here the Storm-god.</p></div>
+
+<p>And I said unto him, "What a shameful thing [to say]!
+It is not a beggarly journey whereon I have been despatched
+by those among whom I live. And besides, assuredly there
+is not a single boat that floateth that doth not belong to
+Amen. To him belong the sea and the cedars of Lebanon,
+concerning which thou sayest, 'They are my property.'
+In Lebanon groweth [the wood] for the Boat Amen-userhat,
+the lord of boats. Amen-R&#257;, the King of the Gods, spake
+and told Her-Heru, my lord, to send me forth; and therefore
+he caused me to set out on my journey together with
+this great god.<a name="FNanchor_1_154" id="FNanchor_1_154"></a><a href="#Footnote_1_154" class="fnanchor">[1]</a> Now behold, thou hast caused this great
+god to pass nine and twenty days here in a boat that is lying
+at anchor in thy harbour, for most assuredly thou didst know
+that he was resting here. Amen is now what he hath always
+been, and yet thou wouldst dare to stand up and haggle
+about the [cedars of] Lebanon with the god who is their
+lord! And as concerning what thou hast spoken, saying,
+'The kings of Egypt in former times caused silver and gold
+to be brought [to my father and father's father, thou art
+mistaken].' Since they had bestowed upon them life and
+health, they would never have caused gold and silver to be
+brought to them; but they might have caused gold and silver
+to be brought to thy fathers instead of life and health. And
+Amen-R&#257;, the King of the Gods, is the Lord of life and health.
+He was the god of thy fathers, and they served him all their
+lives, and made offerings unto him, and indeed thou thyself
+art a servant of Amen. If now thou wilt say unto Amen,
+'I will perform thy commands, I will perform thy commands,'
+and wilt bring this business to a prosperous ending,
+thou shalt live, thou shalt be strong, thou shalt be healthy,
+and thou shalt rule thy country to its uttermost limits wisely
+and well, and thou shalt do good to thy people. But take
+good heed that thou lovest not the possessions of Amen-R&#257;,
+the King of the Gods, for the lion loveth the things that
+belong unto him. And now, I pray thee to allow my scribe
+<span class="pagenum"><a name="Pg_191" id="Pg_191" title="Pg_191">[191]</a></span>to be summoned to me, and I will send him to Nessubanebtet
+and Thent-Amen, the local governors whom Amen hath
+appointed to rule the northern portion of his land, and they
+will send to me everything which I shall tell them to send to
+me, saying, 'Let such and such a thing be brought,' until
+such time as I can make the journey to the South (<i>i.e.</i> to
+Egypt), when I will have thy miserable dross brought to thee,
+even to the uttermost portion thereof, in very truth." That
+was what I said unto him.</p>
+
+<div class="footnote"><p><a name="Footnote_1_154" id="Footnote_1_154"></a><a href="#FNanchor_1_154"><span class="label">[1]</span></a> <i>i.e.</i> the figure of Amen already referred to.</p></div>
+
+<p>And he gave my letter into the hand of his ambassador.
+And he loaded up on a ship wood for the fore part and wood
+for the hind part [of the Boat of Amen], and four other trunks
+of cedar trees which had been cut down, in all seven trunks,
+and he despatched them to Egypt. And his ambassador
+departed to Egypt, and he returned to me in Syria in the
+first month of the winter season (November-December).
+And Nessubanebtet and Thent-Amen sent to me five vessels
+of gold, five vessels of silver, ten pieces of byssus, each sufficiently
+large to make a suit of raiment, five hundred rolls of
+fine papyrus, five hundred hides of oxen, five hundred ropes,
+twenty sacks of lentils, and thirty vessels full of dried fish.
+And for my personal use they sent to me five pieces of byssus,
+each sufficiently large to make a suit of raiment, a sack of
+lentils, and five vessels full of dried fish. Then the Governor
+was exceedingly glad and rejoiced greatly, and he sent three
+hundred men and three hundred oxen [to Lebanon] to cut
+down the cedar trees, and he appointed overseers to direct
+them. And they cut down the trees, the trunks of which
+lay there during the whole of the winter season. And
+when the third month of the summer season had come,
+they dragged the tree trunks down to the sea-shore.
+And the Governor came out of his palace, and took up
+his stand before the trunks, and he sent a message to
+me, saying, "Come." Now as I was passing close by
+him, the shadow of his umbrella fell upon me, whereupon
+Pen-Amen, an officer of his bodyguard, placed himself
+between him and me, saying, "The shadow of Pharaoh,
+life, strength, and health, be to him! thy Lord, falleth
+<span class="pagenum"><a name="Pg_192" id="Pg_192" title="Pg_192">[192]</a></span>upon thee."<a name="FNanchor_1_155" id="FNanchor_1_155"></a><a href="#Footnote_1_155" class="fnanchor">[1]</a> And the Governor was wroth with Pen-Amen,
+and he said, "Let him alone." Therefore I walked
+close to him.</p>
+
+<div class="footnote"><p><a name="Footnote_1_155" id="Footnote_1_155"></a><a href="#FNanchor_1_155"><span class="label">[1]</span></a> Pen-Amen means to say that as the shadow of the Governor had fallen
+upon the Egyptian, Unu-Amen was henceforth his servant. The shadow
+of a man was supposed to carry with it some of the vital power and authority
+of the man.</p></div>
+
+<p>And the Governor answered and said unto me, "Behold,
+the orders [of Pharaoh] which my fathers carried out in times
+of old, I also have carried out, notwithstanding the fact that
+thou hast not done for me what thy fathers were wont to do
+for me. However, look for thyself, and take note that the
+last of the cedar trunks hath arrived, and here it lieth. Do
+now whatsoever thou pleaseth with them, and take steps to
+load them into ships, for assuredly they are given to thee as
+a gift. I beg thee to pay no heed to the terror of the sea
+voyage, but if thou persistest in contemplating [with fear]
+the sea voyage, thou must also contemplate [with fear] the
+terror of me [if thou tarriest here]. Certainly I have not
+treated thee as the envoys of Kh&#257;-em-Uast<a name="FNanchor_1_156" id="FNanchor_1_156"></a><a href="#Footnote_1_156" class="fnanchor">[1]</a> were treated
+here, for they were made to pass seventeen (or fifteen) years
+in this country, and they died here."<a name="FNanchor_2_157" id="FNanchor_2_157"></a><a href="#Footnote_2_157" class="fnanchor">[2]</a></p>
+
+<div class="footnote"><p><a name="Footnote_1_156" id="Footnote_1_156"></a><a href="#FNanchor_1_156"><span class="label">[1]</span></a> Otherwise known as Rameses IX, a king of the twentieth dynasty.</p></div>
+
+<div class="footnote"><p><a name="Footnote_2_157" id="Footnote_2_157"></a><a href="#FNanchor_2_157"><span class="label">[2]</span></a> <i>i.e.</i> they were kept prisoners in Syria until their death.</p></div>
+
+<p>Then the Governor spake to the officer of his bodyguard,
+saying, "Lay hands on him, and take him to see the tombs
+wherein they lie." And I said unto him, "Far be it from me
+to look upon such [ill-omened] things! As concerning the
+messengers of Kh&#257;-em-Uast, the men whom he sent unto
+thee as ambassadors were merely [officials] of his, and there
+was no god with his ambassadors, and so thou sayest, 'Make
+haste to look upon thy colleagues.' Behold, wouldst thou
+not have greater pleasure, and shouldst thou not [instead of
+saying such things] cause to be made a stele whereon should
+be said by thee:</p>
+
+<p>"Amen-R&#257;, the King of the Gods, sent to me Amen-ta-mat,
+his divine ambassador, together with Unu-Amen,
+his human ambassador, in quest of trunks of cedar wood
+<span class="pagenum"><a name="Pg_193" id="Pg_193" title="Pg_193">[193]</a></span>for the Great and Holy Boat of Amen-R&#257;, the King of the
+Gods. And I cut down cedar trees, and I loaded them
+into ships. I provided the ships myself, and I manned them
+with my own sailors, and I made them to arrive in Egypt
+that they might bespeak [from the god for me] ten thousand
+years of life, in addition to the span of life which was decreed
+for me. And this petition hath been granted.</p>
+
+<p>"[And wouldst thou not rather] that, after the lapse of
+time, when another ambassador came from the land of
+Egypt who understood this writing, he should utter thy
+name which should be on the stele, and pray that thou
+shouldst receive water in Amentet, even like the gods who
+subsist?"</p>
+
+<p>And he said unto me, "These words which thou hast
+spoken unto me are of a certainty a great testimony." And
+I said unto him, "Now, as concerning the multitude of words
+which thou hast spoken unto me: As soon as I arrive at
+the place where the First Prophet (<i>i.e.</i> Her-Heru) of Amen
+dwelleth, and he knoweth [how thou hast] performed the
+commands of the God [Amen], he will cause to be conveyed
+to thee [a gift of] certain things." Then I walked down to
+the beach, to the place where the trunks of cedar had been
+lying, and I saw eleven ships [ready] to put out to sea; and
+they belonged to Tchakar-B&#257;l. [And the governor sent
+out an order] saying, "Stop him, and do not let any ship
+with him on board [depart] to the land of Egypt." Then
+I sat myself down and wept. And the scribe of the Governor
+came out to me, and said unto me, "What aileth thee?"
+And I said unto him, "Consider the <i>kashu</i> birds that fly to
+Egypt again and again! And consider how they flock to
+the cool water brooks! Until the coming of whom must I
+remain cast aside hither? Assuredly thou seest those who
+have come to prevent my departure a second time."</p>
+
+<p>Then [the scribe] went away and told the Governor what
+I had said; and the Governor shed tears because of the
+words that had been repeated to him, for they were full of
+pain. And he caused the scribe to come out to me again,
+and he brought with him two skins [full] of wine and a goat.
+<span class="pagenum"><a name="Pg_194" id="Pg_194" title="Pg_194">[194]</a></span>And he caused to be brought out to me Thentmut, an Egyptian
+singing woman who lived in his house, and he said to
+her, "Sing to him, and let not the cares of his business lay
+hold upon his heart." And to me he sent a message, saying,
+"Eat and drink, and let not business lay hold upon thy
+heart. Thou shalt hear everything which I have to say unto
+thee to-morrow morning."</p>
+
+<p>And when the morning had come, he caused [the inhabitants
+of the town] to be assembled on the quay, and having
+stood up in their midst, he said to the Tchakaru, "For what
+purpose have ye come hither?" And they said unto him,
+"We have come hither seeking for the ships which have been
+broken and dashed to pieces, that is to say, the ships which
+thou didst despatch to Egypt, with our unfortunate fellow-sailors
+in them." And he said unto them, "I know not how
+to detain the ambassador of Amen in my country any longer.
+I beg of you to let me send him away, and then do ye pursue
+him, and prevent him [from escaping]." And he made me
+embark in a ship, and sent me forth from the sea-coast, and
+the winds drove me ashore to the land of Alasu (Cyprus?).
+And the people of the city came forth to slay me, and I was
+dragged along in their midst to the place where their queen
+Hathaba lived; and I met her when she was coming forth
+from one house to go into another. Then I cried out in
+entreaty to her, and I said unto the people who were standing
+about her, "Surely there must be among you someone who
+understandeth the language of Egypt." And one of them
+said, "I understand the speech [of Egypt]." Then I said
+unto him, "Tell my Lady these words: I have heard it said
+far from here, even in the city of [Thebes], the place where
+Amen dwelleth, that wrong is done in every city, and that
+only in the land of Alasu (Cyprus?) is right done. And yet
+wrong is done here every day!" And she said, "What is
+it that thou really wishest to say?" I said unto her, "Now
+that the angry sea and the winds have cast me up on the land
+wherein thou dwellest, thou wilt surely not permit these men
+who have received me to slay me! Moreover, I am an
+ambassador of Amen. And consider carefully, for I am a
+<span class="pagenum"><a name="Pg_195" id="Pg_195" title="Pg_195">[195]</a></span>man who will be searched for every day. And as for the
+sailors of Byblos whom they wish to kill, if their lord findeth
+ten of thy sailors he will assuredly slay them." Then she
+caused her people to be called off me, and they were made to
+stand still, and she said unto me, "Lie down and sleep...."
+[The rest of the narrative is wanting].<br /></p>
+
+<p class="return"><a href="#contents">[TABLE OF CONTENTS]</a></p>
+
+
+
+<div><span class="pagenum"><a name="Pg_196" id="Pg_196" title="Pg_196">[196]</a></span></div>
+
+<hr style="width: 65%;" />
+<h2><a name="CHAPTER_XI" id="CHAPTER_XI"></a>CHAPTER XI</h2>
+
+<h3>FAIRY TALES<br /><br /></h3>
+
+
+<p>One of the most interesting tales that have come down to
+us in Egyptian dress is the tale commonly called the "<b>Tale
+of the Two Brothers</b>." It is found written in the hieratic
+character upon a papyrus preserved in the British Museum
+(D'Orbiney, No. 10,183), and the form which the story has
+there is that which was current under the nineteenth dynasty,
+about 1300 B.C. The two principal male characters in the
+story, Anpu and Bata, were originally gods, but in the hands
+of the Egyptian story-teller they became men, and their
+deeds were treated in such a way as to form an interesting
+fairy story. It is beyond the scope of this little book to treat
+of the mythological ideas that underlie certain parts of the
+narrative, and we therefore proceed to give a rendering of
+this very curious and important "fairy tale."<br /><br /></p>
+
+
+<!-- ILLUSTRATION (To face) PAGE 196 -->
+
+<div class="figcenter">
+   <a name="ill_196" id="ill_196"></a>
+   <a href="images/pg_196_f.jpg" >
+     <img src="images/pg_196_t.jpg" width="600" height="381"
+        alt="A Page of the Hieratic Text of the Tale of Two Brothers." title="A Page of the Hieratic Text of the Tale of Two Brothers." /></a>
+<p class="figcenter">
+<b>A Page of the Hieratic Text of the Tale of Two Brothers.</b>
+</p>
+<br /><br /></div>
+
+
+<p>It is said that there were two brothers, [the children] of
+one mother and of one father; the name of the elder was
+Anpu, and Bata was the name of the younger. Anpu had a
+house and a wife, and Bata lived with him like a younger
+brother. It was Bata who made the clothes; he tended and
+herded his cattle in the fields, he ploughed the land, he did
+the hard work during the time of harvest, and he kept
+the account of everything that related to the fields. And
+Bata was a most excellent farmer, and his like there was not
+in the whole country-side; and behold, the power of the God
+was in him. And very many days passed during which
+Anpu's young brother tended his flocks and herds daily, and
+he returned to his house each evening loaded with field produce
+of every kind. And when he had returned from the
+<span class="pagenum"><a name="Pg_197" id="Pg_197" title="Pg_197">[197]</a></span>fields, he set [food] before his elder brother, who sat with his
+wife drinking and eating, and then Bata went out to the byre
+and [slept] with the cattle. On the following morning as
+soon as it was day, Bata took bread-cakes newly baked, and
+set them before Anpu, who gave him food to take with him
+to the fields. Then Bata drove out his cattle into the fields
+to feed, and [as] he walked behind them they said unto him,
+"The pasturage is good in such and such a place," and he
+listened to their voices, and took them where they wished to
+go. Thus the cattle in Bata's charge became exceedingly
+fine, and their calves doubled in number, and they multiplied
+exceedingly. And when it was the season for ploughing Anpu
+said unto Bata, "Come, let us get our teams ready for ploughing
+the fields, and our implements, for the ground hath
+appeared,<a name="FNanchor_1_158" id="FNanchor_1_158"></a><a href="#Footnote_1_158" class="fnanchor">[1]</a> and it is in the proper condition for the plough.
+Go to the fields and take the seed-corn with thee to-day, and
+at daybreak to-morrow we will do the ploughing"; this is
+what he said to him. And Bata did everything which Anpu
+had told him to do. The next morning, as soon as it was
+daylight, the two brothers went into the fields with their
+teams and their ploughs, and they ploughed the land, and they
+were exceedingly happy as they ploughed, from the beginning
+of their work to the very end thereof.</p>
+
+<div class="footnote"><p><a name="Footnote_1_158" id="Footnote_1_158"></a><a href="#FNanchor_1_158"><span class="label">[1]</span></a> <i>i.e.</i> the waters of the Inundation had subsided, leaving the ground
+visible.</p></div>
+
+<p>Now when the two brothers had been living in this way
+for a considerable time, they were in the fields one day
+[ploughing], and Anpu said to Bata, "Run back to the farm
+and fetch some [more] seed corn." And Bata did so, and
+when he arrived there he found his brother's wife seated
+dressing her hair. And he said to her, "Get up and give
+me some seed corn that I may hurry back to the fields, for
+Anpu ordered me not to loiter on the way." Anpu's wife
+said to him, "Go thyself to the grain shed, and open the bin,
+and take out from it as much corn as thou wishest; I could
+fetch it for thee myself, only I am afraid that my hair would
+fall down on the way." Then the young man went to the
+bin, and filled a very large jar full of grain, for it was his desire
+<span class="pagenum"><a name="Pg_198" id="Pg_198" title="Pg_198">[198]</a></span>to carry off a large quantity of seed corn, and he lifted up on
+his shoulders the pot, which was filled full of wheat and barley,
+and came out of the shed with it. And Anpu's wife said to
+him, "How much grain hast thou on thy shoulders?" And
+Bata said to her, "Three measures of barley and two measures
+of wheat, in all five measures of grain; that is what I have
+on my shoulders." These were the words which he spake
+to her. And she said to him, "How strong thou art! I
+have been observing thy vigorousness day by day." And
+her heart inclined to him, and she entreated him to stay with
+her, promising to give him beautiful apparel if he would
+do so. Then the young man became filled with fury like a
+panther of the south because of her words, and when she saw
+how angry he was she became terribly afraid. And he said
+to her, "Verily thou art to me as my mother, and thy husband
+is as my father, and being my elder brother he hath provided
+me with the means of living. Thou hast said unto me what
+ought not to have been said, and I pray thee not to repeat
+it. On my part I shall tell no man of it, and on thine thou
+must never declare the matter to man or woman." Then
+Bata took up his load on his shoulders, and departed to
+the fields. And when he arrived at the place where his elder
+brother was they continued their ploughing and laboured
+diligently at their work.</p>
+
+<p>And when the evening was come the elder brother returned
+to his house. And having loaded himself with the products
+of the fields, Bata drove his flocks and herds back to the farm
+and put them in their enclosures.</p>
+
+<p>And behold, Anpu's wife was smitten with fear, because
+of the words which she had spoken to Bata, and she took
+some grease and a piece of linen, and she made herself to
+appear like a woman who had been assaulted, and who had
+been violently beaten by her assailant, for she wished to say
+to her husband, "Thy young brother hath beaten me sorely."
+And when Anpu returned in the evening according to his
+daily custom, and arrived at his house, he found his wife
+lying on the ground in the condition of one who had been
+assaulted with violence. She did not [appear to] pour water
+<span class="pagenum"><a name="Pg_199" id="Pg_199" title="Pg_199">[199]</a></span>over his hands according to custom, she did not light a light
+before him; his house was in darkness, and she was lying
+prostrate and sick. And her husband said unto her, "Who
+hath been talking to thee?" And she said unto him, "No
+one hath been talking to me except thy young brother. When
+he came to fetch the seed corn he found me sitting alone,
+and he spake words of love to me, and he told me to tie up
+my hair. But I would not listen to him, and I said to him,
+'Am I not like thy mother? Is not thy elder brother like
+thy father?' Then he was greatly afraid, and he beat me
+to prevent me from telling thee about this matter. Now,
+if thou dost not kill him I shall kill myself, for since I have
+complained to thee about his words, when he cometh back
+in the evening what he will do [to me] is manifest."</p>
+
+<p>Then the elder brother became like a panther of the
+southern desert with wrath. And he seized his dagger, and
+sharpened it, and went and stood behind the stable door, so
+that he might slay Bata when he returned in the evening
+and came to the byre to bring in his cattle. And when the
+sun was about to set Bata loaded himself with products of
+the field of every kind, according to his custom, [and returned
+to the farm]. And as he was coming back the cow that led
+the herd said to Bata as she was entering the byre, "Verily
+thy elder brother is waiting with his dagger to slay thee;
+flee thou from before him"; and Bata hearkened to the
+words of the leading cow. And when the second cow as she
+was about to enter into the byre spake unto him even as did
+the first cow, Bata looked under the door of the byre, and
+saw the feet of his elder brother as he stood behind the door
+with his dagger in his hand. Then he set down his load upon
+the ground, and he ran away as fast as he could run, and Anpu
+followed him grasping his dagger. And Bata cried out to
+R&#257;-Harmakhis (the Sun-god) and said, "O my fair Lord,
+thou art he who judgeth between the wrong and the right."
+And the god R&#257; hearkened unto all his words, and he caused
+a great stream to come into being, and to separate the two
+brothers, and the water was filled with crocodiles. Now
+Anpu was on one side of the stream and Bata on the other,
+<span class="pagenum"><a name="Pg_200" id="Pg_200" title="Pg_200">[200]</a></span>and Anpu wrung his hands together in bitter wrath because
+he could not kill his brother. Then Bata cried out to Anpu
+on the other bank, saying, "Stay where thou art until daylight,
+and until the Disk (<i>i.e.</i> the Sun-god) riseth. I will enter
+into judgment with thee in his presence, for it is he who
+setteth right what is wrong. I shall never more live with
+thee, and I shall never again dwell in the place where thou
+art. I am going to the Valley of the Acacia."</p>
+
+<p>And when the day dawned, and there was light on the earth,
+and R&#257;-Harmakhis was shining, the two brothers looked
+at each other. And Bata spake unto Anpu, saying, "Why
+hast thou pursued me in this treacherous way, wishing to
+slay me without first hearing what I had to say? I am thy
+brother, younger than thou art, and thou art as a father and
+thy wife is as a mother to me. Is it not so? When thou
+didst send me to fetch seed corn for our work, it was thy wife
+who said, 'I pray thee to stay with me,' but behold, the facts
+have been misrepresented to thee, and the reverse of what
+happened hath been put before thee." Then Bata explained
+everything to Anpu, and made him to understand exactly
+what had taken place between him and his brother's wife.
+And Bata swore an oath by R&#257;-Harmakhis, saying, "By R&#257;-Harmakhis,
+to lie in wait for me and to pursue me, with thy
+knife in thy hand ready to slay me, was a wicked and abominable
+thing to do." And Bata took [from his side] the knife
+which he used in cutting reeds, and drove it into his body,
+and he sank down fainting upon the ground. Then Anpu
+cursed himself with bitter curses, and he lifted up his voice
+and wept; and he did not know how to cross over the stream
+to the bank where Bata was because of the crocodiles. And
+Bata cried out to him, saying, "Behold, thou art ready to
+remember against me one bad deed of mine, but thou dost not
+remember my good deeds, or even one of the many things
+that have been done for thee by me. Shame on thee! Get
+thee back to thy house and tend thine own cattle, for I will
+no longer stay with thee. I will depart to the Valley of the
+Acacia. But thou shalt come to minister to me, therefore
+take heed to what I say. Now know that certain things are
+<span class="pagenum"><a name="Pg_201" id="Pg_201" title="Pg_201">[201]</a></span>about to happen to me. I am going to cast a spell on my
+heart, so that I may be able to place it on a flower of the
+Acacia tree. When this Acacia is cut down my heart shall
+fall to the ground, and thou shalt come to seek for it. Thou
+shalt pass seven years in seeking for it, but let not thy heart
+be sick with disappointment, for thou shalt find it. When
+thou findest it, place it in a vessel of cold water, and verily
+my heart shall live again, and shall make answer to him that
+attacketh me. And thou shalt know what hath happened
+to me [by the following sign]. A vessel of beer shall be
+placed in thy hand, and it shall froth and run over; and
+another vessel with wine in it shall be placed [in thy hand],
+and it shall become sour. Then make no tarrying, for indeed
+these things shall happen to thee." So the younger brother
+departed to the Valley of the Acacia, and the elder brother
+departed to his house. And Anpu's hand was laid upon his
+head, and he cast dust upon himself [in grief for Bata], and
+when he arrived at his house he slew his wife, and threw her to
+the dogs, and he sat down and mourned for his young brother.</p>
+
+<p>And when many days had passed, Bata was living alone
+in the Valley of the Acacia, and he spent his days in hunting
+the wild animals of the desert; and at night he slept under
+the Acacia, on the top of the flowers of which rested his
+heart. And after many days he built himself, with his own
+hand, a large house in the Valley of the Acacia, and it was
+filled with beautiful things of every kind, for he delighted in
+the possession of a house. And as he came forth [one day]
+from his house, he met the Company of the Gods, and they
+were on their way to work out their plans in their realm.
+And one of them said unto him, "Hail, Bata, thou Bull of
+the gods, hast thou not been living here alone since the time
+when thou didst forsake thy town through the wife of thy
+elder brother Anpu? Behold, his wife hath been slain [by
+him], and moreover thou hast made an adequate answer to
+the attack which he made upon thee"; and their hearts were
+very sore indeed for Bata. Then R&#257;-Harmakhis said unto
+Khnemu,<a name="FNanchor_1_159" id="FNanchor_1_159"></a><a href="#Footnote_1_159" class="fnanchor">[1]</a> "Fashion a wife for Bata, so that thou, O Bata,
+<span class="pagenum"><a name="Pg_202" id="Pg_202" title="Pg_202">[202]</a></span>mayest not dwell alone." And Khnemu made a wife to live
+with Bata, and her body was more beautiful than the body
+of any other woman in the whole country, and the essence
+of every god was in her; and the Seven Hathor Goddesses
+came to her, and they said, "She shall die by the sword."
+And Bata loved her most dearly, and she lived in his house,
+and he passed all his days in hunting the wild animals of the
+desert so that he might bring them and lay them before her.
+And he said to her, "Go not out of the house lest the River
+carry thee off, for I know not how to deliver thee from it.
+My heart is set upon the flower of the Acacia, and if any man
+find it I must do battle with him for it"; and he told her
+everything that had happened concerning his heart.</p>
+
+<div class="footnote"><p><a name="Footnote_1_159" id="Footnote_1_159"></a><a href="#FNanchor_1_159"><span class="label">[1]</span></a> The god who fashioned the bodies of men.</p></div>
+
+<p>And many days afterwards, when Bata had gone out
+hunting as usual, the young woman went out of the house
+and walked under the Acacia tree, which was close by, and
+the River saw her, and sent its waters rolling after her; and
+she fled before them and ran away into her house. And the
+River said, "I love her," and the Acacia took to the River a
+lock of her hair, and the River carried it to Egypt, and cast
+it up on the bank at the place where the washermen washed
+the clothes of Pharaoh, life, strength, health [be to him]!
+And the odour of the lock of hair passed into the clothing of
+Pharaoh. Then the washermen of Pharaoh quarrelled among
+themselves, saying, "There is an odour [as of] perfumed oil
+in the clothes of Pharaoh." And quarrels among them went
+on daily, and at length they did not know what they were
+doing. And the overseer of the washermen of Pharaoh
+walked to the river bank, being exceedingly angry because
+of the quarrels that came before him daily, and he stood still
+on the spot that was exactly opposite to the lock of hair as
+it lay in the water. Then he sent a certain man into the
+water to fetch it, and when he brought it back, the overseer,
+finding that it had an exceedingly sweet odour, took it to
+Pharaoh. And the scribes and the magicians were summoned
+into the presence of Pharaoh, and they said to him, "This
+lock of hair belongeth to a maiden of R&#257;-Harmakhis, and
+the essence of every god is in her. It cometh to thee from a
+<span class="pagenum"><a name="Pg_203" id="Pg_203" title="Pg_203">[203]</a></span>strange land as a salutation of praise to thee. We therefore
+pray thee send ambassadors into every land to seek her out.
+And as concerning the ambassador to the Valley of the Acacia,
+we beg thee to send a strong escort with him to fetch her."
+And His Majesty said unto them, "What we have decided
+is very good," and he despatched the ambassadors.</p>
+
+<p>And when many days had passed by, the ambassadors
+who had been despatched to foreign lands returned to make
+a report to His Majesty, but those who had gone to the Valley
+of the Acacia did not come back, for Bata had slain them,
+with the exception of one who returned to tell the matter to
+His Majesty. Then His Majesty despatched foot-soldiers
+and horsemen and charioteers to bring back the young woman,
+and there was also with them a woman who had in her hands
+beautiful trinkets of all kinds, such as are suitable for maidens,
+to give to the young woman. And this woman returned to
+Egypt with the young woman, and everyone in all parts of
+the country rejoiced at her arrival. And His Majesty loved
+her exceedingly, and he paid her homage as the Great August
+One, the Chief Wife. And he spake to her and made her tell
+him what had become of her husband, and she said to His
+Majesty, "I pray thee to cut down the Acacia Tree and then
+to destroy it." Then the King caused men and bowmen to
+set out with axes to cut down the Acacia, and when they
+arrived in the Valley of the Acacia, they cut down the flower
+on which was the heart of Bata, and he fell down dead at
+that very moment of evil.</p>
+
+<p>And on the following morning when the light had come
+upon the earth, and the Acacia had been cut down, Anpu,
+Bata's elder brother, went into his house and sat down, and
+he washed his hands; and one gave him a vessel of beer, and
+it frothed up, and the froth ran over, and one gave him
+another vessel containing wine, and it was sour. Then he
+grasped his staff, and [taking] his sandals, and his apparel,
+and his weapons which he used in fighting and hunting, he
+set out to march to the Valley of the Acacia. And when he
+arrived there he went into Bata's house, and he found his
+young brother there lying dead on his bed; and when he
+<span class="pagenum"><a name="Pg_204" id="Pg_204" title="Pg_204">[204]</a></span>looked upon his young brother he wept on seeing that he was
+dead. Then he set out to seek for the heart of Bata, under
+the Acacia where he was wont to sleep at night, and he passed
+three years in seeking for it but found it not. And when
+the fourth year of his search had begun, his heart craved to
+return to Egypt, and he said, "I will depart thither to-morrow
+morning"; that was what he said to himself. And on the
+following day he walked about under the Acacia all day long
+looking for Bata's heart, and as he was returning [to the
+house] in the evening, and was looking about him still searching
+for it, he found a seed, which he took back with him, and
+behold, it was Bata's heart. Then he fetched a vessel of
+cold water, and having placed the seed in it, he sat down
+according to his custom. And when the night came, the heart
+had absorbed all the water; and Bata [on his bed] trembled
+in all his members, and he looked at Anpu, whilst his heart
+remained in the vessel of water. And Anpu took up the
+vessel wherein was his brother's heart, which had absorbed
+the water. And Bata's heart ascended its throne [in his
+body], and Bata became as he had been aforetime, and the
+two brothers embraced each other, and each spake to the
+other.</p>
+
+<p>And Bata said to Anpu, "Behold, I am about to take the
+form of a great bull, with beautiful hair, and a disposition (?)
+which is unknown. When the sun riseth, do thou mount on
+my back, and we will go to the place where my wife is, and
+I will make answer [for myself]. Then shalt thou take me
+to the place where the King is, for he will bestow great favours
+upon thee, and he will heap gold and silver upon thee because
+thou wilt have brought me to him. For I am going to become
+a great and wonderful thing, and men and women shall
+rejoice because of me throughout the country." And on the
+following day Bata changed himself into the form of which
+he had spoken to his brother. Then Anpu seated himself
+on his back early in the morning, and when he had come to
+the place where the King was, and His Majesty had been
+informed concerning him, he looked at him, and he had very
+great joy in him. And he made a great festival, saying,
+<span class="pagenum"><a name="Pg_205" id="Pg_205" title="Pg_205">[205]</a></span>"This is a very great wonder which hath happened"; and
+the people rejoiced everywhere throughout the whole country.
+And Pharaoh loaded Anpu with silver and gold, and he dwelt
+in his native town, and the King gave him large numbers of
+slaves, and very many possessions, for Pharaoh loved him
+very much, far more than any other person in the whole land.</p>
+
+<p>And when many days had passed by the bull went into
+the house of purification, and he stood up in the place where
+the August Lady was, and said unto her, "Look upon me,
+I am alive in very truth." And she said unto him, "Who
+art thou?" And he said unto her, "I am Bata. When
+thou didst cause the Acacia which held my heart to be destroyed
+by Pharaoh, well didst thou know that thou wouldst
+kill me. Nevertheless, I am alive indeed, in the form of a
+bull. Look at me!" And the August Lady was greatly
+afraid because of what she had said concerning her husband
+[to the King]; and the bull departed from the place of purification.
+And His Majesty went to tarry in her house and
+to rejoice with her, and she ate and drank with him; and the
+King was exceedingly happy. And the August Lady said
+to His Majesty, "Say these words: 'Whatsoever she saith
+I will hearken unto for her sake,' and swear an oath by God
+that thou wilt do them." And the King hearkened unto
+everything which she spake, saying, "I beseech thee to give
+me the liver of this bull to eat, for he is wholly useless for any
+kind of work." And the King cursed many, many times
+the request which she had uttered, and Pharaoh's heart
+was exceedingly sore thereat.</p>
+
+<p>On the following morning, when it was day, the King proclaimed
+a great feast, and he ordered the bull to be offered
+up as an offering, and one of the chief royal slaughterers of
+His Majesty was brought to slay the bull. And after the
+knife had been driven into him, and whilst he was still on the
+shoulders of the men, the bull shook his neck, and two drops
+of blood from it fell by the jambs of the doorway of His
+Majesty, one by one jamb of Pharaoh's door, and the other
+by the other, and they became immediately two mighty
+acacia trees, and each was of the greatest magnificence.
+<span class="pagenum"><a name="Pg_206" id="Pg_206" title="Pg_206">[206]</a></span>Then one went and reported to His Majesty, saying, "Two
+mighty acacia trees, whereat His Majesty will marvel exceedingly,
+have sprung up during the night by the Great Door
+of His Majesty." And men and women rejoiced in them
+everywhere in the country, and the King made offerings unto
+them. And many days after this His Majesty put on his
+tiara of lapis-lazuli, and hung a wreath of flowers of every
+kind about his neck, and he mounted his chariot of silver-gold,
+and went forth from the Palace to see the two acacia
+trees. And the August Lady came following after Pharaoh
+[in a chariot drawn by] horses, and His Majesty sat down
+under one acacia, and the August Lady sat under the other.
+And when she had seated herself the Acacia spake unto his
+wife, saying, "O woman, who art full of guile, I am Bata,
+and I am alive even though thou hast entreated me evilly.
+Well didst thou know when thou didst make Pharaoh to cut
+down the Acacia that held my heart that thou wouldst kill
+me, and when I transformed myself into a bull thou didst
+cause me to be slain."</p>
+
+<p>And several days after this the August Lady was eating
+and drinking at the table of His Majesty, and the King was
+enjoying her society greatly, and she said unto His Majesty,
+"Swear to me an oath by God, saying, I will hearken unto
+whatsoever the August Lady shall say unto me for her sake;
+let her say on." And he hearkened unto everything which
+she said, and she said, "I entreat thee to cut down these two
+acacia trees, and to let them be made into great beams";
+and the King hearkened unto everything which she said.
+And several days after this His Majesty made cunning wood-men
+to go and cut down the acacia trees of Pharaoh, and whilst
+the August Lady was standing and watching their being cut
+down, a splinter flew from one of them into her mouth, and
+she knew that she had conceived, and the King did for her
+everything which her heart desired. And many days after
+this happened she brought forth a man child, and one said
+to His Majesty, "A man child hath been born unto thee";
+and a nurse was found for him and women to watch over
+him and tend him, and the people rejoiced throughout the
+<span class="pagenum"><a name="Pg_207" id="Pg_207" title="Pg_207">[207]</a></span>whole land. And the King sat down to enjoy a feast, and
+he began to call the child by his name, and he loved him very
+dearly, and at that same time the King gave him the title of
+"Royal son of Kash."<a name="FNanchor_1_160" id="FNanchor_1_160"></a><a href="#Footnote_1_160" class="fnanchor">[1]</a> Some time after this His Majesty
+appointed him "Erp&#257;"<a name="FNanchor_2_161" id="FNanchor_2_161"></a><a href="#Footnote_2_161" class="fnanchor">[2]</a> of the whole country. And when
+he had served the office of Erp&#257; for many years, His Majesty
+flew up to heaven (<i>i.e.</i> he died). And the King (<i>i.e.</i> Bata)
+said, "Let all the chief princes be summoned before me, so
+that I may inform them about everything which hath happened
+unto me." And they brought his wife, and he entered
+into judgment with her, and the sentence which he passed
+upon her was carried out. And Anpu, the brother of the
+King, was brought unto His Majesty, and the King made him
+Erp&#257; of the whole country. When His Majesty had reigned
+over Egypt for twenty years, he departed to life (<i>i.e.</i> he died),
+and his brother Anpu took his place on the day in which he
+was buried.</p>
+
+<p>Here endeth the book happily [in] peace.<a name="FNanchor_3_162" id="FNanchor_3_162"></a><a href="#Footnote_3_162" class="fnanchor">[3]</a></p>
+
+<div class="footnote"><p><a name="Footnote_1_160" id="Footnote_1_160"></a><a href="#FNanchor_1_160"><span class="label">[1]</span></a> <i>i.e.</i> Prince of Kash, or Viceroy of the S&#363;d&#257;n.</p></div>
+
+<div class="footnote"><p><a name="Footnote_2_161" id="Footnote_2_161"></a><a href="#FNanchor_2_161"><span class="label">[2]</span></a> <i>i.e.</i> hereditary chief, or heir.</p></div>
+
+<div class="footnote"><p><a name="Footnote_3_162" id="Footnote_3_162"></a><a href="#FNanchor_3_162"><span class="label">[3]</span></a> According to the colophon, the papyrus was written for an officer of
+Pharaoh's treasury, called Qakabu, and the scribes Herua and Meremaptu
+by Annana, the scribe, the lord of books. The man who shall speak [against]
+this book shall have Thoth for a foe!</p></div>
+
+<p>Under the heading of this chapter may well be included
+the <b>Story of the Shipwrecked Traveller</b>. The text of this
+remarkable story is written in the hieratic character upon a
+roll of papyrus, which is preserved in the Imperial Library
+at St. Petersburg. It is probable that a layer of facts underlies
+the story, but the form in which we have it justifies us
+in assigning to it a place among the fairy stories of Ancient
+Egypt. Prefixed to the narrative of the shipwrecked traveller
+is the following:</p>
+
+<p>"A certain servant of wise understanding hath said, Let
+thy heart be of good cheer, O prince. Verily we have arrived
+at [our] homes. The mallet hath been grasped, and the
+anchor-post hath been driven into the ground, and the bow
+of the boat hath grounded on the bank. Thanksgivings
+have been offered up to God, and every man hath embraced
+<span class="pagenum"><a name="Pg_208" id="Pg_208" title="Pg_208">[208]</a></span>his neighbour. Our sailors have returned in peace and safety,
+and our fighting men have lost none of their comrades, even
+though we travelled to the uttermost parts of Uauat (Nubia),
+and through the country of Senmut (Northern Nubia).
+Verily we have arrived in peace, and we have reached our
+own land [again]. Hearken, O prince, unto me, even though
+I be a poor man. Wash thyself, and let water run over thy
+fingers. I would that thou shouldst be ready to return an
+answer to the man who addresseth thee, and to speak to the
+King [from] thy heart, and assuredly thou must give thine
+answer promptly and without hesitation. The mouth of a
+man delivereth him, and his words provide a covering for
+[his] face. Act thou according to the promptings of thine
+heart, and when thou hast spoken [thou wilt have made him]
+to be at rest." The shipwrecked traveller then narrates his
+experiences in the following words: I will now speak and
+give thee a description of the things that [once] happened to
+me myself [when] I was journeying to the copper mines of
+the king. I went down into the sea<a name="FNanchor_1_163" id="FNanchor_1_163"></a><a href="#Footnote_1_163" class="fnanchor">[1]</a> in a ship that was one
+hundred and fifty cubits (225 feet) in length, and forty cubits
+(60 feet) in breadth, and it was manned by one hundred and
+fifty sailors who were chosen from among the best sailors of
+Egypt. They had looked upon the sky, they had looked
+upon the land, and their hearts were more understanding
+than the hearts of lions. Now although they were able to
+say beforehand when a tempest was coming, and could tell
+when a squall was going to rise before it broke upon them,
+a storm actually overtook us when we were still on the sea.
+Before we could make the land the wind blew with redoubled
+violence, and it drove before it upon us a wave that was eight
+cubits (12 feet) [high]. A plank was driven towards me by
+it, and I seized it; and as for the ship, those who were therein
+perished, and not one of them escaped.</p>
+
+<div class="footnote"><p><a name="Footnote_1_163" id="Footnote_1_163"></a><a href="#FNanchor_1_163"><span class="label">[1]</span></a> The sea was the Red Sea, and the narrator must have been on his way
+to W&#257;d&#299; Magh&#257;rah or Sar&#257;b&#299;t al-Kh&#257;dim in the Peninsula of Sinai.</p></div>
+
+<p>Then a wave of the sea bore me along and cast me up upon
+an island, and I passed three days there by myself, with none
+but mine own heart for a companion; I laid me down and
+<span class="pagenum"><a name="Pg_209" id="Pg_209" title="Pg_209">[209]</a></span>slept in a hollow in a thicket, and I hugged the shade. And
+I lifted up my legs (<i>i.e.</i> I walked about), so that I might find
+out what to put in my mouth, and I found there figs and
+grapes, and all kinds of fine large berries; and there were
+there gourds, and melons, and pumpkins as large as barrels (?),
+and there were also there fish and water-fowl. There was no
+[food] of any sort or kind that did not grow in this island.
+And when I had eaten all I could eat, I laid the remainder
+of the food upon the ground, for it was too much for me [to
+carry] in my arms. I then dug a hole in the ground and made
+a fire, and I prepared pieces of wood and a burnt-offering
+for the gods.</p>
+
+<p>And I heard a sound [as of] thunder, which I thought to
+be [caused by] a wave of the sea, and the trees rocked and the
+earth quaked, and I covered my face. And I found [that the
+sound was caused by] a serpent that was coming towards me.
+It was thirty cubits (45 feet) in length, and its beard was more
+than two cubits in length, and its body was covered with
+[scales of] gold, and the two ridges over its eyes were of
+pure lapis-lazuli (<i>i.e.</i> they were blue); and it coiled its whole
+length up before me. And it opened its mouth to me, now
+I was lying flat on my stomach in front of it, and it said unto
+me, "Who hath brought thee hither? Who hath brought
+thee hither, O miserable one? Who hath brought thee
+hither? If thou dost not immediately declare unto me who
+hath brought thee to this island, I will make thee to know
+what it is to be burnt with fire, and thou wilt become a thing
+that is invisible. Thou speakest to me, but I cannot hear
+what thou sayest; I am before thee, dost thou not know
+me?" Then the serpent took me in its mouth, and carried
+me off to the place where it was wont to rest, and it set me
+down there, having done me no harm whatsoever; I was
+sound and whole, and it had not carried away any portion
+of my body. And it opened its mouth to me whilst I was
+lying flat on my stomach, and it said unto me, "Who hath
+brought thee thither? Who hath brought thee hither, O
+miserable one? Who hath brought thee to this island of
+the sea, the two sides of which are in the waves?"</p>
+
+<p>Then I made answer to the serpent, my two hands being
+<span class="pagenum"><a name="Pg_210" id="Pg_210" title="Pg_210">[210]</a></span>folded humbly before it, and I said unto it, "I am one who
+was travelling to the mines on a mission of the king in a
+ship that was one hundred and fifty cubits long, and fifty
+cubits in breadth, and it was manned by a crew of one hundred
+and fifty men, who were chosen from among the best
+sailors of Egypt. They had looked upon the sky, they had
+looked upon the earth, and their hearts were more understanding
+than the hearts of lions. They were able to say
+beforehand when a tempest was coming, and to tell when a
+squall was about to rise before it broke. The heart of every
+man among them was wiser than that of his neighbour, and
+the arm of each was stronger than that of his neighbour;
+there was not one weak man among them. Nevertheless it
+blew a gale of wind whilst we were still on the sea and before
+we could make the land. A gale rose, which continued to
+increase in violence, and with it there came upon [us] a wave
+eight cubits [high]. A plank of wood was driven towards
+me by this wave, and I seized it; and as for the ship, those
+who were therein perished and not one of them escaped alive
+[except] myself. And now behold me by thy side! It was
+a wave of the sea that brought me to this island."</p>
+
+<p>And the serpent said unto me, "Have no fear, have no
+fear, O little one, and let not thy face be sad, now that thou
+hast arrived at the place where I am. Verily, God hath
+spared thy life, and thou hast been brought to this island
+where there is food. There is no kind of food that is not
+here, and it is filled with good things of every kind. Verily,
+thou shalt pass month after month on this island, until thou
+hast come to the end of four months, and then a ship shall
+come, and there shall be therein sailors who are acquaintances
+of thine, and thou shalt go with them to thy country, and
+thou shalt die in thy native town." [And the serpent continued,]
+"What a joyful thing it is for the man who hath
+experienced evil fortunes, and hath passed safely through
+them, to declare them! I will now describe unto thee some
+of the things that have happened unto me on this island.
+I used to live here with my brethren, and with my children
+who dwelt among them; now my children and my brethren
+<span class="pagenum"><a name="Pg_211" id="Pg_211" title="Pg_211">[211]</a></span>together numbered seventy-five. I do not make mention
+of a little maiden who had been brought to me by fate. And
+a star fell [from heaven], and these (<i>i.e.</i> his children, and his
+brethren, and the maiden) came into the fire which fell with
+it. I myself was not with those who were burnt in the fire,
+and I was not in their midst, but I [well-nigh] died [of grief]
+for them. And I found a place wherein I buried them all
+together. Now, if thou art strong, and thy heart flourisheth,
+thou shalt fill both thy arms (<i>i.e.</i> embrace) with thy children,
+and thou shalt kiss thy wife, and thou shalt see thine own
+house, which is the most beautiful thing of all, and thou shalt
+reach thy country, and thou shalt live therein again together
+with thy brethren, and dwell therein."</p>
+
+<p>Then I cast myself down flat upon my stomach, and I
+pressed the ground before the serpent with my forehead,
+saying, "I will describe thy power to the King, and I will
+make him to understand thy greatness. I will cause to be
+brought unto thee the unguent and spices called <i>aba</i>, and
+<i>hekenu</i>, and <i>inteneb</i>, and <i>khasait</i>, and the incense that is
+offered up in the temples, whereby every god is propitiated.
+I will relate [unto him] the things that have happened unto
+me, and declare the things that have been seen by me through
+thy power, and praise and thanksgiving shall be made unto
+thee in my city in the presence of all the nobles of the country.
+I will slaughter bulls for thee, and will offer them up as burnt-offerings,
+and I will pluck feathered fowl in thine [honour].
+And I will cause to come to thee boats laden with all the most
+costly products of the land of Egypt, even according to what
+is done for a god who is beloved by men and women in a land
+far away, whom they know not." Then the serpent smiled
+at me, and the things which I had said to it were regarded
+by it in its heart as nonsense, for it said unto me, "Thou
+hast not a very great store of myrrh [in Egypt], and all that
+thou hast is incense. Behold, I am the Prince of Punt, and
+the myrrh which is therein belongeth to me. And as for
+the <i>heken</i> which thou hast said thou wilt cause to be brought
+to me, is it not one of the chief [products] of this island?
+And behold, it shall come to pass that when thou hast once
+<span class="pagenum"><a name="Pg_212" id="Pg_212" title="Pg_212">[212]</a></span>departed from this place, thou shalt never more see this island,
+for it shall disappear into the waves."</p>
+
+<p>And in due course, even as the serpent had predicted, a
+ship arrived, and I climbed up to the top of a high tree, and
+I recognised those who were in it. Then I went to announce
+the matter to the serpent, but I found that it had knowledge
+thereof already. And the serpent said unto me, "A safe
+[journey], a safe [journey], O little one, to thy house. Thou
+shalt see thy children [again]. I beseech thee that my name
+may be held in fair repute in thy city, for verily this is the
+thing which I desire of thee." Then I threw myself flat
+upon my stomach, and my two hands were folded humbly
+before the serpent. And the serpent gave me a [ship-] load
+of things, namely, myrrh, <i>heken, inteneb, khasait, thsheps</i>
+and <i>shaas</i> spices, eye-paint (antimony), skins of panthers,
+great balls of incense, tusks of elephants, greyhounds, apes,
+monkeys, and beautiful and costly products of all sorts and
+kinds. And when I had loaded these things into the ship,
+and had thrown myself flat upon my stomach in order to give
+thanks unto it for the same, it spake unto me, saying, "Verily
+thou shalt travel to [thy] country in two months, and thou
+shalt fill both thy arms with thy children, and thou shalt
+renew thy youth in thy coffin." Then I went down to the
+place on the sea-shore where the ship was, and I hailed the
+bowmen who were in the ship, and I spake words of thanksgiving
+to the lord of this island, and those who were in the
+ship did the same. Then we set sail, and we journeyed on
+and returned to the country of the King, and we arrived there
+at the end of two months, according to all that the serpent
+had said. And I entered into the presence of the King, and
+I took with me for him the offerings which I had brought out
+of the island. And the King praised me and thanked me
+in the presence of the nobles of all his country, and he appointed
+me to be one of his bodyguard, and I received my
+wages along with those who were his [regular] servants.</p>
+
+<p>Cast thou thy glance then upon me [O Prince], now that
+I have set my feet on my native land once more, having seen
+and experienced what I have seen and experienced. Hearken
+<span class="pagenum"><a name="Pg_213" id="Pg_213" title="Pg_213">[213]</a></span>thou unto me, for verily it is a good thing to hearken unto
+men. And the Prince said unto me, "Make not thyself
+out to be perfect, my friend! Doth a man give water to
+a fowl at daybreak which he is going to kill during the day?"</p>
+
+<p>Here endeth [The Story of the Shipwrecked Traveller],
+which hath been written from the beginning to the end thereof
+according to the text that hath been found written in an
+[ancient] book. It hath been written (<i>i.e.</i> copied) by Ameni-Amen-&#257;a,
+a scribe with skilful fingers. Life, strength, and
+health be to him!<br /></p>
+
+<p class="return"><a href="#contents">[TABLE OF CONTENTS]</a></p>
+
+
+<div><span class="pagenum"><a name="Pg_214" id="Pg_214" title="Pg_214">[214]</a></span></div>
+
+<hr style="width: 65%;" />
+<h2><a name="CHAPTER_XII" id="CHAPTER_XII"></a>CHAPTER XII</h2>
+
+<h3>EGYPTIAN HYMNS TO THE GODS<br /><br /></h3>
+
+
+<p>In this chapter are given translations of Hymns that were
+sung in the temples in honour of the great gods of Egypt
+between 1600 B.C. and 900 B.C., and of Hymns that were
+used by kings and private individuals. The following <b>Hymn
+to Amen-R&#257;</b> is found in a papyrus preserved in the Egyptian
+Museum in Cairo; the asterisk marks groups of words which
+are equivalent to our lines in poetical compositions.</p>
+
+<p>I. A Hymn to Amen-R&#257;,* the Bull, dweller in Anu, chief
+of all the gods,* the beneficent god, beloved one,* giving the
+warmth of life to all* beautiful cattle.*</p>
+
+<p>II. Homage to thee, Amen-R&#257;, Lord of the throne of
+Egypt.* Master of the Apts (Karnak).* Kamutef at the
+head of his fields.* The long-strider, Master of the Land
+of the South.* Lord of the Matchau (Nubians), Governor
+of Punt,* King of heaven, first-born son of earth,* Lord of
+things that are, stablisher of things (<i>i.e.</i> the universe), stablisher
+of all things.*</p>
+
+<p>III. One in his actions, as with the gods,* Beneficent Bull
+of the Company of the Gods (or of the Nine Gods),* Chief of
+all the gods,* Lord of Truth, father of the gods,* maker of
+men, creator of all animals,* Lord of things that are, creator
+of the staff of life,* Maker of the herbage that sustaineth the
+life of cattle.*</p>
+
+<p>IV. Power made by Ptah,* Beautiful child of love.* The
+gods ascribe praises to him.* Maker of things celestial [and]
+of things terrestrial, he illumineth Egypt,* Traverser of the
+celestial heights in peace.* King of the South, King of the
+North, R&#257;, whose word is truth, Chief of Egypt.* Mighty
+<span class="pagenum"><a name="Pg_215" id="Pg_215" title="Pg_215">[215]</a></span>in power, lord of awe-inspiring terror,* Chief, creator of everything
+on earth,* Whose dispensations are greater than those
+of every other god.*</p>
+
+<p>V. The gods rejoice in his beautiful acts.* They acclaim
+him in the Great House (<i>i.e.</i> the sky).* They crown him
+with crowns in the House of Fire.* They love the odour of
+him,* when he cometh from Punt.*<a name="FNanchor_1_164" id="FNanchor_1_164"></a><a href="#Footnote_1_164" class="fnanchor">[1]</a> Prince of the dew,
+he traverseth the lands of the Nubians.* Beautiful of face,
+[he] cometh from the Land of the God.*<a name="FNanchor_2_165" id="FNanchor_2_165"></a><a href="#Footnote_2_165" class="fnanchor">[2]</a></p>
+
+<div class="footnote"><p><a name="Footnote_1_164" id="Footnote_1_164"></a><a href="#FNanchor_1_164"><span class="label">[1]</span></a> The Southern and Eastern S&#363;d&#257;n.</p></div>
+
+<div class="footnote"><p><a name="Footnote_2_165" id="Footnote_2_165"></a><a href="#FNanchor_2_165"><span class="label">[2]</span></a> Somaliland and Southern Arabia.</p></div>
+
+<p>VI. The gods fall down awestruck at his feet,* when they
+recognise His Majesty their Lord.* Lord of terror, great
+one of victory,* Great one of Souls, mighty one of crowns.*
+He maketh offerings abundant, [and] createth food.* Praise
+be unto thee, creator of the gods.* Suspender of the sky,
+who hammered out the earth.*</p>
+
+<p>VII. Strong Watcher, Menu-Amen,* Lord of eternity,
+creator of everlastingness,* Lord of praises, chief of the Apts
+(Karnak and Luxor), firm of horns, beautiful of faces.*</p>
+
+<p>VIII. Lord of the Urrt Crown, with lofty plumes,* Whose
+diadem is beautiful, whose White Crown is high.* Mehen and
+the Uatchti serpents belong to his face.* His apparel (?)
+is in the Great House,* the double crown, the <i>nemes</i> bandlet,
+and the helmet.* Beautiful of face, he receiveth the Atef
+crown.* Beloved of the South and North.* Master of the
+double crown he receiveth the <i>ames</i> sceptre.* He is the
+Lord of the Mekes sceptre and the whip.*</p>
+
+<p>IX. Beautiful Governor, crowned with the White Crown,*
+Lord of light, creator of splendour,* The gods ascribe to him
+praises.* He giveth his hand to him that loveth him.*
+The flame destroyeth his enemies.* His eye overthroweth
+the Seba devil.* It casteth forth its spear, which pierceth
+the sky, and maketh Nak to vomit (?) what it hath swallowed.*</p>
+
+<p>X. Homage to thee, R&#257;, Lord of Truth.* Hidden is the
+shrine of the Lord of the gods.* Khepera in his boat* giveth
+the order, and the gods come into being.* [He is] Tem,
+<span class="pagenum"><a name="Pg_216" id="Pg_216" title="Pg_216">[216]</a></span>maker of the Rekhit beings,* however many be their forms
+he maketh them to live,* distinguishing one kind from
+another.*</p>
+
+<p>XI. He heareth the cry of him that is oppressed.* He
+is gracious of heart to him that appealeth to him.* He
+delivereth the timid man from the man of violence.* He
+regardeth the poor man and considereth [his] misery.*</p>
+
+<p>XII. He is the lord Sa (<i>i.e.</i> Taste); abundance is his
+utterance.* The Nile cometh at his will.* He is the lord
+of graciousness, who is greatly beloved.* He cometh and
+sustaineth mankind.* He setteth in motion everything
+that is made.* He worketh in the Celestial Water,* making
+to be the pleasantness of the light.* The gods rejoice in
+[his] beauties,* and their hearts live when they see him.*</p>
+
+<p>XIII. He is R&#257; who is worshipped in the Apts.* He is the
+one of many crowns in the House of the Benben<a name="FNanchor_1_166" id="FNanchor_1_166"></a><a href="#Footnote_1_166" class="fnanchor">[1]</a> Stone.* He
+is the god Ani, the lord of the ninth-day festival.* The
+festival of the sixth day and the Tenat festival are kept for
+him.* He is <span class="smcap">King</span>, life, strength, and health be to him!
+and the Lord of all the gods.* He maketh himself to be seen
+in the horizon,* Chief of the beings of the Other World.*
+His name is hidden from the gods who are his children,* in
+his name of "Amen."*<a name="FNanchor_2_167" id="FNanchor_2_167"></a><a href="#Footnote_2_167" class="fnanchor">[2]</a></p>
+
+<div class="footnote"><p><a name="Footnote_1_166" id="Footnote_1_166"></a><a href="#FNanchor_1_166"><span class="label">[1]</span></a> The Benben was the abode of the Spirit of R&#257; at times.</p></div>
+
+<div class="footnote"><p><a name="Footnote_2_167" id="Footnote_2_167"></a><a href="#FNanchor_2_167"><span class="label">[2]</span></a> <i>Amen</i> means "hidden."</p></div>
+
+<p>XIV. Homage to thee, dweller in peace. Lord of joy of
+heart, mighty one of crowns,* lord of the Urrt Crown with
+the lofty plumes,* with a beautiful tiara and a lofty White
+Crown.* The gods love to behold thee.* The double crown
+is stablished on thy head.* Thy love passeth throughout
+Egypt.* Thou sendest out light, thou risest with [thy] two
+beautiful eyes.* The P&#257;t beings [faint] when thou appearest
+in the sky,* animals become helpless under thy rays.* Thy
+loveliness is in the southern sky,* thy graciousness is in the
+northern sky.* Thy beauties seize upon hearts,* thy loveliness
+maketh the arms weak,* thy beautiful operations
+make the hands idle,* hearts become weak at the sight of
+thee.*</p>
+
+<p><span class="pagenum"><a name="Pg_217" id="Pg_217" title="Pg_217">[217]</a></span>XV. [He is] the Form One, the creator of everything that
+is.* The One only, the creator of things that shall be.*
+Men and women proceeded from his two eyes. His utterance
+became the gods.* He is the creator of the pasturage
+wherein herds and flocks live,* [and] the staff of life for mankind.*
+He maketh to live the fish in the river,* and the geese
+and the feathered fowl of the sky.* He giveth air to the
+creature that is in the egg. He nourisheth the geese in their
+pens.* He maketh to live the water-fowl,* and the reptiles
+and every insect that flieth.* He provideth food for the
+mice in their holes,* he nourisheth the flying creatures on
+every bough.*</p>
+
+<p>XVI. Homage to thee, O creator of every one of these
+creatures,* the One only whose hands are many.* He watcheth
+over all those who lie down to sleep,* he seeketh the
+well-being of his animal creation,* Amen, establisher of
+every thing,* Temu-Herukhuti.* They all praise thee with
+their words,* adorations be to thee because thou restest
+among us,* we smell the earth before thee because thou
+hast fashioned us.*</p>
+
+<p>XVII. All the animals cry out, "Homage to thee."* Every
+country adoreth thee,* to the height of heaven, to the breadth
+of the earth,* to the depths of the Great Green Sea.* The
+gods bend their backs in homage to thy Majesty,* to exalt
+the Souls of their Creator,* they rejoice when they meet their
+begetter.* They say unto thee, "Welcome, O father of the
+fathers of all the gods,* suspender of the sky, beater out of
+the earth,* maker of things that are, creator of things that
+shall be,* <span class="smcap">King</span>, life, strength, and health be to thee! Chief
+of the gods, we praise thy Souls,* inasmuch as thou hast
+created us. Thou workest for us thy children,* we adore
+thee because thou restest among us."*</p>
+
+<p>XVIII. Homage to thee, O maker of everything that is.*
+Lord of Truth, father of the gods,* maker of men, creator of
+animals,* lord of the divine grain, making to live the wild
+animals of the mountains.* Amen, Bull, Beautiful Face,*
+Beloved one in the Apts,* great one of diadems in the House
+of the Benben Stone,* binding on the tiara in Anu (On),*
+<span class="pagenum"><a name="Pg_218" id="Pg_218" title="Pg_218">[218]</a></span>judge of the Two Men (<i>i.e.</i> Horus and Set) in the Great
+Hall.*</p>
+
+<p>XIX. Chief of the Great Company of the gods,* One only,
+who hath no second,* President of the Apts,* Ani, President
+of his Company of the gods,* living by Truth every day,*
+Khuti, Horus of the East.* He hath created the mountains,
+the gold* [and] the real lapis-lazuli by his will,* the incense
+and the natron that are mixed by the Nubians,* and fresh
+myrrh for thy nostrils.* Beautiful Face, coming from the
+Nubians,* Amen-R&#257;, lord of the throne of Egypt,* President
+of the Apts,* Ani, President of his palace.*</p>
+
+<p>XX. King, One among the gods.* [His] names are so
+many, how many cannot be known.* He riseth in the eastern
+horizon, he setteth in the western horizon.*</p>
+
+<p>XXI. He overthroweth his enemies at dawn, when he is
+born each day.* Thoth exalteth his two eyes.* When he
+setteth in his splendour the gods rejoice in his beauties,* and
+the Apes <i>(i.e.</i> dawn spirits) exalt him.* Lord of the Sektet
+Boat and of the &#256;ntet Boat,* they transport thee [over] Nu
+in peace.* Thy sailors rejoice* when they see thee overthrowing
+the Seba fiend,* [and] stabbing his limbs with the
+knife.* The flame devoureth him, his soul is torn out of
+his body,* the feet (?) of this serpent Nak are carried off.*</p>
+
+<p>XXII. The gods rejoice, the sailors of R&#257; are satisfied.*
+Anu rejoiceth,* the enemies of Temu are overthrown.* The
+Apts are in peace.* The heart of the goddess Nebt-&#257;nkh is
+happy,* [for] the enemies of her Lord are overthrown.* The
+gods of Kher-&#257;ha make adorations [to him].* Those who
+are in their hidden shrines smell the earth before him,* when
+they see him mighty in his power.*</p>
+
+<p>XXIII. [O] Power of the gods,* [lord of] Truth, lord of
+the Apts,* in thy name of "Maker of Truth."* Lord of
+food, bull of offerings,* in thy name of "Amen-Ka-mutef,"*
+Maker of human beings,* maker to be of ..., creator of
+everything that is* in thy name of "Temu Khepera."*</p>
+
+<p>XXIV. Great Hawk, making the body festal.* Beautiful
+Face, making the breast festal,* Image ... with the lofty
+Mehen crown.* The two serpent-goddesses fly before him.*
+<span class="pagenum"><a name="Pg_219" id="Pg_219" title="Pg_219">[219]</a></span>The hearts of the P&#257;t beings leap towards him.* The
+Hememet beings turn to him.* Egypt rejoiceth at his appearances.*
+Homage to thee, Amen-R&#257;, Lord of the throne of
+Egypt.* His town [Thebes] loveth him when he riseth.*</p>
+
+<p class="center"><span class="smcap">Here endeth * [the Hymn] in peace,* according
+to an ancient copy.*</span><br /><br /></p>
+
+<p>The following extract is taken from a work in which the
+power and glory of Amen are described in a long series of
+Chapters; the papyrus in which it is written is in Leyden.</p>
+
+<p>"[He, <i>i.e.</i> Amen], driveth away evils and scattereth
+diseases. He is the physician who healeth the eye without
+[the use of] medicaments. He openeth the eyes, he driveth
+away inflammation (?)... He delivereth whom he pleaseth,
+even from the Tuat (the Other World). He saveth a man
+from what is ordained for him at the dictates of his heart.
+To him belong both eyes and ears, [he is] on every path of
+him whom he loveth. He heareth the petitions of him that
+appealeth to him. He cometh from afar to him that calleth
+[before] a moment hath passed. He maketh high (<i>i.e.</i> long)
+the life [of a man], he cutteth it short. To him whom he
+loveth he giveth more than hath been fated for him. [When]
+Amen casteth a spell on the water, and his name is on the
+waters, if this name of his be uttered the crocodile (?) hath no
+power. The winds are driven back, the hurricane is repulsed.
+At the remembrance of him the wrath of the angry man dieth
+down. He speaketh the gentle word at the moment of
+strife. He is a pleasant breeze to him that appealeth to him.
+He delivereth the helpless one. He is the wise (?) god whose
+plans are beneficent.... He is more helpful than millions
+to the man who hath set him in his heart. One warrior
+[who fighteth] under his name is better than hundreds of
+thousands. Indeed he is the beneficent strong one. He is
+perfect [and] seizeth his moment; he is irresistible....
+All the gods are three, Amen, R&#257; and Ptah, and there are none
+like unto them. He whose name is hidden is Amen. R&#257;
+belongeth to him as his face, and his body is Ptah. Their
+cities are established upon the earth for ever, [namely,]
+<span class="pagenum"><a name="Pg_220" id="Pg_220" title="Pg_220">[220]</a></span>Thebes, Anu (Heliopolis), and Hetkaptah (Memphis). When
+a message is sent from heaven it is heard in Anu, and is repeated
+in Memphis to the Beautiful Face (<i>i.e.</i> Ptah). It is
+done into writing, in the letters of Thoth (<i>i.e.</i> hieroglyphs),
+and despatched to the City of Amen (<i>i.e.</i> Thebes), with their
+things. The matters are answered in Thebes.... His
+heart is Understanding, his lips are Taste, his Ka is all the
+things that are in his mouth. He entereth, the two caverns
+are beneath his feet. The Nile appeareth from the hollow
+beneath his sandals. His soul is Shu, his heart is Tefnut.
+He is Heru-Khuti in the upper heaven. His right eye is
+day. His left eye is night. He is the leader of faces on
+every path. His body is Nu. The dweller in it is the Nile,
+producing everything that is, nourishing all that is. He
+breatheth breath into all nostrils. The Luck and the Destiny
+of every man are with him. His wife is the earth, he uniteth
+with her, his seed is the tree of life, his emanations are the
+grain."<br /><br /></p>
+
+
+<h3><span class="smcap">Hymns to the Sun-god</span></h3>
+
+<p>The following extracts from Hymns to the Sun-god and
+Osiris are written in the hieratic character upon slices of limestone
+now preserved in the Egyptian Museum in Cairo.</p>
+
+<p>"Well dost thou watch, O Horus, who sailest over the
+sky, thou child who proceedest from the divine father, thou
+child of fire, who shinest like crystal, who destroyest the
+darkness and the night. Thou child who growest rapidly,
+with gracious form, who restest in thine eye. Thou wakest
+up men who are asleep on their beds, and the reptiles in their
+nests. Thy boat saileth on the fiery Lake Neserser, and thou
+traversest the upper sky by means of the winds thereof.
+The two daughters of the Nile-god crush for thee the fiend
+Neka, Nubti (<i>i.e.</i> Set) pierceth him with his arrows. Keb
+seizeth (?) him by the joint of his back, Serqet grippeth him
+at his throat. The flame of this serpent that is over the door
+of thy house burneth him up. The Great Company of the
+Gods are wroth with him, and they rejoice because he is cut
+to pieces. The Children of Horus grasp their knives, and
+<span class="pagenum"><a name="Pg_221" id="Pg_221" title="Pg_221">[221]</a></span>inflict very many gashes in him. Hail! Thine enemy hath
+fallen, and Truth standeth firm before thee. When thou
+again transformest thyself into Tem, thou givest thy hand to
+the Lords of Akert (<i>i.e.</i> the dead), those who lie in death
+give thanks for thy beauties when thy light falleth upon them.
+They declare unto thee what is their hearts' wish, which is
+that they may see thee again. When thou hast passed them
+by, the darkness covereth them, each one in his coffin. Thou
+art the lord of those who cry out (?) to thee, the god who is
+beneficent for ever. Thou art the Judge of words and deeds,
+the Chief of chief judges, who stablishest truth, and doest
+away sin. May he who attacketh me be judged rightly,
+behold, he is stronger than I am; he hath seized upon my
+office, and hath carried it off with falsehood. May it be
+restored to me."<br /><br /></p>
+
+<h3><span class="smcap">Hymn to Osirus</span></h3>
+
+<p>"[Praise be] unto thee, O thou who extendest thine arms,
+who liest asleep on thy side, who liest on the sand, the Lord
+of the earth, the divine mummy.... Thou art the Child
+of the Earth Serpent, of great age. Thy head ... and goeth
+round over thy feet. R&#257;-Khepera shineth upon thy body,
+when thou liest on thy bed in the form of Seker, so that he
+may drive away the darkness that shroudeth thee, and may
+infuse light in thy two eyes. He passeth a long period of
+time shining upon thee, and sheddeth tears over thee. The
+earth resteth upon thy shoulders, and its corners rest upon
+thee as far as the four pillars of heaven. If thou movest
+thyself, the earth quaketh, for thou art greater than....
+[The Nile] appeareth out of the sweat of thy two hands.
+Thou breathest forth the air that is in thy throat into the
+nostrils of men; divine is that thing whereon they live.
+Through thy nostrils (?) subsist the flowers, the herbage,
+the reeds, the flags (?), the barley, the wheat, and the plants
+whereon men live. If canals are dug ... and houses and
+temples are built, and great statues are dragged along, and
+lands are ploughed up, and tombs and funerary monuments
+<span class="pagenum"><a name="Pg_222" id="Pg_222" title="Pg_222">[222]</a></span>are made, they [all] rest upon thee. It is thou who makest
+them. They are upon thy back. They are more than can
+be done into writing (<i>i.e.</i> described). There is no vacant
+space on thy back, they all lie on thy back, and yet [thou
+sayest] not, "I am [over] weighted therewith. Thou art
+the father and mother of men and women, they live by thy
+breath, they eat the flesh of thy members. 'Pautti' (<i>i.e.</i>
+Primeval God) is thy name." The writer of this hymn says
+in the four broken lines that remain that he is unable to
+understand the nature (?) of Osiris, which is hidden (?), and
+his attributes, which are sublime.<br /><br /></p>
+
+
+<h3><span class="smcap">Hymn to Shu</span></h3>
+
+<p>The following Hymn is found in the Magical Papyrus
+(Harris, No. 501), which is preserved in the British Museum.
+The text is written in the hieratic character, and reads:</p>
+
+<p>"Homage to thee, O flesh and bone of R&#257;, thou first-born
+son who didst proceed from his members, who wast chosen
+to be the chief of those who were brought forth, thou mighty
+one, thou divine form, who art endowed with strength as
+the lord of transformations. Thou overthrowest the Seba
+fiends each day. The divine boat hath the wind [behind it],
+thy heart is glad. Those who are in the &#256;ntti Boat utter
+loud cries of joy when they see Shu, the son of R&#257;, triumphant,
+[and] driving his spear into the serpent fiend Nekau.
+R&#257; setteth out to sail over the heavens at dawn daily. The
+goddess Tefnut is seated on thy head, she hurleth her flames
+of fire against thy enemies, and maketh them to be destroyed
+utterly. Thou art equipped by R&#257;, thou art mighty through
+his words of power, thou art the heir of thy father upon his
+throne, and thy Doubles rest in the Doubles of R&#257;, even as
+the taste of what hath been in the mouth remaineth therein.
+A will hath been done into writing by the lord of Khemenu
+(Thoth), the scribe of the library of R&#257;-Harmakhis, in the
+hall of the divine house (or temple) of Anu (Heliopolis),
+stablished, perfected, and made permanent in hieroglyphs
+under the feet of R&#257;-Harmakhis, and he shall transmit it to
+<span class="pagenum"><a name="Pg_223" id="Pg_223" title="Pg_223">[223]</a></span>the son of his son for ever and ever. Homage to thee, O son
+of R&#257;, who wast begotten by Temu himself. Thou didst
+create thyself, and thou hadst no mother. Thou art Truth,
+the lord of Truth, thou art the Power, the ruling power of the
+gods. Thou dost conduct the Eye of thy father R&#257;. They
+give gifts unto thee into thine own hands. Thou makest
+to be at peace the Great Goddess, when storms are passing
+over her. Thou dost stretch out the heavens on high, and
+dost establish them with thine own hands. Every god boweth
+in homage before thee, the King of the South, the King
+of the North, Shu, the son of <span class="smcap">R&#257;</span>, life, strength and health
+be to thee! Thou, O great god Pautti, art furnished with
+the brilliance of the Eye [of R&#257;] in Heliopolis, to overthrow
+the Seba fiends on behalf of thy father. Thou makest the
+divine Boat to sail onwards in peace. The mariners who are
+therein exult, and all the gods shout for joy when they hear
+thy divine name. Greater, yea greater (<i>i.e.</i> twice great) art
+thou than the gods in thy name of Shu, son of R&#257;."<br /></p>
+
+<p class="return"><a href="#contents">[TABLE OF CONTENTS]</a></p>
+
+
+<div><span class="pagenum"><a name="Pg_224" id="Pg_224" title="Pg_224">[224]</a></span></div>
+
+<hr style="width: 65%;" />
+<h2><a name="CHAPTER_XIII" id="CHAPTER_XIII"></a>CHAPTER XIII</h2>
+
+<h3>MORAL AND PHILOSOPHICAL LITERATURE<br /><br /></h3>
+
+
+<p>Side by side with the great mass of literature of a magical
+and religious character that flourished in Egypt under the
+Ancient Empire, we find that there existed also a class of
+writings that are remarkably like those contained in the
+Book of Proverbs, which is attributed to Solomon, the King of
+Israel, and in "Ecclesiasticus," and the "Book of Wisdom."
+The priests of Egypt took the greatest trouble to compose
+Books of the Dead and Guides to the Other World in order to
+help the souls of the dead to traverse in safety the region
+that lay between this world and the next, or Dead Land,
+and the high officials who flourished under the Pharaohs of
+the early dynasties drew up works, the object of which was
+to enable the living man to conduct himself in such a way
+as to satisfy his social superiors, to please his equals, and to
+content his inferiors, and at the same time to advance to
+honours and wealth himself. These works represent the
+experience, and shrewdness, and knowledge which their
+writers had gained at the Court of the Pharaohs, and are
+full of sound worldly wisdom and high moral excellence.
+They were written to teach young men of the royal and
+aristocratic classes to fear God, to honour the king, to do
+their duty efficiently, to lead strictly moral, if not exactly
+religious, lives, to treat every man with the respect due to
+his position in life, to cultivate home life, and to do their
+duty to their neighbours, both to those who were rich and
+those who were poor. The oldest Egyptian book of <b>Moral
+Precepts, or Maxims, or Admonitions</b>, is that of Ptah-hetep,
+governor of the town of Memphis, and high confidential
+adviser of the king; he flourished in the reign of Assa, a
+<span class="pagenum"><a name="Pg_225" id="Pg_225" title="Pg_225">[225]</a></span>king of the fifth dynasty, about 3500 B.C. His work is found,
+more or less complete, in several papyri, which are preserved
+in the British Museum and in the National Library in Paris,
+and extracts from it, which were used by Egyptian pupils
+in the schools attached to the temples, and which are written
+upon slices of limestone, are to be seen in the Egyptian
+Museum in Cairo and elsewhere. The oldest copy of the
+work contains many mistakes, and in some places the text
+is unintelligible, but many parts of it can be translated,
+and the following extracts will illustrate the piety and moral
+worth, and the sagacity and experience of the shrewd but
+kindly "man of the world" who undertook to guide the
+young prince of his day. The sage begins his work with a
+lament about the evil effects that follow old age in a man&mdash;</p>
+
+<p>"Depression seizeth upon him every day, his eyesight faileth,
+his ears become deaf, his strength declineth, his heart hath
+no rest, the mouth becometh silent and speaketh not, the
+intelligence diminisheth, and it is impossible to remember
+to-day what happened yesterday. The bones are full of
+pain, the pursuit that was formerly attended with pleasure
+is now fraught with pain, and the sense of taste departeth.
+Old age is the worst of all the miseries that can befall a man.
+The nose becometh stopped up and one cannot smell at all."
+At this point Ptah-hetep asks, rhetorically, "Who will give
+me authority to speak? Who is it that will authorise me
+to repeat to the prince the Precepts of those who had knowledge
+of the wise counsels of the learned men of old? "In
+answer to these questions the king replies to Ptah-hetep,
+"Instruct thou my son in the words of wisdom of olden time.
+It is instruction of this kind alone that formeth the character
+of the sons of noblemen, and the youth who hearkeneth to
+such instruction will acquire a right understanding and the
+faculty of judging justly, and he will not feel weary of his
+duties." Immediately following these words come the
+"Precepts of beautiful speech" of Ptah-hetep, whose full
+titles are given, viz. the Erp&#257;, the Duke, the father of the
+god <i>(i.e.</i> the king), the friend of God, the son of the king.
+Governor of Memphis, confidential servant of the king.
+<span class="pagenum"><a name="Pg_226" id="Pg_226" title="Pg_226">[226]</a></span>These Precepts instruct the ignorant, and teach them to
+understand fine speech; among them are the following:</p>
+
+<p>"Be not haughty because of thy knowledge. Converse
+with the ignorant man as well as with him that is educated.</p>
+
+<p>"Do not terrify the people, for if thou dost, God will
+punish thee. If any man saith that he is going to live by
+these means, God will make his mouth empty of food. If
+a man saith that he is going to make himself powerful (or
+rich) thereby, saying, 'I shall reap advantage, having knowledge,'
+and if he saith, 'I will beat down the other man,' he
+will arrive at the result of being able to do nothing. Let no
+man terrify the people, for the command of God is that they
+shall enjoy rest.</p>
+
+<p>"If thou art one of a company seated to eat in the house
+of a man who is greater than thyself, take what he giveth
+thee [without remark]. Set it before thee. Look at what
+is before thee, but not too closely, and do not look at it too
+often. The man who rejecteth it is an ill-mannered person.
+Do not speak to interrupt when he is speaking, for one knoweth
+not when he may disapprove. Speak when he addresseth
+thee, and then thy words shall be acceptable. When a man
+hath wealth he ordereth his actions according to his own
+dictates. He doeth what he willeth.... The great man
+can effect by the mere lifting up of his hand what a [poor]
+man cannot. Since the eating of bread is according to the
+dispensation of God, a man cannot object thereto.</p>
+
+<p>"If thou art a man whose duty it is to enter into the
+presence of a nobleman with a message from another nobleman,
+take care to say correctly and in the correct way what
+thou art sent to say; give the message exactly as he said it.
+Take great care not to spoil it in delivery and so to set one
+nobleman against another. He who wresteth the truth in
+transmitting the message, and only repeateth it in words that
+give pleasure to all men, gentleman or common man, is an
+abominable person.</p>
+
+<p>"If thou art a farmer, till the field which the great God
+hath given thee. Eat not too much when thou art near thy
+neighbours.... The children of the man who, being a
+<span class="pagenum"><a name="Pg_227" id="Pg_227" title="Pg_227">[227]</a></span>man of substance, seizeth [prey] like the crocodile in the
+presence of the field labourers, are cursed because of his
+behaviour, his father suffereth poignant grief, and as for the
+mother who bore him, every other woman is happier than
+she. A man who is the leader of a clan (or tribe) that trusteth
+him and followeth him becometh a god.</p>
+
+<p>"If thou dost humble thyself and dost obey a wise man,
+thy behaviour will be held to be good before God. Since thou
+knowest who are to serve, and who are to command, let
+not thy heart magnify itself against the latter. Since thou
+knowest who hath the power, hold in fear him that hath it....</p>
+
+<p>"Be diligent at all times. Do more than is commanded.
+Waste not the time wherein thou canst labour; he is an
+abominable man who maketh a bad use of his time. Lose
+no chance day by day in adding to the riches of thy house.
+Work produceth wealth, and wealth endureth not when work
+is abandoned.</p>
+
+<p>"If thou art a wise man, beget a son who shall be pleasing
+unto God.</p>
+
+<p>"If thou art a wise man, be master of thy house. Love
+thy wife absolutely, give her food in abundance, and raiment
+for her back; these are the medicines for her body. Anoint
+her with unguents, and make her happy as long as thou
+livest. She is thy field, and she reflecteth credit on her
+possessor. Be not harsh in thy house, for she will be more
+easily moved by persuasion than by violence. Satisfy her
+wish, observe what she expecteth, and take note of that
+whereon she hath fixed her gaze. This is the treatment that
+will keep her in her house; if thou repel her advances, it is
+ruin for thee. Embrace her, call her by fond names, and
+treat her lovingly.</p>
+
+<p>"Treat thy dependants as well as thou art able, for this
+is the duty of those whom God hath blessed.</p>
+
+<p>"If thou art a wise man, and if thou hast a seat in the
+council chamber of thy lord, concentrate thy mind on the
+business [so as to arrive at] a wise decision. Keep silence,
+for this is better than to talk overmuch. When thou speakest
+thou must know what can be urged against thy words. To
+<span class="pagenum"><a name="Pg_228" id="Pg_228" title="Pg_228">[228]</a></span>speak in the council chamber [needeth] skill and experience.</p>
+
+<p>"If thou hast become a great man having once been a
+poor man, and hast attained to the headship of the city,
+study not to take the fullest advantage of thy situation.
+Be not harsh in respect of the grain, for thou art only an
+overseer of the food of God.</p>
+
+<p>"Think much, but keep thy mouth closed; if thou dost
+not how canst thou consult with the nobles? Let thy
+opinion coincide with that of thy lord. Do what he saith,
+and then he shall say of thee to those who are listening,
+'This is my son.'"</p>
+
+<p>The above and all the other Precepts of Ptah-hetep were
+drawn up for the guidance of highly-placed young men,
+and have little to do with practical, every-day morality.
+But whilst the Egyptian scribes who lived under the Middle
+and New Empires were ready to pay all honour to the writings
+of an earlier age, they were not slow to perceive that
+the older Precepts did not supply advice on every important
+subject, and they therefore proceeded to write supplementary
+Precepts. A very interesting collection of such Precepts is
+found in a papyrus preserved in the Egyptian Museum,
+Cairo. They are generally known as the "<b>Maxims of Ani</b>,"
+and the following examples will illustrate their scope and
+character:</p>
+
+<p>"Celebrate thou the festival of thy God, and repeat the
+celebration thereof in its appointed season. God is wroth
+with the transgressor of this law. Bear testimony [to Him]
+after thy offering....</p>
+
+<p>"The opportunity having passed, one seeketh [in vain]
+to seize another.</p>
+
+<p>"God will magnify the name of the man who exalteth His
+Souls, who singeth His praises, and boweth before Him, who
+offereth incense, and doeth homage [to Him] in his work.</p>
+
+<p>"Enter not into the presence of the drunkard, even if
+his acquaintance be an honour to thee.</p>
+
+<p>"Beware of the woman in the street who is not known in
+her native town. Follow her not, nor any woman who is
+<span class="pagenum"><a name="Pg_229" id="Pg_229" title="Pg_229">[229]</a></span>like her. Do not make her acquaintance. She is like a deep
+stream the windings of which are unknown.</p>
+
+<p>"Go not with common men, lest thy name be made to
+stink."</p>
+
+<p>"When an inquiry is held, and thou art present, multiply
+not speech; thou wilt do better if thou holdest thy peace.
+Act not the part of the chatterer.</p>
+
+<p>"The sanctuary of God abhorreth noisy demonstrations.
+Pray thou with a loving heart, and let thy words be hidden
+(or secret). Do this, and He will do thy business for thee. He
+will hearken unto thy words, and He will receive thy offering.</p>
+
+<p>"Place water before thy father and thy mother who rest
+in their tombs.... Forget not to do this when thou art
+outside thy house, and as thou doest for them so shall thy son
+do for thee."</p>
+
+<p>"Frequent not the house where men drink beer, for the
+words that fall from thy mouth will be repeated, and it is a
+bad thing for thee not to know what thou didst really say.
+Thou wilt fall down, thy bones may be broken, and there will
+be no one to give thee a hand [to help thee]. Thy boon
+companions who are drinking with thee will say, 'Throw this
+drunken man out of the door.' When thy friends come to
+look for thee, they will find thee lying on the ground as helpless
+as a babe.</p>
+
+<p>"When the messenger of [death] cometh to carry thee
+away, let him find thee prepared. Alas, thou wilt have no
+opportunity for speech, for verily his terror will be before
+thee. Say not, 'Thou art carrying me off in my youth.'
+Thou knowest not when thy death will take place. Death
+cometh, and he seizeth the babe at the breast of his mother,
+as well as the man who hath arrived at a ripe old age. Observe
+this, for I speak unto thee good advice which thou
+shalt meditate upon in thy heart. Do these things, and
+thou wilt be a good man, and evils of all kinds shall remove
+themselves from thee."</p>
+
+<p>"Remain not seated whilst another is standing, especially
+if he be an old man, even though thy social position (or rank)
+be higher than his.</p>
+
+<p><span class="pagenum"><a name="Pg_230" id="Pg_230" title="Pg_230">[230]</a></span>"The man who uttereth ill-natured words must not expect
+to receive good-natured deeds.</p>
+
+<p>"If thou journeyest on a road [made by] thy hands each
+day, thou wilt arrive at the place where thou wouldst be.</p>
+
+<p>"What ought people to talk about every day? Administrators
+of high rank should discuss the laws, women should
+talk about their husbands, and every man should speak about
+his own affairs.</p>
+
+<p>"Never speak an ill-natured word to any visitor; a word
+dropped some day when thou art gossiping may overturn
+thy house.</p>
+
+<p>"If thou art well-versed in books, and hast gone into them,
+set them in thy heart; whatsoever thou then utterest will
+be good. If the scribe be appointed to any position, he will
+converse about his documents. The director of the treasury
+hath no son, and the overseer of the seal hath no heir. High
+officials esteem the scribe, whose hand is his position of
+honour, which they do not give to children....</p>
+
+<p>"The ruin of a man resteth on his tongue; take heed that
+thou harmest not thyself.</p>
+
+<p>"The heart of a man is [like] the store-chamber of a granary
+that is full of answers of every kind; choose thou those
+that are good, and utter them, and keep those that are bad
+closely confined within thee. To answer roughly is like the
+brandishing of weapons, but if thou wilt speak kindly and
+quietly thou wilt always [be loved].</p>
+
+<p>"When thou offerest up offerings to thy God, beware lest
+thou offer the things that are an abomination [to Him].
+Chatter not [during] his journeyings (or processions), seek
+not to prolong (?) his appearance, disturb not those who carry
+him, chant not his offices too loudly, and beware lest thou....
+Let thine eye observe his dispensations. Devote thyself
+to the adoration of his name. It is he who giveth souls to
+millions of forms, and he magnifieth the man who magnifieth
+him....</p>
+
+<p>"I gave thee thy mother who bore thee, and in bearing
+thee she took upon herself a great burden, which she bore
+without help from me. When after some months thou wast
+<span class="pagenum"><a name="Pg_231" id="Pg_231" title="Pg_231">[231]</a></span>born, she placed herself under a yoke, for three years she
+suckled thee.... When thou wast sent to school to be
+educated, she brought bread and beer for thee from her house
+to thy master regularly each day. Thou art now grown up,
+and thou hast a wife and a house of thy own. Keep thine
+eye on thy child, and bring him up as thy mother brought
+thee up. Do nothing whatsoever that will cause her (<i>i.e.</i>
+thy mother) to suffer, lest she lift up her hands to God, and
+He hear her complaint, [and punish thee].</p>
+
+<p>"Eat not bread, whilst another standeth by, without
+pointing out to him the bread with thy hand....</p>
+
+<p>"Devote thyself to God, take heed to thyself daily for the
+sake of God, and let to-morrow be as to-day. Work thou
+[for him]. God seeth him that worketh for Him, and He
+esteemeth lightly the man who esteemeth Him lightly.</p>
+
+<p>"Follow not after a woman, and let her not take possession
+of thy heart.</p>
+
+<p>"Answer not a man when he is wroth, but remove thyself
+from him. Speak gently to him that hath spoken in anger,
+for soft words are the medicine for his heart.</p>
+
+<p>"Seek silence for thyself."<br /></p>
+
+
+<p>For the study of the moral character of the ancient Egyptian,
+a document, of which a mutilated copy is found on a
+papyrus preserved in the Royal Library in Berlin, is of
+peculiar importance. As the opening lines are wanting it
+is impossible to know what the title of the work was, but
+because the text records a conversation that took place
+between a man who had suffered grievous misfortunes, and
+was weary of the world and of all in it, and wished to kill
+himself, it is generally called the "<span class="smcap"><b>Talk of a man who was
+tired of life with his soul</b></span>." The general meaning of the
+document is clear. The man weary of life discusses with
+his soul, as if it were a being wholly distinct from himself,
+whether he shall kill himself or not. He is willing to do so,
+but is only kept from his purpose by his soul's observation
+that if he does there will be no one to bury him properly,
+and to see that the funerary ceremonies are duly performed.
+<span class="pagenum"><a name="Pg_232" id="Pg_232" title="Pg_232">[232]</a></span>This shows that the man who was tired of life was alone in
+the world, and that all his relations and friends had either
+forsaken him, or had been driven away by him. His soul
+then advised him to destroy himself by means of fire, probably,
+as has been suggested, because the ashes of a burnt
+body would need no further care. The man accepted the
+advice of his soul, and was about to follow it literally, when
+the soul itself drew back, being afraid to undergo the sufferings
+inherent in such a death for the body. The man then
+asked his soul to perform for him the last rites, but it absolutely
+refused to do so, and told him that it objected to death
+in any form, and that it had no desire at all to depart to the
+kingdom of the dead. The soul supports its objection to
+suffer by telling the man who is tired of life that the mere
+remembrance of burial is fraught with mourning, and tears,
+and sorrow. It means that a man is torn away from his
+house and thrown out upon a hill, and that he will never go
+up again to see the sun. And after all, what is the good of
+burial? Take the case of those who have had granite tombs,
+and funerary monuments in the form of pyramids made for
+them, and who lie in them in great state and dignity. If we
+look at the slabs in their tombs, which have been placed there
+on purpose to receive offerings from the kinsfolk and friends
+of the deceased, we shall find that they are just as bare as
+are the tablets for offerings of the wretched people who
+belong to the Corv&eacute;e, of whom some die on the banks of the
+canals, leaving one part of their bodies on the land and the
+other in the water, and some fall into the water altogether
+and are eaten by the fish, and others under the burning heat
+of the sun become bloated and loathsome objects. Because
+men receive fine burials it does not follow that offerings of
+food, which will enable them to continue their existence,
+will be made by their kinsfolk. Finally the soul ends its
+speech with the advice that represented the view of the
+average Egyptian in all ages, "Follow after the day of happiness,
+and banish care," that is to say, spare no pains in
+making thyself happy at all times, and let nothing that concerns
+the present or the future trouble thee.</p>
+
+<p><span class="pagenum"><a name="Pg_233" id="Pg_233" title="Pg_233">[233]</a></span>This advice, which is well expressed by the words which the
+rich man spake to his soul, "Take thine ease, eat, drink, and
+be merry" (St. Luke xii. 19), was not acceptable to the man
+who was tired of life, and he at once addressed to his soul a
+series of remarks, couched in rhythmical language, in which
+he made it clear that, so far as he was concerned, death would
+be preferable to life. He begins by saying that his name
+is more detested than the smell of birds on a summer's day
+when the heavens are hot, and the smell of a handler of fish
+newly caught when the heavens are hot, and the smell of
+water-fowl in a bed of willows wherein geese collect, and the
+smell of fishermen in the marshes where fishing hath been
+carried on, and the stench of crocodiles, and the place where
+crocodiles do congregate. In a second group of rhythmical
+passages the man who was tired of life goes on to describe
+the unsatisfactory and corrupt condition of society, and his
+wholesale condemnation of it includes his own kinsfolk.
+Each passage begins with the words, "Unto whom do I
+speak this day?" and he says, "Brothers are bad, and the
+friends of to-day lack love. Hearts are shameless, and every
+man seizeth the goods of his neighbour. The meek man goeth
+to ground (<i>i.e.</i> is destroyed), and the audacious man maketh
+his way into all places. The man of gracious countenance
+is wretched, and the good are everywhere treated as contemptible.
+When a man stirreth thee up to wrath by his
+wickedness, his evil acts make all people laugh. One robbeth,
+and everyone stealeth the possessions of his neighbour.
+Disease is continual, and the brother who is with it becometh
+an enemy. One remembereth not yesterday, and one doeth
+nothing ... in this hour. Brothers are bad.... Faces
+disappear, and each hath a worse aspect than that of his
+brother. Hearts are shameless, and the man upon whom
+one leaneth hath no heart. There are no righteous men
+left, the earth is an example of those who do evil. There
+is no true man left, and each is ignorant of what he
+hath learnt. No man is content with what he hath; go
+with the man [you believe to be contented], and he is not
+[to be found]. I am heavily laden with misery, and I have
+<span class="pagenum"><a name="Pg_234" id="Pg_234" title="Pg_234">[234]</a></span>no true friend. Evil hath smitten the land, and there is no
+end to it."</p>
+
+<p>The state of the world being thus, the man who was tired
+of life is driven to think that there is nothing left for him but
+death; it is hopeless to expect the whole state of society
+to change for the better, therefore death must be his deliverer.
+To his soul he says, "Death standeth before me this day,
+[and is to me as] the restoration to health of a man who hath
+been sick, and as the coming out into the fresh air after sickness.
+Death standeth before me this day like the smell of
+myrrh, and the sitting under the sail of a boat on a day with
+a fresh breeze. Death standeth before me this day like the
+smell of lotus flowers, and like one who is sitting on the bank
+of drunkenness.<a name="FNanchor_1_168" id="FNanchor_1_168"></a><a href="#Footnote_1_168" class="fnanchor">[1]</a> Death standeth before me this day like
+a brook filled with rain water, and like the return of a man
+to his own house from the ship of war. Death standeth before
+me this day like the brightening of the sky after a storm,
+and like one.... Death standeth before me this day as a
+man who wisheth to see his home once again, having passed
+many years as a prisoner." The three rhythmical passages
+that follow show that the man who was tired of life looked
+beyond death to a happier state of existence, in which wrong
+would be righted, and he who had suffered on this earth
+would be abundantly rewarded. The place where justice
+reigned supreme was ruled over by R&#257;, and the man does not
+call it "heaven," but merely "there."<a name="FNanchor_2_169" id="FNanchor_2_169"></a><a href="#Footnote_2_169" class="fnanchor">[2]</a> He says, "He who
+is there shall indeed be like unto a loving god, and he shall
+punish him that doeth wickedness. He who is there shall
+certainly stand in the Boat of the Sun, and shall bestow upon
+the temples the best [offerings]. He who is there shall indeed
+become a man of understanding who cannot be resisted,
+and who prayeth to R&#257; when he speaketh." The arguments
+<span class="pagenum"><a name="Pg_235" id="Pg_235" title="Pg_235">[235]</a></span>in favour of death of the man who was tired of life are superior
+to those of the soul in favour of life, for he saw beyond death
+the "there" which the soul apparently had not sufficiently
+considered. The value of the discussion between the man
+and his soul was great in the opinion of the ancient Egyptian
+because it showed, with almost logical emphasis, that the
+incomprehensible things of "here" would be made clear
+"there."</p>
+
+<div class="footnote"><p><a name="Footnote_1_168" id="Footnote_1_168"></a><a href="#FNanchor_1_168"><span class="label">[1]</span></a> <i>i.e.</i> sitting on a seat in a tavern built on the river bank.</p></div>
+
+<div class="footnote"><p><a name="Footnote_2_169" id="Footnote_2_169"></a><a href="#FNanchor_2_169"><span class="label">[2]</span></a> Compare,<br />
+
+"There the tears of earth are dried;<br />
+&nbsp;There its hidden things are clear;<br />
+&nbsp;There the work of life is tried<br />
+&nbsp;By a juster judge than here."<br />
+
+<span style="margin-left: 2em;">&mdash;<i>Hymns Ancient and Modern</i>, No. 401.</span></p></div>
+
+<p>The man who was tired of life did not stand alone in his
+discontent with the surroundings in which he lived, and with
+his fellow-man, for from a board inscribed in hieratic in the
+British Museum (No. 5645) we find that a priest of Heliopolis
+called <b>Khakhepersenb, who was surnamed &#256;nkhu</b>, shared
+his discontent, and was filled with disgust at the widespread
+corruption and decadence of all classes of society that were
+everywhere in the land. In the introduction to this description
+of society as he saw it, he says that he wishes he possessed
+new language in which to express himself, and that he could
+find phrases that were not trite in which to utter his experience.
+He says that men of one generation are very much
+like those of another, and have all done and said the same
+kind of things. He wishes to unburden his mind, and to
+remove his moral sickness by stating what he has to say in
+words that have not before been used. He then goes on to
+say, "I ponder on the things that have taken place, and the
+events that have occurred throughout the land. Things
+have happened, and they are different from those of last
+year. Each year is more wearisome than the last. The
+whole country is disturbed and is going to destruction.
+Justice (or right) is thrust out, injustice (or sin) is in the
+council hall, the plans of the gods are upset, and their behests
+are set aside. The country is in a miserable state, grief is
+in every place, and both towns and provinces lament. Every
+one is suffering through wrong-doing. All respect of persons
+is banished. The lords of quiet are set in commotion. When
+daylight cometh each day [every] face turneth away from
+the sight of what hath happened [during the night]....
+I ponder on the things that have taken place. Troubles
+<span class="pagenum"><a name="Pg_236" id="Pg_236" title="Pg_236">[236]</a></span>flow in to-day, and to-morrow [tribulations] will not cease.
+Though all the country is full of unrest, none will speak about
+it. There is no innocent man [left], every one worketh
+wickedness. Hearts are bowed in grief. He who giveth
+orders is like unto the man to whom orders are given, and
+their hearts are well pleased. Men wake daily [and find it
+so], yet they do not abate it. The things of yesterday are
+like those of to-day, and in many respects both days are alike.
+Men's faces are stupid, and there is none capable of understanding,
+and none is driven to speak by his anger....
+My pain is keen and protracted. The poor man hath not
+the strength to protect himself against the man who is
+stronger than he. To hold the tongue about what one
+heareth is agony, but to reply to the man who doth not
+understand causeth suffering. If one protesteth against
+what is said, the result is hatred; for the truth is not understood,
+and every protest is resented. The only words which
+any man will now listen to are his own. Every one believes
+in his own.... Truth hath forsaken speech altogether."</p>
+
+<p>Whether the copy of the work from which the above extracts
+is taken be complete or not cannot be said, but in any
+case there is no suggestion on the board in the British
+Museum that the author of the work had any remedy in his
+mind for the lamentable state of things which he describes.
+Another Egyptian writer, called <b>Apuur</b>, who probably
+flourished a little before the rule of the kings of the twelfth
+dynasty, depicts the terrible state of misery and corruption
+into which Egypt had fallen in his time, but his despair is
+not so deep as that of the man who was tired of his life or
+that of the priest Khakhepersenb. On the contrary, he has
+sufficient hope of his country to believe that the day will
+come when society shall be reformed, and when wickedness
+and corruption shall be done away, and when the land shall
+be ruled by a just ruler. It is difficult to say, but it seems
+as if he thought this ruler would be a king who would govern
+Egypt with righteousness, as did R&#257; in the remote ages,
+and that his advent was not far off. The Papyrus in which
+the text on which these observations are based is preserved
+<span class="pagenum"><a name="Pg_237" id="Pg_237" title="Pg_237">[237]</a></span>in Leyden, No. 1344. It has been discussed carefully by
+several scholars, some of whom believe that its contents
+prove that the expectation of the coming of a Messiah was
+current in Egypt some forty-five centuries ago. The following
+extracts will give an idea of the character of the indictment
+which Apuur drew up against the Government and
+society of his day, and which he had the temerity to proclaim
+in the presence of the reigning king and his court. He says:
+"The guardians of houses say, 'Let us go and steal.' The
+snarers of birds have formed themselves into armed bands.
+The peasants of the Delta have provided themselves with
+bucklers. A man regardeth his son as his enemy. The
+righteous man grieveth because of what hath taken place in
+the country. A man goeth out with his shield to plough.
+The man with a bow is ready [to shoot], the wrongdoer is
+in every place. The inundation of the Nile cometh, yet no
+one goeth out to plough. Poor men have gotten costly goods,
+and the man who was unable to make his own sandals is a
+possessor of wealth. The hearts of slaves are sad, and the
+nobles no longer participate in the rejoicings of their people.
+Men's hearts are violent, there is plague everywhere, blood
+is in every place, death is common, and the mummy wrappings
+call to people before they are used. Multitudes
+are buried in the river, the stream is a tomb, and the place
+of mummification is a canal. The gentle folk weep, the simple
+folk are glad, and the people of every town say, 'Come, let
+us blot out these who have power and possessions among
+us.' Men resemble the mud-birds, filth is everywhere,
+and every one is clad in dirty garments. The land spinneth
+round like the wheel of the potter. The robber is a rich
+man, and [the rich man] is a robber. The poor man groaneth
+and saith, 'This is calamity indeed, but what can I do?'
+The river is blood, and men drink it; they cease to be men
+who thirst for water. Gates and their buildings are consumed
+with fire, yet the palace is stable and nourishing. The boats
+of the peoples of the South have failed to arrive, the towns
+are destroyed, and Upper Egypt is desert. The crocodiles
+are sated with their prey, for men willingly go to them.
+<span class="pagenum"><a name="Pg_238" id="Pg_238" title="Pg_238">[238]</a></span>The desert hath covered the land, the Nomes are destroyed,
+and there are foreign troops in Egypt. People come hither
+[from everywhere], there are no Egyptians left in the land.
+On the necks of the women slaves [hang ornaments of] gold,
+lapis-lazuli, silver, turquoise, carnelian, bronze, and <i>abhet</i>
+stone. There is good food everywhere, and yet mistresses
+of houses say, 'Would that we had something to eat.' The
+skilled masons who build pyramids have become hinds on
+farms, and those who tended the Boat of the god are yoked
+together [in ploughing]. Men do not go on voyages to
+Kepuna (Byblos in Syria) to-day. What shall we do for
+cedar wood for our mummies, in coffins of which priests are
+buried, and with the oil of which men are embalmed? They
+come no longer. There is no gold, the handicrafts languish.
+What is the good of a treasury if we have nothing to put in
+it? Everything is in ruins. Laughter is dead, no one can
+laugh. Groaning and lamentation are everywhere in the
+land. Egyptians have turned into foreigners. The hair
+hath fallen out of the head of every man. A gentleman
+cannot be distinguished from a nobody. Every man saith,
+'I would that I were dead,' and children say, '[My father]
+ought not to have begotten me.' Children of princes are
+dashed against the walls, the children of desire are cast out
+into the desert, and Khnemu<a name="FNanchor_1_170" id="FNanchor_1_170"></a><a href="#Footnote_1_170" class="fnanchor">[1]</a> groaneth in sheer exhaustion.
+The Asiatics have become workmen in the Delta. Noble
+ladies and slave girls suffer alike. The women who used to
+sing songs now sing dirges. Female slaves speak as they
+like, and when their mistress commandeth they are aggrieved.
+Princes go hungry and weep. The hasty man saith, 'If
+I only knew where God was I would make offerings to Him.'
+The hearts of the flocks weep, and the cattle groan because
+of the condition of the land. A man striketh his own brother.
+What is to be done? The roads are watched by robbers,
+who hide in the bushes until a benighted traveller cometh,
+when they rob him. They seize his goods, and beat him to
+death with cudgels. Would that the human race might
+perish, and there be no more conceiving or bringing to the
+<span class="pagenum"><a name="Pg_239" id="Pg_239" title="Pg_239">[239]</a></span>birth! If only the earth could be quiet, and revolts cease!
+Men eat herbs and drink water, and there is no food for the
+birds, and even the swill is taken from the mouths of the
+swine. There is no grain anywhere, and people lack clothes,
+unguents, and oil. Every man saith, 'There is none.' The
+storehouse is destroyed, and its keeper lieth prone on the
+ground. The documents have been filched from their
+august chambers, and the shrine is desecrated. Words of
+power are unravelled, and spells made powerless. The
+public offices are broken open and their documents stolen,
+and serfs have become their own masters. The laws of the
+court-house are rejected, men trample on them in public,
+and the poor break them in the street. Things are now done
+that have never been done before, for a party of miserable
+men have removed the king. The secrets of the Kings of
+the South and of the North have been revealed. The man
+who could not make a coffin for himself hath a large tomb.
+The occupants of tombs have been cast out into the desert,
+and the man who could not make a coffin for himself hath
+now a treasury. He who could not build a hut for himself
+is now master of a habitation with walls. The rich man
+spendeth his night athirst, and he who begged for the leavings
+in the pots hath now brimming bowls. Men who had fine
+raiment are now in rags, and he who never wore a garment
+at all now dresseth in fine linen. The poor have become
+rich, and the rich poor. Noble ladies sell their children for
+beds. Those who once had beds now sleep on the ground.
+Noble ladies go hungry, whilst butchers are sated with what
+was once prepared for them. A man is slain by his brother's
+side, and that brother fleeth to save his own life."</p>
+
+<div class="footnote"><p><a name="Footnote_1_170" id="Footnote_1_170"></a><a href="#FNanchor_1_170"><span class="label">[1]</span></a> The god who fashioned the bodies of men.</p></div>
+
+<p>Apuur next, in a series of five short exhortations, entreats
+his bearers to take action of some sort; each exhortation
+begins with the words, "Destroy the enemies of the sacred
+palace (or Court)." These are followed by a series of sentences,
+each of which begins with the word "Remember,"
+and contains one exhortation to his hearers to perform certain
+duties in connection with the service of the gods. Thus
+they are told to burn incense and to pour out libations each
+<span class="pagenum"><a name="Pg_240" id="Pg_240" title="Pg_240">[240]</a></span>morning, to offer various kinds of geese to the gods, to eat
+natron, to make white bread, to set up poles on the temples
+and stel&aelig; inside them, to make the priest to purify the
+temples, to remove from his office the priest who is unclean,
+&amp;c. After many breaks in the text we come to the passage
+in which Apuur seems to foretell the coming of the king who
+is to restore order and prosperity to the land. He is to make
+cool that which is hot. He is to be the "shepherd of mankind,"
+having no evil in his heart. When his herds are few
+[and scattered], he will devote his time to bringing them
+together, their hearts being inflamed. The passage continues,
+"Would that he had perceived their nature in the
+first generation (of men), then he would have repressed evils,
+he would have stretched forth (his) arm against it, he would
+have destroyed their seed (?) and their inheritance....
+A fighter (?) goeth forth, that (he?) may destroy the wrongs
+that (?) have been wrought. There is no pilot (?) in their
+moment. Where is he (?) to-day? Is he sleeping? Behold,
+his might is not seen." <a name="FNanchor_1_171" id="FNanchor_1_171"></a><a href="#Footnote_1_171" class="fnanchor">[1]</a> Many of the passages in the
+indictment of Apuur resemble the descriptions of the state
+of the land of Israel and her people which are found in the
+writings of the Hebrew Prophets, and the "shepherd of
+mankind," <i>i.e.</i> of the Egyptians, forcibly reminds us of the
+appeal to the "Shepherd of Israel" in Psalm lxxx. 1.</p>
+
+<div class="footnote"><p><a name="Footnote_1_171" id="Footnote_1_171"></a><a href="#FNanchor_1_171"><span class="label">[1]</span></a> See A.H. Gardiner, <i>Admonitions of an Egyptian Sage</i>, Leipzic, 1909,
+p. 78.</p><br /></div>
+
+<p class="return"><a href="#contents">[TABLE OF CONTENTS]</a></p>
+
+
+<div><span class="pagenum"><a name="Pg_241" id="Pg_241" title="Pg_241">[241]</a></span></div>
+
+<hr style="width: 65%;" />
+<h2><a name="CHAPTER_XIV" id="CHAPTER_XIV"></a>CHAPTER XIV</h2>
+
+<h3>EGYPTIAN POETICAL COMPOSITIONS<br /><br /></h3>
+
+
+<p>The poetry of the Egyptians is wholly unlike that of western
+nations, but closely resembles the rhythmical compositions
+of the Hebrews, with their parallelism of members, with
+which we are all familiar in the Book of Psalms, the Song of
+Solomon, &amp;c. The most important collection of Egyptian
+Songs known to us is contained in the famous papyrus in
+the British Museum, No. 10,060, more commonly known as
+"Harris 500." This papyrus was probably written in the
+thirteenth century B.C., but many of the songs belong to a
+far earlier date. Though dealing with a variety of subjects,
+there is no doubt that all of them must be classed under the
+heading of "Love Songs." In them the lover compares the
+lady of his choice to many beautiful flowers and plants, and
+describes at considerable length the pain and grief which her
+absence causes him. The lines of the strophes are short,
+and the construction is simple, and it seems certain that the
+words owed their effect chiefly to the voice of the singer,
+who then, as now, employed many semitones and thirds of
+tones, and to the skill with which he played the accompaniment
+on his harp. A papyrus at Leyden, which was written a
+little later than the "Love Songs," contains three very curious
+compositions. The first is a sort of lament of a pomegranate
+tree, which, in spite of the service which it has rendered to
+the "sister and her brother," is not included among trees
+of the first class. In the second a fig tree expresses its gratitude
+and its readiness to do the will of its mistress, and to
+allow its branches to be cut off to make a bed for her. In
+the third a sycamore tree invites the lady of the land on
+<span class="pagenum"><a name="Pg_242" id="Pg_242" title="Pg_242">[242]</a></span>which it stands to come under the shadow of its branches,
+and to enjoy a happy time with her lover, and promises
+her that it will never speak about what it sees.</p>
+
+<p>More interesting than any of the above songs is the so-called
+"Song of the Harper," of which two copies are known:
+the first is found in the papyrus Harris 500, already mentioned,
+and the second in a papyrus at Leyden. Extracts
+of this poem are also found on the walls of the tomb of Nefer-hetep
+at Thebes. The copy in the papyrus reads:</p>
+
+
+<p><span class="smcap"><b>The Poem that is in the hall of the tomb of [the King
+of the South, the King of the North], Antuf</b>,<a name="FNanchor_1_172" id="FNanchor_1_172"></a><a href="#Footnote_1_172" class="fnanchor">[1]</a>
+whose word is truth, [and is cut] in front of the
+Harper.</span></p>
+
+<p>
+O good prince, it is a decree,<br />
+And what hath been ordained thereby is well,<br />
+That the bodies of men shall pass away and disappear,<br />
+Whilst others remain.<br />
+<br />
+Since the time of the oldest ancestors,<br />
+The gods who lived in olden time,<br />
+Who lie at rest in their sepulchres,<br />
+The Masters and also the Shining Ones,<br />
+Who have been buried in their splendid tombs,<br />
+Who have built sacrificial halls in their tombs,<br />
+Their place is no more.<br />
+Consider what hath become of them!<br />
+<br />
+I have heard the words of Imhetep <a name="FNanchor_2_173" id="FNanchor_2_173"></a><a href="#Footnote_2_173" class="fnanchor">[2]</a> and Herutataf,<a name="FNanchor_3_174" id="FNanchor_3_174"></a><a href="#Footnote_3_174" class="fnanchor">[3]</a><br />
+Which are treasured above everything because they uttered them.<br />
+Consider what hath become of their tombs!<br />
+Their walls have been thrown down;<br />
+Their places are no more;<br />
+They are just as if they had never existed.<br />
+<br />
+Not one [of them] cometh from where they are.<br />
+
+<span class="pagenum"><a name="Pg_243" id="Pg_243" title="Pg_243">[243]</a></span>
+
+Who can describe to us their form (or, condition),<br />
+Who can describe to us their surroundings,<br />
+Who can give comfort to our hearts,<br />
+And can act as our guide<br />
+To the place whereunto they have departed?<br />
+<br />
+Give comfort to thy heart,<br />
+And let thy heart forget these things;<br />
+What is best for thee to do is<br />
+To follow thy heart's desire as long as thou livest.<br />
+<br />
+Anoint thy head with scented unguents.<br />
+Let thine apparel be of byssus<br />
+Dipped in costly [perfumes],<br />
+In the veritable products (?) of the gods.<br />
+<br />
+Enjoy thyself more than thou hast ever done before,<br />
+And let not thy heart pine for lack of pleasure.<br />
+<br />
+Pursue thy heart's desire and thine own happiness.<br />
+Order thy surroundings on earth in such a way<br />
+That they may minister to the desire of thy heart;<br />
+[For] at length that day of lamentation shall come,<br />
+Wherein he whose heart is still shall not hear the lamentation.<br />
+Never shall cries of grief cause<br />
+To beat [again] the heart of a man who is in the grave.<br />
+<br />
+Therefore occupy thyself with thy pleasure daily,<br />
+And never cease to enjoy thyself.<br />
+<br />
+Behold, a man is not permitted<br />
+To carry his possessions away with him.<br />
+Behold, there never was any one who, having departed,<br />
+Was able to come back again.<br />
+</p>
+
+<div class="footnote"><p><a name="Footnote_1_172" id="Footnote_1_172"></a><a href="#FNanchor_1_172"><span class="label">[1]</span></a> He was one of the kings of the eleventh dynasty, about 2700 B.C.</p></div>
+
+<div class="footnote"><p><a name="Footnote_2_173" id="Footnote_2_173"></a><a href="#FNanchor_2_173"><span class="label">[2]</span></a> A high official of Tcheser, a king of the third dynasty.</p></div>
+
+<div class="footnote"><p><a name="Footnote_3_174" id="Footnote_3_174"></a><a href="#FNanchor_3_174"><span class="label">[3]</span></a> Son of Khufu, the builder of the Great Pyramid (fourth dynasty.)</p><br /></div>
+
+<p class="return"><a href="#contents">[TABLE OF CONTENTS]</a></p>
+
+
+
+<div><span class="pagenum"><a name="Pg_244" id="Pg_244" title="Pg_244">[244]</a></span></div>
+
+<hr style="width: 65%;" />
+<h2><a name="CHAPTER_XV" id="CHAPTER_XV"></a>CHAPTER XV</h2>
+
+<h3>MISCELLANEOUS LITERATURE<br /><br /></h3>
+
+
+<p>In this chapter are given short notices of a series of works
+which the limits of this book make it impossible to describe
+at greater length.<br /><br /></p>
+
+<p><b>I.</b> The <span class="smcap"><b>Book of the Two Ways</b></span>.&mdash;This is a very ancient
+funerary work, which is found written in cursive hieroglyphs
+upon coffins of the eleventh and twelfth dynasties, of which
+many fine examples are to be seen in the British Museum.
+The object of the work is to provide the souls of the dead
+with a guide that will enable them, when they leave this
+world, to make a successful journey across the Tuat, <i>i.e.</i> the
+Other World or Dead Land, to the region where Osiris lived
+and ruled over the blessed dead. The work describes the
+roads that must be travelled over, and names the places
+where opposition is to be expected, and supplies the deceased
+with the words of power which he is to utter when in difficulties.
+The abode of the blessed dead could be reached
+either by water or by land, and the book affords the information
+necessary for journeying thither by either route. The
+sections of the book are often accompanied by coloured
+vignettes, which illustrate them, and serve as maps of the
+various regions of the Other World, and describe the exact
+positions of the streams and canals that have to be crossed,
+and the Islands of the Blest, and the awful country of blazing
+fire and boiling water in which the bodies, souls, and
+spirits of the wicked were destroyed.<br /><br /></p>
+
+<p><b>II.</b> The <span class="smcap"><b>Book "Am Tuat,"</b></span> or Guide to him that is in the
+Tuat.&mdash;This Book has much in common with the Book of
+the Two Ways. According to it, the region that lay between
+this world and the realm of Osiris was divided into ten parts,
+<span class="pagenum"><a name="Pg_245" id="Pg_245" title="Pg_245">[245]</a></span>which were traversed, once each night, by the Sun-god in
+the form which he took during the night. At the western
+end was a sort of vestibule, through which the god passed
+from the day sky into the Tuat, and at the eastern end was
+another vestibule, through which he passed on leaving the
+Tuat to re-enter the day sky. The two vestibules were
+places of gloom and semi-darkness, and the ten divisions
+of the Tuat were covered by black night. When the Sun-god
+set in the west in the evening he was obliged to travel
+through the Tuat to the eastern sky, in order to rise again
+on this earth on the following day. He entered the Tuat
+at or near Thebes, proceeded northwards, through the under-worlds
+of Thebes, Abydos, Herakleopolis, Memphis, and Sa&#299;s,
+then turned towards the east and crossed the Delta, and,
+having passed through the underworld of Heliopolis,
+appeared in the eastern sky to resume his daily course from
+east to west. His journey so far as Memphis he made in a
+boat, which sailed on the river of the Tuat. At Memphis
+he left the boat on the river, and entered a magical boat
+formed of a serpent's body, and so passed under the mountainous
+district round about Sakk&#257;rah. At or near Sa&#299;s he
+returned to his river boat, and sailing over the great marine
+lakes of the Delta reached Heliopolis. The sun-god was
+guided through each section of the Tuat by a goddess who
+belonged to the district, and for the sake of uniformity the
+journey through each section was supposed to occupy an
+hour; the guiding goddess left the god's boat at the end of
+her hour, and the goddess of the next section took her place.
+The path of the god was lighted by fire, which the beings
+who lived in the various sections poured out of their mouths,
+and the attendant gods who were with them in his boat spake
+words of power, which overcame all opposition and removed
+every obstacle. As he passed through each section it was
+temporarily lighted up by the fire already mentioned, and
+he uttered words of power, the effect of which was to supply
+the inhabitants of the section with air, food, and drink,
+sufficient to last until the next night, when he would renew
+the supply. Many parts of the Tuat were filled with hideous
+<span class="pagenum"><a name="Pg_246" id="Pg_246" title="Pg_246">[246]</a></span>monsters in human and animal forms, and with evil spirits
+of every kind, but they were all rendered powerless by the
+spells uttered by the gods who were in attendance on the
+Sun-god in his boat. At one time in the history of Egypt
+it became the earnest wish of every pious man to make the
+journey from this world to the next in the Boat of the Sun.
+Armed with words of power and amulets of all kinds, and
+relying on their lives of moral rectitude, and the effect of the
+offerings which they had made to the dead, their souls entered
+the Boat, and set out on their journey. When they reached
+Abydos their credentials were examined, and those who
+were found to be speakers of the truth and upright in their
+actions were allowed to continue their journey with the Sun-god,
+and to live with him ever after. Some souls preferred
+to remain at Abydos and to live with Osiris, and those who
+were found righteous in the Judgment were allowed to do
+so, and were granted estates in perpetuity in the kingdom
+of this god. The Book "<span class="smcap">Am Tuat</span>" describes the sections
+of the Tuat and their inhabitants, and supplies all the information
+which the soul was supposed to require in passing
+from this world to the next. Many copies of certain sections
+of it are known, and some of these are in the British
+Museum;<a name="FNanchor_1_175" id="FNanchor_1_175"></a><a href="#Footnote_1_175" class="fnanchor">[1]</a> the most complete copy of it is in the tomb of
+Seti I at Thebes.</p>
+
+<div class="footnote"><p><a name="Footnote_1_175" id="Footnote_1_175"></a><a href="#FNanchor_1_175"><span class="label">[1]</span></a> See the massive stone sarcophagi of Nectonebus exhibited in the
+Southern Egyptian Gallery of the British Museum.</p><br /></div>
+
+<p><b>III.</b> The <span class="smcap"><b>Book of Gates</b></span>.&mdash;This book was also written to
+be a Guide to the Tuat, and has much in common with the
+Book of the Two Ways and with the Book Am Tuat. In
+it also the Tuat is divided into ten sections and has two
+vestibules, the Eastern and the Western, but at the entrance
+to each section is a strongly fortified Gate, guarded by a
+monster serpent-god and by the gods of the section. The
+Sun-god of night, as in the Book Am Tuat, makes his journey
+in a boat, and is attended by a number of gods, who remove
+all opposition from his path by the use of words of power.
+As he approaches each Gate, its doors are thrown open by
+the gods who guard them, and he passes into the section of
+<span class="pagenum"><a name="Pg_247" id="Pg_247" title="Pg_247">[247]</a></span>the Tuat behind it, carrying with him light, air, and food
+for its inhabitants. The Book of Gates embodies the teaching
+of the priests of the cult of Osiris, and the Book Am Tuat
+represents the modified form of it that was promulgated
+by the priests of Amen. From the Book of Gates we derive
+much information about the realm of Osiris, and the Great
+Judgment of souls, which took place in his Hall of Judgment
+once a day at midnight. Then all the souls that had collected
+during the past twenty-four hours from all parts of Egypt
+were weighed in the Balance; the righteous were allotted
+estates in perpetuity in the "land of souls," and the wicked
+were destroyed by Shesmu, the executioner of the god, and
+by his assistants. The texts that describe the various
+"Gates" of the Book of Gates, explain who are the beings
+represented in the pictures, and state why they were there.
+And the Book proves conclusively that the Egyptians believed
+in the efficacy of sacrifices and offerings, and in the
+doctrine of righteous retribution; liars and deceivers were
+condemned, and their bodies, souls, spirits, doubles, and
+names destroyed, and the righteous were rewarded for their
+upright lives and integrity upon earth by the gift of everlasting
+life and happiness. The most complete copy of
+this interesting work in England is cut on the alabaster
+sarcophagus of Seti I, about 1350 B.C. This unique sepulchral
+monument is exhibited gratis in Sir John Soane's
+Museum at 13 Lincoln's Inn Fields, and every student of
+the religion of the Egyptians should examine it.<br /><br /></p>
+
+<p><b>IV.</b> The <span class="smcap"><b>Ritual of Embalmment</b></span>.&mdash;Two important fragments
+of a copy of this work are preserved in the Museum
+of the Louvre (No. 5158), and a part of another in the Egyptian
+Museum, Cairo (No. 3); the former copy was written
+for a priest of Amen called Heru, and the latter for a priest
+called Hetra. These fragments of the work describe minutely
+the process of mummifying certain parts of a human body,
+and state what materials were employed by the embalmer.
+Moreover, it gives the texts of the magical and religious
+spells that were ordered to be recited by the priest who superintended
+the embalmment, the effect of which was to "make
+<span class="pagenum"><a name="Pg_248" id="Pg_248" title="Pg_248">[248]</a></span>divine" each member of the body, and to secure for it the
+protecting influence of the god or goddess who presided over
+it. The following extract refers to the embalming of the
+head: "Then anoint the head of the deceased and all his
+mouth with oil, both the head and the face, and wrap it in
+the bandages of Harmakhis in Hebit. The bandage of the
+goddess Nekhebet shall be put on the forehead, the bandage
+of Hathor in Heliopolis on the face, the bandage of Thoth
+on the ears, and the bandage of Nebt-hetepet on the back
+of the neck. All the coverings of the head and all the strips
+of linen used in fastening them shall be taken from sheets
+of linen that have been examined as to quality and texture
+in the presence of the inspector of the mysteries. On the
+head of the deceased shall be the bandage of Sekhmet, beloved
+of Ptah, in two pieces. On the two ears two bandages
+called the "Complete." On the nostrils two bandages
+called "Nehai" and "Smen." On the cheeks two bandages
+called "He shall live." On the forehead four pieces of linen
+called the "shining ones." On the skull two pieces called
+"The two Eyes of R&#257; in their fullness." On the two sides
+of the face and ears twenty-two pieces. As to the mouth
+two inside, and two out. On the chin two pieces. On the
+back of the neck four large pieces. Then tie the whole head
+firmly with a strip of linen two fingers wide, and anoint a
+second time, and then fill up all the crevices with the oil
+already mentioned. Then say, "O august goddess, Lady
+of the East, Mistress of the West, come and enter into the
+two ears of Osiris. O mighty goddess, who art ever young,
+O great one, Lady of the East, Mistress of the West, let there
+be breathing in the head of the deceased in the Tuat. Let
+him see with his eyes, hear with his ears, breathe with his
+nose, pronounce with his mouth, and speak with his tongue
+in the Tuat. Accept his voice in the Hall of Truth, and let
+him be proved to have been a speaker of the truth in the
+Hall of Keb, in the presence of the Great God, the Lord of
+Amenti."<br /><br /></p>
+
+<p><b>V.</b> The <span class="smcap"><b>Ritual of the Divine Cult</b></span>.&mdash;This title is commonly
+given to a work consisting of sixty-six chapters,
+<span class="pagenum"><a name="Pg_249" id="Pg_249" title="Pg_249">[249]</a></span>which were recited daily by the high priest of Amen-R&#257;,
+the King of the Gods, in his temple at Thebes, during the
+performance of a series of ceremonies of a highly important
+and symbolical character. The text of this Ritual is found
+cut in hieroglyphs on the walls of the temple of Seti I at
+Abydos, and written in hieratic upon papyri preserved in
+the Imperial Museum in Berlin. The work was originally
+intended to be recited by the king himself daily, but it was
+soon found that the Lord of Egypt could not spare the time
+necessary for its recital each day, and he therefore was personified
+by the high priest of each temple in which the Ritual
+was performed. The object of the Ritual was to place the
+king in direct contact with his god Amen-R&#257; once a day.
+The king was an incarnation of Amen-R&#257;, and ruled Egypt
+as the representative upon earth of the god. He drew his
+power and wisdom direct from the god, and it was believed
+that these required renewal daily. To bring about this
+renewal of the divine spirit in the god's vicegerent upon
+earth, the king entered the temple in the early morning,
+and performed ceremonies and recited formul&aelig; that purified
+both the <ins class="correction" title="Transcriber's Note: The original text reads 'sactuary'.">sanctuary</ins> and himself. He then advanced to
+the shrine, which contained a small gilded wooden figure of
+the god, inlaid with precious stones and provided with a
+movable head, arms, and legs, and opened it and knelt down
+before the figure. He performed further ceremonies of purification,
+and finally took the figure of the god in his arms
+and embraced it. During this embrace the divine power
+of Amen-R&#257;, which was in the gilded figure at that moment,
+passed into the body of the king, and the divine power and
+wisdom, which were in the king as the god's representative,
+were renewed. The king then closed the doors of the shrine
+and left the sanctuary for a short time. When he returned
+he opened the shrine again, and made adoration to the god,
+and presented a series of offerings that symbolised Truth.
+After this the king dressed the figure of the god in sacred
+apparel, and decorated it. Then, having performed further
+acts of worship before it, he closed the doors of the shrine,
+sealed them with mud seals, and left the sanctuary.<br /><br /></p>
+
+<p><span class="pagenum"><a name="Pg_250" id="Pg_250" title="Pg_250">[250]</a></span>
+<b>VI.</b> The <span class="smcap">Book "<b>May my Name Flourish</b>"</span>.&mdash;This was a
+very popular funerary work in the Roman Period. It is a
+development of a long prayer that is found in the Pyramid
+Texts, and was written by the priests and used as a spell to
+make the name of the deceased flourish eternally in heaven
+and on the earth. Many copies of it, written on narrow strips
+of papyrus, are preserved in the British Museum.<br /><br /></p>
+
+<p><b>VII.</b> The <span class="smcap"><b>Book of &#256;apep</b></span>, the great enemy of the Sun-god.&mdash;&#256;apep
+was the god of evil, who became incarnate in
+many forms, especially in wild and savage animals and in
+monster serpents and venomous reptiles of every kind. He
+was supposed to take the form of a huge serpent and to lie
+in wait near the portals of the dawn daily, so that he might
+swallow up the sun as he was about to rise in the eastern
+sky. He was accompanied by legions of devils and fiends,
+red and black, and by all the powers of storm, tempest,
+hurricane, whirlwind, thunder and lightning, and he was
+the deadly foe of all order, both physical and moral, and of
+all good in heaven and in earth. At certain times during
+the day and night the priests in the temple of Amen-R&#257;
+recited a series of chapters, and performed a number of
+magical ceremonies, which were intended to strengthen
+the arms of the Sun-god, and give him power to overcome
+the resistance of &#256;apep. These chapters acted on &#256;apep
+as spells, and they paralysed the monster just as he was about
+to attack the Sun-god. The god then approached and shot
+his fiery darts into him, and his attendant gods hacked the
+monster's body to pieces, which shrivelled up under the
+burning heat of the rays of the Sun-god, and all the devils
+and fiends of darkness fled shrieking in terror at their leader's
+fate. The sun then rose on this world, and all the stars and
+spirits of the morning and all the gods of heaven sang for
+joy. The complete text of this book is found in a long
+papyrus dated in the reign of Alexander II in the British
+Museum (No. 10,188).<br /><br /></p>
+
+<p><b>VIII.</b> <span class="smcap"><b>The Instructions, or Precepts of Tuauf</b></span> to his son
+Pepi.&mdash;Two copies of this work, which has also been called
+a "Hymn in praise of learning," are contained in a papyri
+<span class="pagenum"><a name="Pg_251" id="Pg_251" title="Pg_251">[251]</a></span>preserved in the British Museum (Sallier II and Anastasi
+VII). These "Instructions" in reality represent the advice
+of a father to his son, whom he was sending to school to be
+trained for the profession of the scribe. Whether the boy
+was merely sorry to leave his home, or whether he disliked
+the profession which his father had chosen for him, is not
+clear, but from first to last the father urges him to apply
+himself to the pursuit of learning, which, in his opinion,
+is the foundation of all great and lasting success. He says,
+"I have compared the people who are artisans and handicraftsmen
+[with the scribe], and indeed I am convinced that
+there is nothing superior to letters. Plunge into the study
+of Egyptian Learning, as thou wouldst plunge into the river,
+and thou wilt find that this is so. I would that thou wouldst
+love Learning as thou lovest thy mother. I wish I were able
+to make thee to see how beautiful Learning is. It is more
+important than any trade in the world. Learning is not a
+mere phrase, for the man who devoteth himself thereto from
+his youth is honoured, and he is despatched on missions. I
+have watched the blacksmith at the door of his furnace.
+His hands are like crocodiles' hide, and he stinketh worse than
+fishes' eggs. The metal worker hath no more rest than the
+peasant on the farm. The stone mason&mdash;at the end of the
+day his arms are powerless; he sitteth huddled up together
+until the morning, and his knees and back are broken. The
+barber shaveth until far into the night, he only resteth when
+he eateth. He goeth from one street to another looking for
+work. He breaketh his arms to fill his belly, and, like the
+bees, he eateth his own labour. The builder of houses doeth
+his work with difficulty; he is exposed to all weathers, and
+he must cling to the walls which he is building like a creeping
+plant. His clothes are in a horrible state, and he washeth
+his body only once a day. The farmer weareth always the
+same clothes. His voice is like the croak of a bird, his skin
+is cracked by the wind; if he is healthy his health is that of
+the beasts. If he be ill he lieth down among them, and he
+sleepeth on the damp irrigated land. The envoy to foreign
+lands bequeatheth his property to his children before he
+<span class="pagenum"><a name="Pg_252" id="Pg_252" title="Pg_252">[252]</a></span>setteth out, being afraid that he will be killed either by wild
+beasts of the desert or by the nomads therein. When he is
+in Egypt, what then? No sooner hath he arrived at home
+than he is sent off on another mission. As for the dyer, his
+fingers stink like rotten fish, and his clothes are absolutely
+horrors. The shoemaker is a miserable wretch. He is
+always asking for work, and his health is that of a dying fish.
+The washerman is neighbour to the crocodile. His food is
+mixed up with his clothes, and every member of him is
+unclean. The catcher of water-fowl, even though he dive
+in the Nile, may catch nothing. The trade of the fisherman
+is the worst of all. He is in blind terror of the crocodile,
+and falleth among crocodiles." The text continues with a
+few further remarks on the honourable character of the profession
+of the scribe, and ends with a series of Precepts of
+the same character as those found in the works of Ptah-hetep
+and the scribe Ani, from which extracts have already been
+given.<br /><br /></p>
+
+<p><b>IX.</b> <span class="smcap"><b>Medical Papyri</b></span>.&mdash;The Egyptians possessed a good
+practical knowledge of the anatomy of certain parts of the
+human body, but there is no evidence that they practised
+dissection before the arrival of the Greeks in Egypt. The
+medical papyri that have come down to us contain a large
+number of short, rough-and-ready descriptions of certain
+diseases, and prescriptions of very great interest. The
+most important medical papyrus known is that which was
+bought at Luxor by the late Professor Ebers in 1872-3, and
+which is now preserved in Leipzig. This papyrus is about
+65 feet long, and the text is written in the hieratic character.
+It was written in the ninth year of the reign of a king who
+is not yet satisfactorily identified, but who probably lived
+before the period of the rule of the eighteenth dynasty,
+perhaps about 1800 B.C. A short papyrus in the British
+Museum contains extracts from it, and other papyri with
+somewhat similar contents are preserved in the Museums of
+Paris, Leyden, Berlin, and California.<br /><br /></p>
+
+<p><b>X.</b> <span class="smcap"><b>Magical Papyri</b></span>.&mdash;The widespread use of magic in
+Egypt in all ages suggests that the magical literature of Egypt
+<span class="pagenum"><a name="Pg_253" id="Pg_253" title="Pg_253">[253]</a></span>must have been very large. Much of it was incorporated
+at a very early period into the Religious Literature of the
+country, and was used for legitimate purposes, in fact for the
+working of what we call "white magic." The Egyptian
+saw no wrong in the working of magic, and it was only condemned
+by him when the magician wished to produce evil
+results. The gods themselves were supposed to use spells
+and incantations, and every traveller by land or water carried
+with him magical formul&aelig; which he recited when he was in
+danger from the wild beasts of the desert or the crocodile
+of the river and its canals. Specimens of these will be found
+in the famous magical papyri in the British Museum, <i>e.g.</i> the
+Salt Papyrus, the Rhind Papyrus, and the Harris Papyrus.
+Under this heading may be mentioned Papyrus Sallier IV
+in the British Museum, which contains a list of lucky and
+unlucky days. Here is a specimen of its contents:</p>
+
+<div class="blockquot"><p>1st day of Hathor. The whole day is lucky. There is
+festival in heaven with R&#257; and Hathor.</p>
+
+<p>2nd day of Hathor. The whole day is lucky. The gods
+go out. The goddess Uatchet comes from Tep to the gods
+who are in the shrine of the bull, in order to protect the
+divine members.</p>
+
+<p>3rd day of Hathor. The whole day is lucky.</p>
+
+<p>4th day of Hathor. The whole day is unlucky. The house
+of the man who goes on a voyage on that day comes to ruin.</p>
+
+<p>6th day of Hathor. The whole day is unlucky. Do not
+light a fire in thy house on this day, and do not look at one.</p>
+
+<p>18th day of Pharmuthi. The whole day is unlucky. Do
+not bathe on this day.</p>
+
+<p>20th day of Pharmuthi. The whole day is unlucky. Do
+not work on this day.</p>
+
+<p>22nd day of Pharmuthi. The whole day is unlucky. He
+who is born on this day will die on this day.</p>
+
+<p>23rd day of Pharmuthi. The first two-thirds of the day
+are unlucky, and the last third lucky.</p><br /></div>
+
+<p><b>XI.</b> <span class="smcap"><b>Legal Documents</b></span>.&mdash;The first legal document written
+in Egypt was the will of R&#257;, in which he bequeathed all his
+<span class="pagenum"><a name="Pg_254" id="Pg_254" title="Pg_254">[254]</a></span>property and the inheritance of the throne of Egypt to his
+first-born son Horus. Tradition asserted that this Will was
+preserved in the Library of the Sun-god in Heliopolis. The
+inscriptions contain many allusions to the Laws of Egypt,
+but no document containing any connected statement of
+them has come down to us. In the great inscription of
+Heruemheb, the last king of the eighteenth dynasty, a large
+number of good laws are given, but it must be confessed that
+as a whole the administration of the Law in many parts of
+Egypt must always have been very lax. Texts relating to
+bequests, endowments, grants of land, &amp;c., are very difficult
+to translate, because it is well-nigh impossible to find equivalents
+for Egyptian legal terms. In the British Museum are
+two documents in hieratic that were drawn up in connection
+with prosecutions which the Government of Egypt undertook
+of certain thieves who had broken into some of the royal
+tombs at Thebes and robbed them, and of certain other
+thieves who had robbed the royal treasury and made away
+with a large amount of silver (Nos. 10,221, 10,052, 10,053,
+and 10,054). Equally interesting is the roll that describes
+the prosecution of certain highly placed officials and relations
+of Rameses III who had conspired against him and wanted
+to kill him. Several of the conspirators were compelled to
+commit suicide. The text is written in hieratic on papyrus,
+and is preserved in the Royal Museum, Leyden.<br /><br /></p>
+
+<p><b>XII.</b> <span class="smcap"><b>Historical Romances</b></span>.&mdash;Examples of these are the
+narrative of the capture of the town of Joppa in Palestine
+by an officer of Thothmes III, and the history of the dispute
+that broke out between Seqenenr&#257;, King of Upper Egypt,
+and &#256;apepi, King of Avaris in the Delta. These are written
+in hieratic and are preserved in the British Museum, in
+Harris Papyrus 500, and Sallier No. 1 (10,185).<br /><br /></p>
+
+<p><b>XIII.</b> <span class="smcap"><b>Mathematics</b></span>.&mdash;The chief source of our knowledge
+of the Mathematics of the Egyptians is the Rhind Papyrus
+in the British Museum (No. 10,057), which was written before
+1700 B.C., probably during the reign of one of the Hyksos
+kings. The papyrus contains a number of simple arithmetical
+examples and several geometrical problems. The
+<span class="pagenum"><a name="Pg_255" id="Pg_255" title="Pg_255">[255]</a></span>workings out of these prove that the Egyptian spared himself
+no trouble in making his calculations, and that he worked
+out both his arithmetical examples and problems in the most
+cumbrous and laborious way possible. He never studied
+mathematics in order to make progress in his knowledge of
+the science, but simply for purely practical everyday work;
+as long as his knowledge enabled him to obtain results which
+he knew from experience were substantially correct he was
+content.<br /></p>
+
+<p class="return"><a href="#contents">[TABLE OF CONTENTS]</a><br /><br /></p>
+
+
+<div><span class="pagenum"><a name="Pg_256" id="Pg_256" title="Pg_256">[256]</a></span></div>
+
+<hr style="width: 65%;" />
+
+<h3>EDITIONS OF EGYPTIAN TEXTS, TRANSLATIONS, &amp;c.<br /><br /></h3>
+
+<p>
+<span class="smcap">Am&eacute;lineau</span>, E.&mdash;Morale &Eacute;gyptien. Paris, 1892. 8vo.<br />
+<br />
+<span class="smcap">Bergmann</span>, E.&mdash;Das Buch vom Durchwandeln der Ewigkeit. Vienna, 1877.<br />
+<br />
+<span class="smcap">Birch</span>, S.&mdash;Egyptian Texts from the Coffin of Amamu. London, 1886.<br />
+<span style="margin-left: 1em;">Egyptian Hieratic Papyrus of Rameses III. London, 1876.</span><br />
+<br />
+<span class="smcap">Breasted</span>, J.H.&mdash;Ancient Records&mdash;Egypt. Chicago, 1906.<br />
+<br />
+<span class="smcap">Brugsch</span>, H.&mdash;Sieben Jahre der Hungersnoth. Leipzig, 1891.<br />
+<span style="margin-left: 1em;">Inscriptio Rosettana. Berlin, 1851.</span><br />
+<span style="margin-left: 1em;">Neue Weltordnung. Berlin, 1881.</span><br />
+<span style="margin-left: 1em;">Reise nach der grossen Oase. Leipzig, 1878.</span><br />
+<span style="margin-left: 1em;">Rhind's zwei Bilingue Papyri. Leipzig, 1865.</span><br />
+<span style="margin-left: 1em;">Shai an Sinsin. Berlin, 1851.</span><br />
+<br />
+<span class="smcap">Budge</span>, E.A. <span class="smcap">Wallis</span>.&mdash;Book of the Dead, Egyptian Texts,<br />
+<span style="margin-left: 3em;">Translation and Vocabulary, 2nd ed. London, 1909.</span><br />
+<span style="margin-left: 1em;">Papyrus of Ani. London, 1913.</span><br />
+<span style="margin-left: 1em;">Papyri of Hunefer, Anhai, Netchemet, Kersher, and Nu. London, 1899.</span><br />
+<span style="margin-left: 1em;">Hieratic Papyri. Texts and translations. London, 1910.</span><br />
+<span style="margin-left: 1em;">Book of Opening the Mouth, Liturgy of Funerary Offerings,</span><br />
+<span style="margin-left: 3em;">The Book of Am-Tuat, The Book of Gates. London, 1906-1909.</span><br />
+<span style="margin-left: 1em;">Legends of the Gods. London, 1912.</span><br />
+<span style="margin-left: 1em;">Annals of Nubian Kings. London, 1912.</span><br />
+<span style="margin-left: 1em;">Greenfield Papyrus. 1912.</span><br />
+<br />
+<span class="smcap">De Horrack</span>, P.J.&mdash;Les Lamentations d'Isis. Paris, 1866.<br />
+<br />
+<span class="smcap">Erman</span>, A.&mdash;Gespr&auml;ch eines Lebensm&uuml;den. Berlin, 1896.<br />
+<span style="margin-left: 1em;">Die M&auml;rchen des Papyrus Westcar. Berlin, 1890.</span><br />
+<br />
+
+<span class="pagenum"><a name="Pg_257" id="Pg_257" title="Pg_257">[257]</a></span>
+
+<span class="smcap">Gardiner</span>, A.H.&mdash;Egyptian Hieratic Texts, Part I. Leipzig, 1911.<br />
+<span style="margin-left: 1em;">The Admonitions of an Egyptian Sage. Leipzig, 1909.</span><br />
+<span style="margin-left: 1em;">Die Erz&auml;hlung des Sinuhe. Leipzig, 1904.</span><br />
+<span style="margin-left: 1em;">Die Klagen des Bauern. Leipzig, 1908.</span><br />
+<br />
+<span class="smcap">Gr&eacute;baut</span>, E.&mdash;Hymne &agrave; Ammon-R&#257;. Paris, 1874.<br />
+<br />
+<span class="smcap">Griffith</span>, F. Ll.&mdash;Stories of the High Priests of Memphis. Oxford, 1900.<br />
+<br />
+<span class="smcap">Golenischeff</span>, W.&mdash;Die Metternichstele. Leipzig, 1877.<br />
+<span style="margin-left: 1em;">Le Conte du Naufrag&eacute;. Cairo, 1912.</span><br />
+<span style="margin-left: 1em;">Les Papyrus Hi&eacute;ratiques. St. Petersburg, 1913.</span><br />
+<br />
+<span class="smcap">Joachim</span>, H.&mdash;Papyros Ebers. Berlin, 1890.<br />
+<br />
+<span class="smcap">Lef&eacute;bure</span>, E.&mdash;Le Mythe Osirien. Paris, 1874.<br />
+<span style="margin-left: 1em;">Traduction compar&eacute;e des Hymnes. Paris, 1868.</span><br />
+<br />
+<span class="smcap">Legrain</span>, G.&mdash;Livre des Transformations. Paris, 1890.<br />
+<br />
+<span class="smcap">Lieblein</span>, J.&mdash;Le livre &Eacute;gyptien, Que mon nom. Leipzig, 1895.<br />
+<br />
+<span class="smcap">Maspero</span>, G.&mdash;Contes Populaires. Paris, 1912.<br />
+<span style="margin-left: 1em;">Une enqu&ecirc;te judiciaire. Paris, 1872.</span><br />
+<span style="margin-left: 1em;">&Eacute;tudes &Eacute;gyptiennes. Tomm. I, II. Paris, 1883.</span><br />
+<span style="margin-left: 1em;">Du Genre &Eacute;pistolaire. Paris, 1872.</span><br />
+<span style="margin-left: 1em;">Hymne au Nil. Paris, 1868, and Cairo, 1912.</span><br />
+<span style="margin-left: 1em;">Inscriptions des Pyramides de Saqqarah. Paris, 1894.</span><br />
+<span style="margin-left: 1em;">M&eacute;moire sur quelques Papyrus. Paris, 1875.</span><br />
+<span style="margin-left: 1em;">Les M&eacute;moires de Sinouhit. Cairo, 1908.</span><br />
+<br />
+<span class="smcap">M&ouml;ller</span>, G.&mdash;Die beiden Totenpapyrus Rhind. Leipzig, 1913.<br />
+<br />
+<span class="smcap">Moret</span>, A.&mdash;Le Rituel du Culte Divin. Paris, 1902.<br />
+<br />
+<span class="smcap">M&uuml;ller</span>, W.M.&mdash;Die Liebespoesie der alten &Auml;gypter. Leipzig, 1899.<br />
+<br />
+<span class="smcap">Naville</span>, E.&mdash;Das Aegyptische Todtenbuch. Berlin, 1886.<br />
+<span style="margin-left: 1em;">La Litanie du Soleil. Leipzig, 1875.</span><br />
+<span style="margin-left: 1em;">Papyrus Fun&eacute;raires de la XXIe dynastie. Paris, 1912.</span><br />
+<span style="margin-left: 1em;">Textes relatifs an Mythe Horus. Geneva, 1870.</span><br />
+<br />
+<span class="smcap">Schack-schackenburg</span>, H.&mdash;Das Buch von den zwei Wegen. Leipzig, 1903.<br />
+<br />
+<span class="smcap">Sch&auml;fer</span>, H.&mdash;Die Aethiopische K&ouml;niginschrift. Leipzig, 1901.<br />
+<span style="margin-left: 1em;">Ein Bruchst&uuml;ck alt&auml;gyptischer Annalen. Berlin, 1902.</span><br />
+<br />
+<span class="smcap">Schiaparelli</span>.&mdash;Libro dei Funerali. Turin, 1882.<br />
+<br />
+
+<span class="pagenum"><a name="Pg_258" id="Pg_258" title="Pg_258">[258]</a></span>
+
+<span class="smcap">Spiegelberg</span>, W.&mdash;Der Sagenkreis des K&ouml;nigs Petubastis. Leipzig, 1910.<br />
+<span style="margin-left: 1em;">Das Demotische Totenbuch. Leipzig, 1910.</span><br />
+<span style="margin-left: 1em;">Der Papyrus Libbey. Strassburg, 1907.</span><br />
+<span style="margin-left: 1em;">Rechnungen aus der Zeit Setis I. Strassburg, 1896.</span><br />
+<br />
+<span class="smcap">Virey, Ph</span>.&mdash;&Eacute;tudes sur le Papyrus Prisse. Paris, 1887.<br />
+<br />
+<span class="smcap">Vogelsang</span>, F.&mdash;Die Klagen des Bauern. Leipzig, 1913.<br />
+<br />
+<span class="smcap">Wiedemann</span>, A.&mdash;Hieratische Texte aus den Museen zu Berlin<br />
+<span style="margin-left: 3em;">und Paris. Leipzig, 1879.</span><br />
+<span style="margin-left: 1em;">Magie und Zauberei. Leipzig, 1905.</span><br />
+<span style="margin-left: 1em;">Die Unterhaltung's Litteratur der alten Aegypter. Leipzig, 1902.</span><br />
+<br /><br /></p>
+
+<p class="return"><a href="#contents">[TABLE OF CONTENTS]</a><br /></p>
+
+<div><span class="pagenum"><a name="Pg_259" id="Pg_259" title="Pg_259">[259]</a></span></div>
+
+<hr style="width: 65%;" />
+<h2><a name="INDEX" id="INDEX"></a>INDEX</h2>
+
+
+<h2 class="index-letter">A</h2>
+
+<ul>
+<li>Aa, <a href="#Pg_159">159</a>, <a href="#Pg_165">165</a></li>
+<li>&#256;akheperenr&#257;, <a href="#Pg_103">103</a>, <a href="#Pg_144">144</a></li>
+<li>&#256;akheperkar&#257;, <a href="#Pg_142">142</a>, <a href="#Pg_145">145</a></li>
+<li>&#256;amu, <a href="#Pg_108">108</a>, <a href="#Pg_128">128</a>, <a href="#Pg_161">161</a>, <a href="#Pg_163">163</a></li>
+<li>&#256;apep, <a href="#Pg_48">48</a>, <a href="#Pg_68">68</a></li>
+<li>&#256;apepi, <a href="#Pg_254">254</a></li>
+<li>&#256;ataka, <a href="#Pg_114">114</a></li>
+<li>Aat-Beqt, <a href="#Pg_151">151</a></li>
+<li>Aatti, <a href="#Pg_141">141</a>, <a href="#Pg_142">142</a></li>
+<li>Abana, <a href="#Pg_140">140</a></li>
+<li>Abhat, <a href="#Pg_136">136</a></li>
+<li>Abtu Fish, <a href="#Pg_48">48</a></li>
+<li>Abu, <a href="#Pg_73">73</a>, <a href="#Pg_83">83</a>, <a href="#Pg_86">86</a>, <a href="#Pg_87">87</a>, <a href="#Pg_128">128</a>, <a href="#Pg_130">130</a>, <a href="#Pg_132">132</a>, <a href="#Pg_165">165</a></li>
+<li> &mdash;products of, <a href="#Pg_85">85</a></li>
+<li>Abydos, <a href="#Pg_44">44</a>, <a href="#Pg_45">45</a>, <a href="#Pg_47">47</a>, <a href="#Pg_65">65</a>, <a href="#Pg_99">99</a>, <a href="#Pg_127">127</a>, <a href="#Pg_138">138</a>, <a href="#Pg_245">245</a>, <a href="#Pg_246">246</a>, <a href="#Pg_249">249</a></li>
+<li> &mdash;valley of, <a href="#Pg_200">200</a></li>
+<li>Acacia, <a href="#Pg_46">46</a>, <a href="#Pg_61">61</a>, <a href="#Pg_201">201</a></li>
+<li> &mdash;and river, <a href="#Pg_202">202</a></li>
+<li> &mdash;cut down, <a href="#Pg_203">203</a>, <a href="#Pg_206">206</a></li>
+<li>Acacias, the two, <a href="#Pg_205">205</a></li>
+<li>Africanus, <a href="#Pg_98">98</a></li>
+<li>Aged God, <a href="#Pg_15">15</a>, <a href="#Pg_48">48</a></li>
+<li>Ahnas al-Mad&#299;nah, <a href="#Pg_170">170</a></li>
+<li>&#256;ina, <a href="#Pg_113">113</a></li>
+<li>Air-god, <a href="#Pg_16">16</a></li>
+<li> &mdash;air supply, <a href="#Pg_43">43</a></li>
+<li>Akert, <a href="#Pg_44">44</a>, <a href="#Pg_46">46</a>, <a href="#Pg_65">65</a>, <a href="#Pg_115">115</a>, <a href="#Pg_221">221</a></li>
+<li>Akeru, <a href="#Pg_21">21</a></li>
+<li>Akhet, <a href="#Pg_62">62</a>, <a href="#Pg_64">64</a>, <a href="#Pg_134">134</a>, <a href="#Pg_151">151</a>, <a href="#Pg_155">155</a></li>
+<li>Aku, <a href="#Pg_156">156</a></li>
+<li>Alasa, <a href="#Pg_194">194</a></li>
+<li>Ale, <a href="#Pg_19">19</a></li>
+<li>Alexander the Great, <a href="#Pg_71">71</a></li>
+<li> &mdash;II, <a href="#Pg_250">250</a></li>
+<li>Alexandria, <a href="#Pg_88">88</a></li>
+<li> &mdash;Library of, <a href="#Pg_98">98</a></li>
+<li>Al-Kab, <a href="#Pg_140">140</a>, <a href="#Pg_143">143</a></li>
+<li>Altar stands, <a href="#Pg_147">147</a></li>
+<li>Am, <a href="#Pg_90">90</a></li>
+<li>Amam, <a href="#Pg_128">128</a>, <a href="#Pg_132">132</a>, <a href="#Pg_133">133</a>, <a href="#Pg_134">134</a></li>
+<li>Am-as, <a href="#Pg_13">13</a></li>
+<li>Amasis I, <a href="#Pg_140">140</a>, <a href="#Pg_143">143</a></li>
+<li> &mdash;the naval officer, <a href="#Pg_140">140 ff.</a></li>
+<li>Amasis Pen-Nekheb, <a href="#Pg_143">143 ff.</a></li>
+<li>Amen, <a href="#Pg_60">60</a>, <a href="#Pg_67">67</a>, <a href="#Pg_70">70</a>, <a href="#Pg_93">93</a>, <a href="#Pg_103">103</a>, <a href="#Pg_104">104</a>, <a href="#Pg_105">105</a>, <a href="#Pg_111">111</a>, <a href="#Pg_117">117</a>, <a href="#Pg_146">146</a>, <a href="#Pg_147">147</a>, <a href="#Pg_185">185</a>, <a href="#Pg_187">187</a>, <a href="#Pg_188">188</a>, <a href="#Pg_189">189</a>, <a href="#Pg_193">193</a>, <a href="#Pg_194">194</a>, <a href="#Pg_216">216</a>, <a href="#Pg_217">217</a>, <a href="#Pg_219">219</a>, <a href="#Pg_220">220</a>, <a href="#Pg_247">247</a></li>
+<li> &mdash;Father, <a href="#Pg_119">119</a></li>
+<li> &mdash;of S&#299;wah, <a href="#Pg_71">71</a></li>
+<li>Amenemhat I, <a href="#Pg_155">155</a>, <a href="#Pg_162">162</a></li>
+<li> &mdash;II, <a href="#Pg_155">155</a></li>
+<li> &mdash;III, <a href="#Pg_99">99</a></li>
+<li>Amen-hetep I, <a href="#Pg_142">142</a>, <a href="#Pg_144">144</a></li>
+<li>Ameni Amen-&#257;a, <a href="#Pg_213">213</a></li>
+<li> &mdash;Amenemhat, <a href="#Pg_135">135 ff.</a></li>
+<li>Amen-ka-mutef, <a href="#Pg_218">218</a></li>
+<li>Amen-R&#257;; <a href="#Pg_68">68</a>, <a href="#Pg_76">76</a>, <a href="#Pg_106">106</a>, <a href="#Pg_110">110</a>, <a href="#Pg_115">115</a>, <a href="#Pg_145">145</a>, <a href="#Pg_148">148</a>, <a href="#Pg_164">164</a>, <a href="#Pg_185">185</a>, <a href="#Pg_186">186</a>, <a href="#Pg_189">189</a>, <a href="#Pg_190">190</a>, <a href="#Pg_192">192</a>, <a href="#Pg_193">193</a>, <a href="#Pg_218">218</a>, <a href="#Pg_219">219</a>, <a href="#Pg_249">249</a>, <a href="#Pg_250">250</a></li>
+<li> &mdash;Hymn to, <a href="#Pg_214">214 ff.</a></li>
+<li>Amen-shefit, <a href="#Pg_147">147</a></li>
+<li>Amentamat, <a href="#Pg_186">186</a>, <a href="#Pg_187">187</a>, <a href="#Pg_192">192</a></li>
+<li>Amentet, <a href="#Pg_46">46</a>, <a href="#Pg_49">49</a>, <a href="#Pg_50">50</a>, <a href="#Pg_61">61</a>, <a href="#Pg_149">149</a>, <a href="#Pg_153">153</a>, <a href="#Pg_164">164</a></li>
+<li>Amenti, <a href="#Pg_248">248</a></li>
+<li>Amenuserhat, <a href="#Pg_190">190</a></li>
+<li>Ames sceptre, <a href="#Pg_215">215</a></li>
+<li>Amhet, <a href="#Pg_49">49</a></li>
+<li>Am-khent, <a href="#Pg_13">13</a></li>
+<li>Ammaau, <a href="#Pg_134">134</a></li>
+<li>Ammon, <a href="#Pg_67">67</a>, <a href="#Pg_71">71</a></li>
+<li>Ammuiansha, <a href="#Pg_157">157</a>, <a href="#Pg_161">161</a></li>
+<li>Amsu, <a href="#Pg_151">151</a></li>
+<li>Amtes, <a href="#Pg_128">128</a></li>
+<li>Amulets, <a href="#Pg_41">41</a>, <a href="#Pg_43">43</a>, <a href="#Pg_246">246</a></li>
+<li>Am-urtet, <a href="#Pg_153">153</a></li>
+<li>An, <a href="#Pg_45">45</a>, <a href="#Pg_46">46</a>, <a href="#Pg_63">63</a>, <a href="#Pg_65">65</a></li>
+<li>An instrument, <a href="#Pg_15">15</a></li>
+<li>Anatomy, <a href="#Pg_252">252</a></li>
+<li>Ancestor-god, <a href="#Pg_70">70</a></li>
+<li>Anebuheq, <a href="#Pg_156">156</a></li>
+<li>Ani; <a href="#Pg_216">216</a>, <a href="#Pg_218">218</a></li>
+<li> &mdash;Maxims of, <a href="#Pg_228">228</a></li>
+<li> &mdash;papyrus of, <a href="#Pg_44">44</a>, <a href="#Pg_45">45</a></li>
+
+<li>&#256;nkh Psemthek, <a href="#Pg_88">88</a>
+<span class="pagenum"><a name="Pg_260" id="Pg_260" title="Pg_260">[260]</a></span></li>
+
+<li>&#256;nkh-taui, <a href="#Pg_151">151</a>, <a href="#Pg_152">152</a></li>
+<li>&#256;nkhu, <a href="#Pg_238">238</a></li>
+<li>Anmutef, <a href="#Pg_20">20</a></li>
+<li>Annals of Thothmes III, <a href="#Pg_104">104</a></li>
+<li>Annana, <a href="#Pg_207">207</a></li>
+<li>Anointing, <a href="#Pg_13">13</a></li>
+<li>Anpu, <a href="#Pg_15">15</a>, <a href="#Pg_69">69</a>, <a href="#Pg_196">196</a>, <a href="#Pg_197">197 ff.</a></li>
+<li>Anqet, <a href="#Pg_85">85</a></li>
+<li>Anrekh, <a href="#Pg_64">64</a></li>
+<li>Anrutef, <a href="#Pg_47">47</a>, <a href="#Pg_81">81</a></li>
+<li>Ant Fish, <a href="#Pg_48">48</a></li>
+<li>&#256;ntchmer, <a href="#Pg_155">155</a></li>
+<li>Antef, <a href="#Pg_137">137</a>, <a href="#Pg_138">138</a></li>
+<li>Antes, <a href="#Pg_46">46</a></li>
+<li>&#256;ntet Boat, <a href="#Pg_218">218</a></li>
+<li>Anti, <a href="#Pg_142">142</a>, <a href="#Pg_143">143</a></li>
+<li>Antiu, <a href="#Pg_106">106</a>, <a href="#Pg_109">109</a>, <a href="#Pg_141">141</a></li>
+<li>&#256;ntti Boat, <a href="#Pg_222">222</a></li>
+<li>Antuf, <a href="#Pg_242">242</a></li>
+<li>Anu (Heliopolis), <a href="#Pg_15">15</a>, <a href="#Pg_20">20</a>, <a href="#Pg_24">24</a>, <a href="#Pg_36">36</a>, <a href="#Pg_37">37</a>, <a href="#Pg_43">43</a>, <a href="#Pg_45">45</a>, <a href="#Pg_48">48</a>, <a href="#Pg_61">61</a>, <a href="#Pg_214">214</a>, <a href="#Pg_217">217</a>, <a href="#Pg_218">218</a>, <a href="#Pg_220">220</a>, <a href="#Pg_222">222</a></li>
+<li>Anubis, <a href="#Pg_15">15</a>, <a href="#Pg_33">33</a>, <a href="#Pg_50">50</a>, <a href="#Pg_60">60</a>, <a href="#Pg_69">69</a>, <a href="#Pg_149">149</a></li>
+<li>Ape-gods, <a href="#Pg_49">49</a></li>
+<li>Apes, <a href="#Pg_212">212</a></li>
+<li> &mdash;spirits of dawn, <a href="#Pg_218">218</a></li>
+<li>Apet, <a href="#Pg_29">29</a>, <a href="#Pg_30">30</a>, <a href="#Pg_32">32</a></li>
+<li>Aphroditopolis, <a href="#Pg_128">128</a>, <a href="#Pg_130">130</a></li>
+<li>Apollinopolis, <a href="#Pg_78">78</a></li>
+<li>Apts, <a href="#Pg_118">118</a>, <a href="#Pg_143">143</a>, <a href="#Pg_147">147</a>, <a href="#Pg_148">148</a>, <a href="#Pg_214">214</a>, <a href="#Pg_215">215</a>, <a href="#Pg_216">216</a>, <a href="#Pg_217">217</a>, <a href="#Pg_218">218</a></li>
+<li>Apuur, <a href="#Pg_236">236</a>, <a href="#Pg_239">239</a>, <a href="#Pg_240">240</a></li>
+<li>Aqen, <a href="#Pg_101">101</a></li>
+<li>Aqert, <a href="#Pg_64">64</a></li>
+<li>Ara, <a href="#Pg_132">132</a></li>
+<li>Arabia, <a href="#Pg_93">93</a>, <a href="#Pg_215">215</a></li>
+<li>Aram Naharayim, <a href="#Pg_109">109</a></li>
+<li>Archers (stars), <a href="#Pg_21">21</a></li>
+<li>Arm rings, <a href="#Pg_23">23</a></li>
+<li>Arniau, <a href="#Pg_154">154</a></li>
+<li>Aroeris, <a href="#Pg_164">164</a></li>
+<li>Arsu, <a href="#Pg_110">110</a></li>
+<li>Arthet, <a href="#Pg_128">128</a>, <a href="#Pg_131">131</a>, <a href="#Pg_133">133</a></li>
+<li>Artheth, <a href="#Pg_133">133</a></li>
+<li>Asbatau, <a href="#Pg_112">112</a></li>
+<li>Asemt, <a href="#Pg_142">142</a></li>
+<li>Ashtoreth, <a href="#Pg_78">78</a></li>
+<li>Asi, <a href="#Pg_108">108</a></li>
+<li>Asia, <a href="#Pg_108">108</a></li>
+<li>Asiatics, <a href="#Pg_108">108</a>, <a href="#Pg_238">238</a></li>
+<li>Asri, <a href="#Pg_170">170</a></li>
+<li>Ass, eater of, <a href="#Pg_48">48</a></li>
+<li>Assa, <a href="#Pg_4">4</a>, <a href="#Pg_134">134</a>, <a href="#Pg_135">135</a>, <a href="#Pg_224">224</a></li>
+<li>Asten, <a href="#Pg_2">2</a></li>
+<li>Astronomy, <a href="#Pg_1">1</a></li>
+<li>Asw&#257;n, <a href="#Pg_83">83</a>, <a href="#Pg_131">131</a></li>
+<li>Atef Crown, <a href="#Pg_54">54</a>, <a href="#Pg_111">111</a>, <a href="#Pg_115">115</a>, <a href="#Pg_215">215</a></li>
+<li>Atem, <a href="#Pg_61">61</a>, <a href="#Pg_67">67</a></li>
+<li>Aten, <a href="#Pg_61">61</a>, <a href="#Pg_62">62</a></li>
+<li>Athettaui, <a href="#Pg_166">166</a></li>
+<li>Athi-taui, <a href="#Pg_117">117</a></li>
+<li>Aukehek, <a href="#Pg_144">144</a></li>
+<li>Aukert, <a href="#Pg_54">54</a></li>
+<li>Aunab, <a href="#Pg_90">90</a></li>
+<li>Ausares, <a href="#Pg_68">68</a></li>
+<li>Avaris, <a href="#Pg_140">140</a>, <a href="#Pg_141">141</a>, <a href="#Pg_256">256</a></li>
+</ul>
+
+<h2 class="index-letter">B</h2>
+
+<ul>
+<li>Baba, <a href="#Pg_53">53</a></li>
+<li>Badhilu, <a href="#Pg_185">185</a></li>
+<li>Baiufr&#257;, <a href="#Pg_27">27</a>, <a href="#Pg_29">29</a></li>
+<li>Balance; <a href="#Pg_23">23</a>, <a href="#Pg_54">54</a></li>
+<li> &mdash;heaven weighed in; <a href="#Pg_47">47</a></li>
+<li> &mdash;keeper of, <a href="#Pg_50">50</a></li>
+<li> &mdash;of Truth, <a href="#Pg_247">247</a></li>
+<li>Bandlets, <a href="#Pg_16">16</a>, <a href="#Pg_23">23</a></li>
+<li>Baqanau, <a href="#Pg_112">112</a></li>
+<li>Barber, <a href="#Pg_251">251</a></li>
+<li>Barley, <a href="#Pg_34">34</a>, <a href="#Pg_45">45</a></li>
+<li>Bata, <a href="#Pg_196">196</a>, <a href="#Pg_197">197</a>, <a href="#Pg_204">204</a>, <a href="#Pg_205">205</a></li>
+<li>Baurtet, <a href="#Pg_134">134</a>, <a href="#Pg_135">135</a></li>
+<li>Beautiful Face, <a href="#Pg_218">218</a>, <a href="#Pg_220">220</a></li>
+<li>Beer, <a href="#Pg_203">203</a></li>
+<li> &mdash;drinking of, <a href="#Pg_229">229</a></li>
+<li> &mdash;of Hathor, <a href="#Pg_73">73</a></li>
+<li>Bees, <a href="#Pg_251">251</a></li>
+<li>Beetle, sacred, <a href="#Pg_91">91</a></li>
+<li>Befen, <a href="#Pg_88">88</a></li>
+<li>Befent, <a href="#Pg_89">89</a></li>
+<li>Behutet, <a href="#Pg_82">82</a></li>
+<li>Bekhten, Princess of, <a href="#Pg_92">92 ff.</a></li>
+<li>Benben Stone, <a href="#Pg_216">216</a>, <a href="#Pg_217">217</a></li>
+<li>Beni-hasan, <a href="#Pg_135">135</a></li>
+<li>Bentresht, <a href="#Pg_93">93</a>, <a href="#Pg_95">95</a></li>
+<li>Benu bird, <a href="#Pg_43">43</a>, <a href="#Pg_45">45</a>, <a href="#Pg_91">91</a></li>
+<li>Bequests, <a href="#Pg_254">254</a></li>
+<li>Betti, <a href="#Pg_56">56</a></li>
+<li>Betu incense, <a href="#Pg_28">28</a></li>
+<li>Birds, sacred, <a href="#Pg_52">52</a></li>
+<li>Black Fiends, <a href="#Pg_68">68</a></li>
+<li>Blacks, <a href="#Pg_128">128</a>, <a href="#Pg_129">129</a></li>
+<li> &mdash;character of, <a href="#Pg_102">102</a></li>
+<li> &mdash;edict against, <a href="#Pg_101">101</a>, <a href="#Pg_102">102</a></li>
+<li> &mdash;hand of, <a href="#Pg_110">110</a></li>
+<li>Blacksmiths, <a href="#Pg_78">78</a>, <a href="#Pg_81">81</a>, <a href="#Pg_251">251</a></li>
+<li>Blasphemy, <a href="#Pg_53">53</a>, <a href="#Pg_72">72</a></li>
+<li>Blood in beer, <a href="#Pg_73">73</a></li>
+<li> &mdash;of Isis, <a href="#Pg_56">56</a></li>
+<li>Boat, magical, <a href="#Pg_43">43</a></li>
+<li> &mdash;of Amen, <a href="#Pg_191">191</a></li>
+<li> &mdash;of Amen-R&#257;, <a href="#Pg_185">185</a>, <a href="#Pg_193">193</a></li>
+
+<li>Boat of Millions of Years, <a href="#Pg_77">77</a>, <a href="#Pg_91">91</a>, <a href="#Pg_92">92</a>
+<span class="pagenum"><a name="Pg_261" id="Pg_261" title="Pg_261">[261]</a></span></li>
+
+<li> &mdash;of R&#257;; <a href="#Pg_123">123</a></li>
+<li> &mdash; two Boats of R&#257;, <a href="#Pg_123">123</a></li>
+<li> &mdash;of R&#257;-Harmakhis, <a href="#Pg_78">78</a></li>
+<li> &mdash;of the Sun, <a href="#Pg_234">234</a>, <a href="#Pg_246">246</a></li>
+<li>Book, Am Tuat, <a href="#Pg_244">244</a></li>
+<li> &mdash;boxes, <a href="#Pg_7">7</a></li>
+<li> &mdash;"May my name," <a href="#Pg_250">250</a></li>
+<li> &mdash;of &#256;apep, <a href="#Pg_250">250</a></li>
+<li> &mdash;of Breathings, <a href="#Pg_40">40</a>, <a href="#Pg_59">59 ff.</a></li>
+<li> &mdash;of Gates, <a href="#Pg_246">246</a></li>
+<li> &mdash;of knowing how R&#257;, <a href="#Pg_68">68</a></li>
+<li> &mdash;of making splendid, <a href="#Pg_64">64 ff.</a></li>
+<li> &mdash;of Opening the Mouth, <a href="#Pg_13">13</a>, <a href="#Pg_38">38</a></li>
+<li> &mdash;of overthrowing &#256;apepi, <a href="#Pg_67">67 ff.</a></li>
+<li> &mdash;of Proverbs, <a href="#Pg_224">224</a></li>
+<li> &mdash;of Psalms, <a href="#Pg_241">241</a></li>
+<li> &mdash;of slaying the Hippopotamus, <a href="#Pg_78">78</a></li>
+<li> &mdash;of the Dead; <a href="#Pg_4">4</a>, <a href="#Pg_6">6</a>, <a href="#Pg_29">29</a>, <a href="#Pg_37">37 ff.</a>, <a href="#Pg_41">41</a></li>
+<li> &mdash; the Recensions of, <a href="#Pg_39">39 ff.</a></li>
+<li> &mdash; summary of Chapters of, <a href="#Pg_42">42 ff.</a></li>
+<li> &mdash; Gr&aelig;co-Roman Books, <a href="#Pg_59">59 ff.</a></li>
+<li> &mdash; hieratic, <a href="#Pg_4">4</a></li>
+<li> &mdash; hieroglyphic, <a href="#Pg_40">40</a></li>
+<li> &mdash;of the Two Ways, <a href="#Pg_244">244</a></li>
+<li> &mdash;of Traversing Eternity, <a href="#Pg_40">40</a>, <a href="#Pg_61">61</a></li>
+<li> &mdash;of Wisdom, <a href="#Pg_224">224</a></li>
+<li>Books, <a href="#Pg_2">2</a></li>
+<li> &mdash;magical, <a href="#Pg_30">30</a></li>
+<li> &mdash;of Thoth, <a href="#Pg_2">2</a></li>
+<li> &mdash; study of, <a href="#Pg_230">230</a></li>
+<li>Bread cakes, <a href="#Pg_45">45</a></li>
+<li>Bronze, <a href="#Pg_238">238</a></li>
+<li>Brugsch, Dr. H., <a href="#Pg_9">9</a></li>
+<li>Builder, <a href="#Pg_251">251</a></li>
+<li>Bull, the ship, <a href="#Pg_140">140</a></li>
+<li> &mdash;skin of, <a href="#Pg_14">14</a></li>
+<li>Bulls, sacrifice of, <a href="#Pg_15">15</a></li>
+<li>Burial, <a href="#Pg_232">232</a></li>
+<li>Bushel, <a href="#Pg_52">52</a></li>
+<li>Busiris, <a href="#Pg_39">39</a>, <a href="#Pg_44">44</a>, <a href="#Pg_46">46</a>, <a href="#Pg_61">61</a></li>
+<li>Buto, <a href="#Pg_92">92</a></li>
+<li>Byblos, <a href="#Pg_186">186</a>, <a href="#Pg_187">187</a>, <a href="#Pg_195">195</a>, <a href="#Pg_238">238</a></li>
+<li>Byssus, <a href="#Pg_191">191</a>, <a href="#Pg_243">243</a></li>
+</ul>
+
+<h2 class="index-letter">C</h2>
+
+<ul>
+<li>Cairo, <a href="#Pg_4">4</a>, <a href="#Pg_15">15</a>, <a href="#Pg_169">169</a></li>
+<li>Cake for journey, <a href="#Pg_17">17</a></li>
+<li>Cakes, <a href="#Pg_19">19</a></li>
+<li>Calf, sucking, <a href="#Pg_14">14</a></li>
+<li>Canopus, <a href="#Pg_112">112</a></li>
+<li>Caravans, <a href="#Pg_119">119</a></li>
+<li>Carnelian, <a href="#Pg_238">238</a></li>
+<li>Cataract, first, <a href="#Pg_73">73</a>, <a href="#Pg_83">83</a>, <a href="#Pg_116">116</a></li>
+<li>Cedar, oil of, <a href="#Pg_18">18</a></li>
+<li> &mdash;wood of, <a href="#Pg_185">185</a></li>
+<li>Champollion, J.F., <a href="#Pg_37">37</a>, <a href="#Pg_92">92</a></li>
+<li>Charcoal, <a href="#Pg_6">6</a></li>
+<li>Charms, <a href="#Pg_41">41</a></li>
+<li>Chattering, <a href="#Pg_229">229</a></li>
+<li>Cheops, <a href="#Pg_25">25</a>, <a href="#Pg_27">27</a></li>
+<li>Children of Horus, <a href="#Pg_220">220</a></li>
+<li>Christianity in Egypt, <a href="#Pg_39">39</a></li>
+<li>Christians, Egyptian, <a href="#Pg_7">7</a>, <a href="#Pg_68">68</a></li>
+<li>Circuit of Great Circuit, <a href="#Pg_109">109</a></li>
+<li>City of Amen, <a href="#Pg_220">220</a></li>
+<li> &mdash;Eternity, <a href="#Pg_161">161</a></li>
+<li>Cleopatra, <a href="#Pg_183">183</a></li>
+<li>Coffins, inscribed, <a href="#Pg_4">4</a></li>
+<li>Collar, <a href="#Pg_16">16</a></li>
+<li> &mdash;amulet of, <a href="#Pg_43">43</a></li>
+<li>Coming forth by day, <a href="#Pg_43">43</a></li>
+<li>Company of gods, the great, <a href="#Pg_218">218</a></li>
+<li>Conspiracy, <a href="#Pg_254">254</a></li>
+<li>Copper, <a href="#Pg_114">114</a></li>
+<li> &mdash;sulphate of, <a href="#Pg_6">6</a></li>
+<li>Coptos, <a href="#Pg_113">113</a>, <a href="#Pg_136">136</a></li>
+<li>Copts, <a href="#Pg_7">7</a>, <a href="#Pg_68">68</a></li>
+<li>Cord for land measuring, <a href="#Pg_85">85</a></li>
+<li>Cord-master, <a href="#Pg_22">22</a></li>
+<li>Cow-goddess, <a href="#Pg_73">73</a>, <a href="#Pg_74">74</a></li>
+<li>Cow, the celestial, <a href="#Pg_74">74</a></li>
+<li>Creation, story of, <a href="#Pg_67">67 ff.</a></li>
+<li>Crocodile-god, <a href="#Pg_175">175</a></li>
+<li>Crocodile of W.E.S. and N., <a href="#Pg_57">57</a></li>
+<li> &mdash;waxen, <a href="#Pg_25">25-7</a></li>
+<li> &mdash;seizes a servant, <a href="#Pg_35">35</a>, <a href="#Pg_36">36</a></li>
+<li> &mdash;transformation into, <a href="#Pg_43">43</a></li>
+<li> &mdash;spells against, <a href="#Pg_42">42</a></li>
+<li>Crocodilopolis, <a href="#Pg_124">124</a></li>
+<li>Crown, the Double, <a href="#Pg_80">80</a></li>
+<li> &mdash;the Red, <a href="#Pg_23">23</a></li>
+<li> &mdash;the White, <a href="#Pg_23">23</a>, <a href="#Pg_215">215</a>, <a href="#Pg_216">216</a></li>
+<li>Crusher of bones, <a href="#Pg_53">53</a></li>
+<li>Cush, <a href="#Pg_102">102</a>, <a href="#Pg_142">142</a></li>
+<li>Cymbals, <a href="#Pg_33">33</a></li>
+<li>Cyprus, <a href="#Pg_108">108</a>, <a href="#Pg_194">194</a></li>
+</ul>
+
+<h2 class="index-letter">D</h2>
+
+<ul>
+<li>Dance, <a href="#Pg_134">134</a></li>
+<li>Dancing women, <a href="#Pg_33">33</a></li>
+<li>Darkness, <a href="#Pg_68">68</a></li>
+<li>Daughters of Nile-god, <a href="#Pg_220">220</a></li>
+<li>Day, <a href="#Pg_17">17</a></li>
+<li> &mdash;right eye of R&#257;, <a href="#Pg_220">220</a></li>
+<li>Days, lucky and unlucky, <a href="#Pg_253">253</a></li>
+<li>Dead hand, <a href="#Pg_224">224</a>, <a href="#Pg_244">244</a></li>
+<li> &mdash;the blessed, <a href="#Pg_244">244</a></li>
+<li>Death, <a href="#Pg_234">234</a></li>
+<li> &mdash;god of, <a href="#Pg_14">14</a>, <a href="#Pg_43">43</a>, <a href="#Pg_154">154</a></li>
+<li> &mdash;messenger of, <a href="#Pg_229">229</a></li>
+<li> &mdash;the second, <a href="#Pg_43">43</a>, <a href="#Pg_44">44</a></li>
+<li>Decapitation, <a href="#Pg_43">43</a></li>
+<li>Deceit, <a href="#Pg_46">46</a>, <a href="#Pg_47">47</a></li>
+<li>Deeds, good, <a href="#Pg_230">230</a></li>
+<li>Dekans, the Thirty-Six, <a href="#Pg_46">46</a>, <a href="#Pg_62">62</a></li>
+<li>Delta, <a href="#Pg_39">39</a>, <a href="#Pg_44">44</a>, <a href="#Pg_57">57</a>, <a href="#Pg_77">77</a>, <a href="#Pg_79">79</a>, <a href="#Pg_81">81</a>, <a href="#Pg_82">82</a>, <a href="#Pg_92">92</a>, <a href="#Pg_102">102</a>, <a href="#Pg_105">105</a>, <a href="#Pg_117">117</a>, <a href="#Pg_128">128</a>, <a href="#Pg_237">237</a>, <a href="#Pg_245">245</a>, <a href="#Pg_254">254</a></li>
+
+<li>Demotic writing, <a href="#Pg_1">1</a>
+<span class="pagenum"><a name="Pg_262" id="Pg_262" title="Pg_262">[262]</a></span></li>
+
+<li>D&#275;r al-Bahar&#299;, <a href="#Pg_146">146</a></li>
+<li>Destiny, <a href="#Pg_220">220</a></li>
+<li>Dhir, <a href="#Pg_185">185</a>, <a href="#Pg_186">186</a></li>
+<li>Diligence, <a href="#Pg_227">227</a></li>
+<li>Diocletian, <a href="#Pg_97">97</a></li>
+<li>Disk, <a href="#Pg_165">165</a>, <a href="#Pg_200">200</a></li>
+<li>Dissection, <a href="#Pg_252">252</a></li>
+<li>Documents, legal, <a href="#Pg_7">7</a></li>
+<li>Dog-god, <a href="#Pg_15">15</a></li>
+<li>Dog-star, <a href="#Pg_20">20</a>, <a href="#Pg_24">24</a></li>
+<li>D'Orbiney, <a href="#Pg_196">196</a></li>
+<li>Double, the, <a href="#Pg_11">11</a>, <a href="#Pg_16">16</a></li>
+<li>Drafts, <a href="#Pg_7">7</a></li>
+<li>Drunkard, <a href="#Pg_228">228</a>, <a href="#Pg_229">229</a></li>
+<li>Dwarf, <a href="#Pg_91">91</a></li>
+<li> &mdash;dancing, <a href="#Pg_133">133</a></li>
+<li>Dyer,<a href="#Pg_252">252</a></li>
+</ul>
+
+<h2 class="index-letter">E</h2>
+
+<ul>
+<li>Earth-god, <a href="#Pg_22">22</a>, <a href="#Pg_24">24</a>, <a href="#Pg_44">44</a>, <a href="#Pg_47">47</a>, <a href="#Pg_69">69</a></li>
+<li>Earth Serpent, <a href="#Pg_221">221</a></li>
+<li> &mdash;the wife of R&#257;, <a href="#Pg_220">220</a></li>
+<li>East, Souls of, <a href="#Pg_43">43</a></li>
+<li>Ebers, Dr. G., <a href="#Pg_252">252</a></li>
+<li>Ebony box, <a href="#Pg_26">26</a></li>
+<li> &mdash;paddles, <a href="#Pg_28">28</a></li>
+<li>Ecclesiasticus, <a href="#Pg_224">224</a></li>
+<li>Edf&#363;, <a href="#Pg_77">77</a>, <a href="#Pg_78">78</a>, <a href="#Pg_82">82</a></li>
+<li>Egypt, invasion of, <a href="#Pg_116">116 ff.</a></li>
+<li> &mdash;wisdom of, <a href="#Pg_2">2</a></li>
+<li>Eight gods, <a href="#Pg_120">120</a></li>
+<li>Eileithyiaspolis, <a href="#Pg_43">43</a>, <a href="#Pg_47">47</a>, <a href="#Pg_140">140</a></li>
+<li>Elephantine, <a href="#Pg_83">83</a>, <a href="#Pg_102">102</a>, <a href="#Pg_128">128</a>, <a href="#Pg_130">130</a>, <a href="#Pg_132">132</a>, <a href="#Pg_165">165</a></li>
+<li>Elephants' tusks, <a href="#Pg_212">212</a></li>
+<li>Elysian Fields, <a href="#Pg_40">40</a>, <a href="#Pg_41">41</a>, <a href="#Pg_42">42</a>, <a href="#Pg_45">45</a></li>
+<li>Embalmment, ritual of, <a href="#Pg_247">247</a></li>
+<li>Endowments, <a href="#Pg_254">254</a></li>
+<li>Enemies in Tuat, <a href="#Pg_42">42</a></li>
+<li>Enemy, Serpent, <a href="#Pg_47">47</a></li>
+<li>Envoy, <a href="#Pg_251">251</a></li>
+<li>Erman, Prof. E., <a href="#Pg_25">25</a></li>
+<li>Euphrates, <a href="#Pg_108">108</a></li>
+<li>Eusebius, <a href="#Pg_98">98</a></li>
+<li>Evening Boat, <a href="#Pg_48">48</a></li>
+<li>Evil, god of, <a href="#Pg_2">2</a></li>
+<li>Executioner of Osiris, <a href="#Pg_43">43</a></li>
+<li>Eye of Horus, <a href="#Pg_14">14</a>, <a href="#Pg_15">15</a>, <a href="#Pg_17">17</a>, <a href="#Pg_18">18</a>, <a href="#Pg_19">19</a>, <a href="#Pg_24">24</a>,</li>
+<li> &mdash;the two eyes, <a href="#Pg_17">17</a></li>
+<li> &mdash;of Khepera, <a href="#Pg_70">70</a></li>
+<li> &mdash;of R&#257;, <a href="#Pg_46">46</a>, <a href="#Pg_55">55</a>, <a href="#Pg_72">72</a>, <a href="#Pg_223">223</a></li>
+<li> &mdash;of Nebertcher, <a href="#Pg_69">69</a></li>
+<li>Eye paint, <a href="#Pg_13">13</a>, <a href="#Pg_212">212</a></li>
+<li>Eyes of R&#257;, <a href="#Pg_248">248</a></li>
+</ul>
+
+<h2 class="index-letter">F</h2>
+
+<ul>
+<li>Falcon, <a href="#Pg_21">21</a></li>
+<li>Famine, the Seven Years', <a href="#Pg_83">83</a></li>
+<li>Far&#257;frah, <a href="#Pg_169">169</a></li>
+<li>Farmer, <a href="#Pg_226">226</a>, <a href="#Pg_251">251</a></li>
+<li>Father R&#257;, <a href="#Pg_123">123</a></li>
+<li>Fayy&#363;m, <a href="#Pg_121">121</a></li>
+<li>Fenkhu, <a href="#Pg_102">102</a>, <a href="#Pg_164">164</a></li>
+<li>Ferryman, the celestial, <a href="#Pg_43">43</a></li>
+<li>Festival Songs of Isis and Nephthys, <a href="#Pg_62">62</a></li>
+<li>Festivals, duty of keeping, <a href="#Pg_228">228</a></li>
+<li>Field of Offerings, <a href="#Pg_24">24</a>, <a href="#Pg_60">60</a></li>
+<li> &mdash;grasshoppers, <a href="#Pg_54">54</a>, <a href="#Pg_60">60</a></li>
+<li>Fields of Turquoise, <a href="#Pg_64">64</a></li>
+<li>Fig tree, <a href="#Pg_241">241</a></li>
+<li>Fire, <a href="#Pg_232">232</a>, <a href="#Pg_245">245</a></li>
+<li> &mdash;House of, <a href="#Pg_215">215</a></li>
+<li> &mdash;Island of, <a href="#Pg_43">43</a></li>
+<li> &mdash;Lake of, <a href="#Pg_22">22</a></li>
+<li>Flint, box of, <a href="#Pg_32">32</a></li>
+<li>Fog-fiend, <a href="#Pg_68">68</a></li>
+<li>Followers of Horus, <a href="#Pg_48">48</a>, <a href="#Pg_78">78</a></li>
+<li>Food celestial, <a href="#Pg_47">47</a></li>
+<li>Foods, <a href="#Pg_11">11</a></li>
+<li>Fountain of the Sun, <a href="#Pg_123">123</a></li>
+<li>Fowler, <a href="#Pg_252">252</a></li>
+<li>Frog-goddess, <a href="#Pg_33">33</a></li>
+<li>Funeral, Chapter of, <a href="#Pg_42">42</a></li>
+<li>Funerary Ritual, <a href="#Pg_37">37</a></li>
+</ul>
+
+<h2 class="index-letter">G</h2>
+
+<ul>
+<li>Gardiner, Mr. A.H., <a href="#Pg_240">240</a></li>
+<li>Gates of Tuat, <a href="#Pg_60">60</a></li>
+<li>Gazelle, <a href="#Pg_15">15</a></li>
+<li>Gebel Barkal, <a href="#Pg_116">116</a>, <a href="#Pg_119">119</a>, <a href="#Pg_125">125</a></li>
+<li>Geese, <a href="#Pg_15">15</a>, <a href="#Pg_20">20</a></li>
+<li>G&#299;zah, <a href="#Pg_126">126</a></li>
+<li>Glue for papyrus, <a href="#Pg_6">6</a></li>
+<li>Goatskin, <a href="#Pg_4">4</a></li>
+<li>God, <a href="#Pg_238">238</a></li>
+<li> &mdash;devotion to, <a href="#Pg_231">231</a></li>
+<li> &mdash;origin of, <a href="#Pg_42">42</a></li>
+<li>Gods, Great Company of, <a href="#Pg_15">15</a></li>
+<li> &mdash;Legends of; <a href="#Pg_71">71 ff.</a></li>
+<li> &mdash;of cardinal points, <a href="#Pg_21">21</a></li>
+<li> &mdash;origin of, <a href="#Pg_217">217</a></li>
+<li> &mdash;the Eighteen, <a href="#Pg_20">20</a></li>
+<li> &mdash;the Forty-two, <a href="#Pg_51">51</a></li>
+<li> &mdash;the Two Great, <a href="#Pg_24">24</a></li>
+<li>God-house, <a href="#Pg_147">147</a>, <a href="#Pg_148">148</a></li>
+<li>Gold, <a href="#Pg_48">48</a></li>
+<li> &mdash;from S&#363;d&#257;n; <a href="#Pg_135">135</a></li>
+<li> &mdash;of valour, <a href="#Pg_140">140</a>, <a href="#Pg_141">141</a></li>
+<li>Goose, <a href="#Pg_89">89</a></li>
+<li> &mdash;a dead, restored, <a href="#Pg_31">31</a></li>
+
+<li>Gourds, <a href="#Pg_209">209</a>
+<span class="pagenum"><a name="Pg_263" id="Pg_263" title="Pg_263">[263]</a></span></li>
+
+<li>Grain, an emanation of R&#257;, <a href="#Pg_220">220</a></li>
+<li>Granite, <a href="#Pg_85">85</a>, <a href="#Pg_131">131</a></li>
+<li>Grants of land, <a href="#Pg_254">254</a></li>
+<li>Great Bear, <a href="#Pg_20">20</a></li>
+<li> &mdash;Circuit, <a href="#Pg_108">108</a></li>
+<li> &mdash;Door, <a href="#Pg_188">188</a>, <a href="#Pg_206">206</a></li>
+<li> &mdash;Gate, <a href="#Pg_163">163</a></li>
+<li> &mdash;God, <a href="#Pg_50">50</a></li>
+<li> &mdash;Judgment, <a href="#Pg_50">50</a>, <a href="#Pg_53">53</a>, <a href="#Pg_247">247</a></li>
+<li> &mdash;Green, <a href="#Pg_109">109</a>, <a href="#Pg_113">113</a>, <a href="#Pg_123">123</a>, <a href="#Pg_217">217</a></li>
+<li> &mdash;Hall, <a href="#Pg_60">60</a>, <a href="#Pg_218">218</a></li>
+<li> &mdash;Hawk, <a href="#Pg_218">218</a></li>
+<li> &mdash;High Mouth, <a href="#Pg_111">111</a></li>
+<li> &mdash;House, <a href="#Pg_15">15</a>, <a href="#Pg_83">83</a>, <a href="#Pg_161">161</a>, <a href="#Pg_166">166</a>, <a href="#Pg_215">215</a></li>
+<li> &mdash;River, <a href="#Pg_112">112</a></li>
+<li> &mdash;Scales, <a href="#Pg_50">50</a></li>
+<li> &mdash;Throne, <a href="#Pg_147">147</a></li>
+<li>Greyhounds, <a href="#Pg_212">212</a></li>
+<li>Gum, <a href="#Pg_6">6</a></li>
+</ul>
+
+<h2 class="index-letter">H</h2>
+
+<ul>
+<li>Hair of Bata's wife, <a href="#Pg_202">202</a></li>
+<li>Hait, <a href="#Pg_185">185</a></li>
+<li>Hall of Keb, <a href="#Pg_60">60</a>, <a href="#Pg_248">248</a></li>
+<li> &mdash;of Judgment, <a href="#Pg_50">50</a>, <a href="#Pg_247">247</a></li>
+<li> &mdash;of Ma&#257;ti, <a href="#Pg_51">51</a>, <a href="#Pg_53">53</a></li>
+<li> &mdash;of Shu, <a href="#Pg_60">60</a></li>
+<li> &mdash;of Truth, <a href="#Pg_55">55</a>, <a href="#Pg_60">60</a>, <a href="#Pg_248">248</a></li>
+<li> &mdash;of Tuat, <a href="#Pg_42">42</a></li>
+<li>Hamm&#257;m&#257;t, <a href="#Pg_113">113</a></li>
+<li>Hap-Asar, <a href="#Pg_149">149</a></li>
+<li>Happiness, <a href="#Pg_232">232</a></li>
+<li>Harmakhis, <a href="#Pg_46">46</a>, <a href="#Pg_248">248</a></li>
+<li>Harper, Song of, <a href="#Pg_242">242</a></li>
+<li>Harris Papyrus, No. 1, <a href="#Pg_110">110</a></li>
+<li> &mdash;No. 500, <a href="#Pg_241">241</a>, <a href="#Pg_242">242</a>, <a href="#Pg_254">254</a></li>
+<li>Hasau, <a href="#Pg_112">112</a></li>
+<li>Hathaba, <a href="#Pg_194">194</a></li>
+<li>Hathor, <a href="#Pg_21">21</a>, <a href="#Pg_72">72</a>, <a href="#Pg_73">73</a>, <a href="#Pg_114">114</a>, <a href="#Pg_134">134</a>, <a href="#Pg_164">164</a>, <a href="#Pg_165">165</a>, <a href="#Pg_248">248</a>, <a href="#Pg_253">253</a></li>
+<li> &mdash;month of, <a href="#Pg_253">253</a></li>
+<li> &mdash;Sekhmet, <a href="#Pg_72">72</a></li>
+<li>Hathors, the Seven, <a href="#Pg_202">202</a></li>
+<li>Hatshepset, <a href="#Pg_145">145</a></li>
+<li>Haughtiness, <a href="#Pg_226">226</a></li>
+<li>Haunebu, <a href="#Pg_102">102</a></li>
+<li>Hawk, golden; <a href="#Pg_43">43</a></li>
+<li> &mdash;divine, <a href="#Pg_43">43</a></li>
+<li> &mdash;the Great, <a href="#Pg_91">91</a></li>
+<li>Hawks, <a href="#Pg_20">20</a></li>
+<li>Head, lifting up of, <a href="#Pg_44">44</a></li>
+<li>Headsman of Osiris, <a href="#Pg_43">43</a></li>
+<li>Heart, <a href="#Pg_50">50</a></li>
+<li> &mdash;amulet of the, <a href="#Pg_42">42</a></li>
+<li> &mdash;of Bata, <a href="#Pg_201">201</a></li>
+<li> &mdash;of bull, <a href="#Pg_15">15</a></li>
+<li> &mdash;Chapters of, <a href="#Pg_42">42</a></li>
+<li> &mdash;of a man, <a href="#Pg_230">230</a></li>
+<li> &mdash;restoration of, <a href="#Pg_44">44</a></li>
+<li>Heart-scarabs, <a href="#Pg_51">51</a></li>
+<li>Heat in body, <a href="#Pg_44">44</a></li>
+<li>Heaven, solar, <a href="#Pg_39">39</a></li>
+<li>Heavens, the Two, <a href="#Pg_23">23</a></li>
+<li>Heben, <a href="#Pg_79">79</a></li>
+<li>Hebit, <a href="#Pg_248">248</a></li>
+<li>Hebrews, <a href="#Pg_241">241</a></li>
+<li>Heh, <a href="#Pg_101">101</a></li>
+<li>Height, <a href="#Pg_19">19</a></li>
+<li>Heliopolis, <a href="#Pg_15">15</a>, <a href="#Pg_24">24</a>, <a href="#Pg_32">32</a>, <a href="#Pg_36">36</a>, <a href="#Pg_39">39</a>, <a href="#Pg_43">43</a>, <a href="#Pg_46">46</a>, <a href="#Pg_48">48</a>, <a href="#Pg_52">52</a>, <a href="#Pg_61">61</a>, <a href="#Pg_70">70</a>, <a href="#Pg_72">72</a>, <a href="#Pg_123">123</a>, <a href="#Pg_220">220</a>, <a href="#Pg_222">222</a>, <a href="#Pg_235">235</a>, <a href="#Pg_245">245</a>, <a href="#Pg_248">248</a></li>
+<li>Heliopolitans, <a href="#Pg_67">67</a></li>
+<li>Hememet, <a href="#Pg_219">219</a></li>
+<li>Hensu, <a href="#Pg_47">47</a>, <a href="#Pg_53">53</a>, <a href="#Pg_73">73</a>, <a href="#Pg_117">117</a>, <a href="#Pg_121">121</a>, <a href="#Pg_170">170</a>, <a href="#Pg_171">171</a>, <a href="#Pg_175">175</a></li>
+<li>Henu Boat, <a href="#Pg_46">46</a></li>
+<li>Hep, <a href="#Pg_85">85</a>, <a href="#Pg_86">86</a>, <a href="#Pg_176">176</a></li>
+<li>Heqet, <a href="#Pg_33">33</a>, <a href="#Pg_34">34</a></li>
+<li>Herakleopolis, <a href="#Pg_47">47</a>, <a href="#Pg_73">73</a>, <a href="#Pg_81">81</a>, <a href="#Pg_117">117</a>, <a href="#Pg_121">121</a>, <a href="#Pg_170">170</a>, <a href="#Pg_171">171</a>, <a href="#Pg_175">175</a></li>
+<li>Her&#257;nkh, <a href="#Pg_149">149</a>, <a href="#Pg_150">150</a>, <a href="#Pg_151">151</a></li>
+<li>Herfhaf, <a href="#Pg_54">54</a></li>
+<li>Her-Heru, <a href="#Pg_186">186</a>, <a href="#Pg_190">190</a>, <a href="#Pg_193">193</a></li>
+<li>Herit, <a href="#Pg_156">156</a></li>
+<li>Herkemma&#257;t, <a href="#Pg_56">56</a></li>
+<li>Herkhuf, autobiography of, <a href="#Pg_131">131 ff.</a></li>
+<li>Hermonthis, <a href="#Pg_123">123</a></li>
+<li>Hermopolis, <a href="#Pg_39">39</a>, <a href="#Pg_43">43</a>, <a href="#Pg_50">50</a>, <a href="#Pg_53">53</a>, <a href="#Pg_60">60</a>, <a href="#Pg_84">84</a>, <a href="#Pg_117">117</a>, <a href="#Pg_119">119</a></li>
+<li> &mdash;Parva, <a href="#Pg_85">85</a></li>
+<li>Hermopolitans, <a href="#Pg_67">67</a></li>
+<li>Heron, <a href="#Pg_43">43</a></li>
+<li>Hert, <a href="#Pg_19">19</a></li>
+<li>Herua, <a href="#Pg_207">207</a></li>
+<li>Heru-Behutet, Legend of, <a href="#Pg_78">78 ff.</a></li>
+<li>Heru-uatu, <a href="#Pg_166">166</a></li>
+<li>Heruemheb, <a href="#Pg_254">254</a></li>
+<li>Heru-Hekenu, <a href="#Pg_77">77</a></li>
+<li>Herukhentisemti, <a href="#Pg_114">114</a></li>
+<li>Heru-Khuti, <a href="#Pg_45">45</a>, <a href="#Pg_46">46</a>, <a href="#Pg_111">111</a>, <a href="#Pg_220">220</a></li>
+<li>Herushefit, <a href="#Pg_178">178</a></li>
+<li>Herutataf, <a href="#Pg_29">29</a>, <a href="#Pg_30">30</a>, <a href="#Pg_31">31</a>, <a href="#Pg_33">33</a>, <a href="#Pg_50">50</a>, <a href="#Pg_242">242</a></li>
+<li>Heru-ur, <a href="#Pg_164">164</a></li>
+<li>Het Benben, <a href="#Pg_123">123</a></li>
+<li> &mdash;Benu, <a href="#Pg_117">117-19</a></li>
+<li>Hetkaptah, <a href="#Pg_45">45</a>, <a href="#Pg_112">112</a>, <a href="#Pg_149">149</a>, <a href="#Pg_220">220</a></li>
+<li>Het-neter-Sebek, <a href="#Pg_117">117</a></li>
+<li>Het Nub, <a href="#Pg_130">130</a>, <a href="#Pg_131">131</a>, <a href="#Pg_146">146</a></li>
+<li>Hetra, <a href="#Pg_247">247</a></li>
+<li>Het Sekhmet, <a href="#Pg_34">34</a></li>
+<li> &mdash;Suten, <a href="#Pg_117">117</a></li>
+
+<li>Het U&#257;rt, <a href="#Pg_140">140</a>
+<span class="pagenum"><a name="Pg_264" id="Pg_264" title="Pg_264">[264]</a></span></li>
+
+<li>Hieratic writing, <a href="#Pg_1">1</a></li>
+<li>Hieroglyphic writing, <a href="#Pg_1">1</a></li>
+<li>Hieroglyphs, <a href="#Pg_220">220</a></li>
+<li>Hippopotami, <a href="#Pg_78">78</a></li>
+<li>Holy Land, <a href="#Pg_45">45</a></li>
+<li> &mdash;of Holies, <a href="#Pg_146">146</a></li>
+<li>Honey, <a href="#Pg_159">159</a></li>
+<li>Horizon, <a href="#Pg_30">30</a></li>
+<li>Horus, <a href="#Pg_13">13</a>, <a href="#Pg_14">14</a>, <a href="#Pg_15">15</a>, <a href="#Pg_17">17</a>, <a href="#Pg_18">18</a>, <a href="#Pg_19">19</a>, <a href="#Pg_20">20</a>, <a href="#Pg_21">21</a>, <a href="#Pg_33">33</a>, <a href="#Pg_44">44</a>, <a href="#Pg_48">48</a>, <a href="#Pg_53">53</a>, <a href="#Pg_56">56</a>, <a href="#Pg_65">65</a>, <a href="#Pg_69">69</a>, <a href="#Pg_77">77</a>, <a href="#Pg_80">80</a>, <a href="#Pg_85">85</a>, <a href="#Pg_88">88</a>, <a href="#Pg_91">91</a>, <a href="#Pg_110">110</a>, <a href="#Pg_111">111</a>, <a href="#Pg_137">137</a>, <a href="#Pg_149">149</a>, <a href="#Pg_151">151</a>, <a href="#Pg_162">162</a>, <a href="#Pg_164">164</a>, <a href="#Pg_165">165</a>, <a href="#Pg_218">218</a>, <a href="#Pg_220">220</a>, <a href="#Pg_254">254</a>,</li>
+<li> &mdash;birth of, <a href="#Pg_90">90</a></li>
+<li> &mdash;children of, <a href="#Pg_221">221</a></li>
+<li> &mdash;of Behutet, Legend of, <a href="#Pg_77">77 ff.</a></li>
+<li> &mdash;of the East, <a href="#Pg_164">164</a>, <a href="#Pg_218">218</a></li>
+<li> &mdash;stung and restored to life, <a href="#Pg_90">90</a>, <a href="#Pg_92">92</a></li>
+<li>Horus-Set, <a href="#Pg_14">14</a></li>
+<li>Horus the Slayer, <a href="#Pg_104">104</a></li>
+<li>House, building of, <a href="#Pg_43">43</a></li>
+<li> &mdash;of Amen, <a href="#Pg_113">113</a></li>
+<li> &mdash;of Benben, <a href="#Pg_216">216</a></li>
+<li> &mdash;of Books, <a href="#Pg_98">98</a></li>
+<li> &mdash;of Fire, <a href="#Pg_215">215</a></li>
+<li> &mdash;of Ka of Seker, <a href="#Pg_149">149</a></li>
+<li> &mdash;of Life, <a href="#Pg_84">84</a></li>
+<li> &mdash;of Seneferu, <a href="#Pg_100">100</a></li>
+<li> &mdash;of Shent, <a href="#Pg_154">154</a></li>
+<li>Humility, <a href="#Pg_227">227</a></li>
+<li>Hunefer, Papyrus of, <a href="#Pg_45">45</a></li>
+<li>Hyksos, <a href="#Pg_254">254</a></li>
+<li>Hymn, funerary, <a href="#Pg_47">47</a></li>
+<li> &mdash;in praise of learning, <a href="#Pg_250">250</a></li>
+<li> &mdash;to Nut, <a href="#Pg_18">18</a></li>
+<li> &mdash;to R&#257;, <a href="#Pg_18">18</a></li>
+<li>Hymns to gods, <a href="#Pg_12">12</a>, <a href="#Pg_214">214-21</a></li>
+</ul>
+
+
+<h2 class="index-letter">I</h2>
+
+<ul>
+<li>Ibis-god, <a href="#Pg_84">84</a></li>
+<li>Illah&#363;n, <a href="#Pg_121">121</a></li>
+<li>Imhetep, <a href="#Pg_84">84</a>, <a href="#Pg_129">129</a>, <a href="#Pg_242">242</a></li>
+<li>Immortality, <a href="#Pg_38">38</a></li>
+<li>Imouthis, <a href="#Pg_84">84</a></li>
+<li>Incantations, <a href="#Pg_41">41</a></li>
+<li>Incarnation, <a href="#Pg_11">11</a>, <a href="#Pg_13">13</a>, <a href="#Pg_249">249</a></li>
+<li>Incense, <a href="#Pg_13">13</a>, <a href="#Pg_218">218</a></li>
+<li>Ink, <a href="#Pg_6">6</a></li>
+<li> &mdash;red and black, <a href="#Pg_4">4</a></li>
+<li>Ink-pots, <a href="#Pg_7">7</a></li>
+<li>Iron, <a href="#Pg_15">15</a></li>
+<li> &mdash;spear and chain, <a href="#Pg_78">78</a></li>
+<li>Isis, <a href="#Pg_33">33</a>, <a href="#Pg_34">34</a>, <a href="#Pg_43">43</a>, <a href="#Pg_46">46</a>, <a href="#Pg_65">65</a>, <a href="#Pg_69">69</a>, <a href="#Pg_75">75</a>, <a href="#Pg_80">80</a>, <a href="#Pg_81">81</a>, <a href="#Pg_85">85</a>, <a href="#Pg_88">88</a>, <a href="#Pg_89">89</a>, <a href="#Pg_91">91</a>, <a href="#Pg_92">92</a>, <a href="#Pg_97">97</a>, <a href="#Pg_109">109</a>, <a href="#Pg_149">149</a></li>
+<li> &mdash;and R&#257;, Legend of, <a href="#Pg_74">74 ff.</a></li>
+<li>Isis, blood of, <a href="#Pg_56">56</a></li>
+<li> &mdash;speech of, <a href="#Pg_63">63</a></li>
+<li> &mdash;wanderings of, <a href="#Pg_87">87 ff.</a></li>
+<li>Island of Elephantine, <a href="#Pg_83">83</a></li>
+<li> &mdash;of Fire, <a href="#Pg_43">43</a></li>
+<li> &mdash;of Osiris, <a href="#Pg_54">54</a></li>
+<li>Islands of the Blest, <a href="#Pg_244">244</a></li>
+<li> &mdash;Mediterranean, <a href="#Pg_164">164</a></li>
+<li>Israel, <a href="#Pg_224">224</a>, <a href="#Pg_240">240</a></li>
+<li>It, <a href="#Pg_151">151</a></li>
+</ul>
+
+<h2 class="index-letter">J</h2>
+
+<ul>
+<li>Jackal-God, <a href="#Pg_15">15</a></li>
+<li>Joppa, capture of, <a href="#Pg_254">254</a></li>
+<li>Joseph, <a href="#Pg_83">83</a></li>
+<li>Judge of the dead, <a href="#Pg_2">2</a></li>
+<li>Judges, the Forty-two, <a href="#Pg_42">42</a>, <a href="#Pg_52">52 ff.</a></li>
+<li>Judgment Hall of Osiris, <a href="#Pg_42">42</a></li>
+<li> &mdash;the Great, <a href="#Pg_2">2</a></li>
+</ul>
+
+<h2 class="index-letter">K</h2>
+
+<ul>
+<li>KA, <a href="#Pg_11">11</a>, <a href="#Pg_16">16</a></li>
+<li> &mdash;of Osiris, <a href="#Pg_45">45</a></li>
+<li>Kaau, <a href="#Pg_128">128</a></li>
+<li>Kadesh, <a href="#Pg_104">104</a></li>
+<li>Kaheni, <a href="#Pg_123">123</a></li>
+<li>Kamur, <a href="#Pg_157">157</a></li>
+<li>Kamutef, <a href="#Pg_76">76</a>, <a href="#Pg_214">214</a></li>
+<li>Karnak, <a href="#Pg_118">118</a>, <a href="#Pg_147">147</a>, <a href="#Pg_148">148</a>, <a href="#Pg_214">214</a>, <a href="#Pg_215">215</a></li>
+<li>Kash, <a href="#Pg_102">102</a>, <a href="#Pg_103">103</a>, <a href="#Pg_114">114</a>, <a href="#Pg_135">135</a>, <a href="#Pg_142">142</a>, <a href="#Pg_144">144</a>, <a href="#Pg_207">207</a></li>
+<li>Keb, <a href="#Pg_13">13</a>, <a href="#Pg_16">16</a>, <a href="#Pg_18">18</a>, <a href="#Pg_19">19</a>, <a href="#Pg_21">21</a>, <a href="#Pg_22">22</a>, <a href="#Pg_24">24</a>, <a href="#Pg_33">33</a>, <a href="#Pg_44">44</a>, <a href="#Pg_60">60</a>, <a href="#Pg_62">62</a>, <a href="#Pg_72">72</a>, <a href="#Pg_74">74</a>, <a href="#Pg_85">85</a>, <a href="#Pg_111">111</a>, <a href="#Pg_151">151</a>, <a href="#Pg_220">220</a></li>
+<li>Keeper of the Balance, <a href="#Pg_50">50</a></li>
+<li>Kefti, <a href="#Pg_108">108</a></li>
+<li>Kenset, <a href="#Pg_146">146</a></li>
+<li>Kepuna, <a href="#Pg_186">186</a>, <a href="#Pg_238">238</a></li>
+<li>Kerkut, <a href="#Pg_20">20</a></li>
+<li>Kersher, <a href="#Pg_59">59</a></li>
+<li>Ketu, <a href="#Pg_108">108</a></li>
+<li>Kh&#257;emennefer, <a href="#Pg_140">140</a></li>
+<li>Kh&#257;emuast, <a href="#Pg_192">192</a></li>
+<li>Kh&#257;fr&#257;, <a href="#Pg_25">25</a>, <a href="#Pg_36">36</a></li>
+<li>Kh&#257;hap, <a href="#Pg_151">151</a>, <a href="#Pg_154">154</a></li>
+<li>Kh&#257;kaur&#257;, <a href="#Pg_101">101</a></li>
+<li>Kh&#257;khepersenb, <a href="#Pg_235">235</a>, <a href="#Pg_236">236</a></li>
+<li>Kh&#257;khut, <a href="#Pg_146">146</a></li>
+<li>Kh&#257;nefer Merenr&#257;, <a href="#Pg_130">130</a>, <a href="#Pg_131">131</a></li>
+<li>Kh&#257;n&#275;s, <a href="#Pg_170">170</a></li>
+<li>Khart&#363;m, <a href="#Pg_102">102</a></li>
+<li>Kharu, <a href="#Pg_185">185</a></li>
+<li>Khemenu, <a href="#Pg_22">22</a>, <a href="#Pg_92">92</a>, <a href="#Pg_95">95</a></li>
+<li>Khensu-nefer-hetep, Legend of, <a href="#Pg_92">92 ff.</a></li>
+<li>Khensu-paari-sekherenuast, <a href="#Pg_95">95 ff.</a></li>
+
+<li>Khenthennefer, <a href="#Pg_141">141</a>, <a href="#Pg_142">142</a>
+<span class="pagenum"><a name="Pg_265" id="Pg_265" title="Pg_265">[265]</a></span></li>
+
+<li>Khentiaaush, <a href="#Pg_164">164</a></li>
+<li>Khent Keshu, <a href="#Pg_164">164</a></li>
+<li>Khenti Amentiu, <a href="#Pg_65">65</a></li>
+<li>Khepera, <a href="#Pg_47">47</a>, <a href="#Pg_55">55</a>, <a href="#Pg_68">68</a>, <a href="#Pg_69">69</a>, <a href="#Pg_70">70</a>, <a href="#Pg_76">76</a>, <a href="#Pg_121">121</a>, <a href="#Pg_215">215</a></li>
+<li>Kheperkar&#257;, <a href="#Pg_135">135</a>, <a href="#Pg_162">162</a></li>
+<li>Khepra-Set, <a href="#Pg_111">111</a></li>
+<li>Kheprer, <a href="#Pg_19">19</a></li>
+<li>Kher&#257;ha, <a href="#Pg_46">46</a>, <a href="#Pg_53">53</a>, <a href="#Pg_218">218</a></li>
+<li>Kher-Heb priest, <a href="#Pg_13">13</a>, <a href="#Pg_25">25</a>, <a href="#Pg_27">27</a>, <a href="#Pg_63">63</a>, <a href="#Pg_84">84</a>, <a href="#Pg_131">131</a>, <a href="#Pg_132">132</a>, <a href="#Pg_151">151</a></li>
+<li>Khert Nefer, <a href="#Pg_132">132</a>, <a href="#Pg_148">148</a></li>
+<li>Khet, <a href="#Pg_142">142</a></li>
+<li>Khnemetast, <a href="#Pg_155">155</a></li>
+<li>Khnemet-heru, <a href="#Pg_142">142</a></li>
+<li>Khnemu; <a href="#Pg_33">33</a>, <a href="#Pg_34">34</a>, <a href="#Pg_39">39</a>, <a href="#Pg_43">43</a>, <a href="#Pg_50">50</a>, <a href="#Pg_60">60</a>, <a href="#Pg_137">137</a>, <a href="#Pg_151">151</a>, <a href="#Pg_201">201</a>, <a href="#Pg_202">202</a>, <a href="#Pg_222">222</a>, <a href="#Pg_238">238</a></li>
+<li> &mdash;Legend of, <a href="#Pg_83">83 ff.</a></li>
+<li>Khuenanpu, story of, <a href="#Pg_169">169 ff.</a></li>
+<li>Khufu, <a href="#Pg_25">25</a>, <a href="#Pg_27">27</a>, <a href="#Pg_29">29</a>, <a href="#Pg_30">30</a>, <a href="#Pg_35">35</a>, <a href="#Pg_36">36</a>, <a href="#Pg_50">50</a>, <a href="#Pg_242">242</a></li>
+<li>Khuna, <a href="#Pg_133">133</a></li>
+<li>Khut serpent, <a href="#Pg_108">108</a></li>
+<li>Khuti, <a href="#Pg_218">218</a></li>
+<li>K&#299;n&#257;, <a href="#Pg_104">104</a></li>
+<li>King an incarnation of God, <a href="#Pg_11">11</a></li>
+<li>Kingdom of Osiris, <a href="#Pg_42">42</a>, <a href="#Pg_45">45</a></li>
+<li>Kummah, <a href="#Pg_101">101</a></li>
+<li>Kutut, <a href="#Pg_112">112</a></li>
+</ul>
+
+<h2 class="index-letter">L</h2>
+
+<ul>
+<li>Labu, <a href="#Pg_112">112</a></li>
+<li>Ladder, <a href="#Pg_21">21</a></li>
+<li>Lady of Plague, <a href="#Pg_175">175</a></li>
+<li> &mdash;of the Stars, <a href="#Pg_167">167</a></li>
+<li>Lake of Fire, <a href="#Pg_22">22</a></li>
+<li> &mdash;of Kamur, <a href="#Pg_157">157</a></li>
+<li> &mdash;of Neserser, <a href="#Pg_220">220</a></li>
+<li> &mdash;of the North, <a href="#Pg_79">79</a></li>
+<li> &mdash;of Seneferu, <a href="#Pg_156">156</a></li>
+<li> &mdash;of Truth, <a href="#Pg_54">54</a></li>
+<li>Lamentations; <a href="#Pg_238">238</a></li>
+<li> &mdash;of Isis and Nephthys, <a href="#Pg_62">62</a></li>
+<li>Land of the Blacks, <a href="#Pg_100">100</a></li>
+<li> &mdash;of everlasting Life, <a href="#Pg_41">41</a></li>
+<li> &mdash;of Oxen, <a href="#Pg_169">169</a></li>
+<li> &mdash;of Souls, <a href="#Pg_247">247</a></li>
+<li> &mdash;of Spirits, <a href="#Pg_134">134</a></li>
+<li> &mdash;of the God, <a href="#Pg_108">108</a>, <a href="#Pg_113">113</a>, <a href="#Pg_125">125</a></li>
+<li>Lapis-lazuli, <a href="#Pg_50">50</a>, <a href="#Pg_64">64</a>, <a href="#Pg_218">218</a>, <a href="#Pg_238">238</a></li>
+<li> &mdash;powdered, <a href="#Pg_6">6</a></li>
+<li>Lasmersekni, <a href="#Pg_117">117</a></li>
+<li>Laughter, <a href="#Pg_238">238</a></li>
+<li>Law, the, <a href="#Pg_254">254</a></li>
+<li>Law-goddess, <a href="#Pg_47">47</a></li>
+<li>Lepsius, Dr. R., <a href="#Pg_28">28</a>, <a href="#Pg_37">37</a></li>
+<li>Letopolis, <a href="#Pg_91">91</a>, <a href="#Pg_151">151</a></li>
+<li>Letopolites, <a href="#Pg_32">32</a></li>
+<li>Letters, business, <a href="#Pg_7">7</a></li>
+<li>Leyden, <a href="#Pg_237">237</a>, <a href="#Pg_242">242</a></li>
+<li>Learning, value of, <a href="#Pg_250">250</a></li>
+<li>Lebanon, <a href="#Pg_189">189</a>, <a href="#Pg_190">190</a>, <a href="#Pg_191">191</a></li>
+<li>Library, <a href="#Pg_8">8</a></li>
+<li> &mdash;of Heliopolis, <a href="#Pg_154">154</a></li>
+<li>Libyans, <a href="#Pg_109">109</a>, <a href="#Pg_112">112</a>, <a href="#Pg_156">156</a></li>
+<li>Lies, <a href="#Pg_40">40</a></li>
+<li>Life, everlasting, <a href="#Pg_44">44</a>, <a href="#Pg_55">55</a></li>
+<li> &mdash;fluid of, <a href="#Pg_16">16</a></li>
+<li>Light-god, <a href="#Pg_43">43</a>, <a href="#Pg_46">46</a></li>
+<li>Light-soul, <a href="#Pg_74">74</a></li>
+<li>Lightning, <a href="#Pg_250">250</a></li>
+<li>Lime, white, <a href="#Pg_6">6</a></li>
+<li>Limestone, slabs of, for writing upon, <a href="#Pg_7">7</a></li>
+<li>Lion, <a href="#Pg_32">32</a></li>
+<li>Lists, <a href="#Pg_7">7</a></li>
+<li>Litany, <a href="#Pg_45">45</a></li>
+<li> &mdash;of Osiris, <a href="#Pg_42">42</a></li>
+<li>Liturgy of Funerary Offerings, <a href="#Pg_16">16</a>, <a href="#Pg_17">17</a>, <a href="#Pg_38">38</a></li>
+<li> &mdash;of Opening the Mouth, <a href="#Pg_13">13</a></li>
+<li>Lord of Silence, <a href="#Pg_171">171</a></li>
+<li> &mdash;of Truth, <a href="#Pg_183">183</a></li>
+<li> &mdash;of Winds, <a href="#Pg_54">54</a></li>
+<li>Lotus, <a href="#Pg_43">43</a></li>
+<li>Louvre, <a href="#Pg_247">247</a></li>
+<li>Love Songs, <a href="#Pg_241">241</a></li>
+<li>Luck, <a href="#Pg_220">220</a></li>
+<li>Luxor, <a href="#Pg_118">118</a>, <a href="#Pg_148">148</a>, <a href="#Pg_215">215</a>, <a href="#Pg_252">252</a></li>
+<li> &mdash;temple of, <a href="#Pg_93">93</a></li>
+</ul>
+
+<h2 class="index-letter">M</h2>
+
+<ul>
+<li>Ma&#257;t, <a href="#Pg_44">44</a>, <a href="#Pg_47">47</a>, <a href="#Pg_48">48</a></li>
+<li>Ma&#257;tet, <a href="#Pg_88">88</a>, <a href="#Pg_89">89</a></li>
+<li>Ma&#257;ti, the Two, <a href="#Pg_51">51</a></li>
+<li>Ma&#257;tka, <a href="#Pg_126">126</a></li>
+<li>Ma&#257;tkar&#257;, <a href="#Pg_144">144</a>, <a href="#Pg_145">145</a>, <a href="#Pg_146">146</a></li>
+<li>Magic, <a href="#Pg_26">26</a>, <a href="#Pg_252">252</a>, <a href="#Pg_253">253</a></li>
+<li>Magical papyri, <a href="#Pg_252">252</a></li>
+<li>Magicians, stories of, <a href="#Pg_25">25 ff.</a></li>
+<li>Maka, <a href="#Pg_164">164</a></li>
+<li>Makam&#257;ru, <a href="#Pg_186">186</a></li>
+<li>Maker of Truth, <a href="#Pg_218">218</a></li>
+<li>Malachite, <a href="#Pg_27">27</a></li>
+<li>Mandrakes, <a href="#Pg_73">73</a></li>
+<li>Manetho, <a href="#Pg_98">98</a></li>
+<li>Mankind, destruction of, <a href="#Pg_71">71</a></li>
+<li>Manu, Land of, <a href="#Pg_47">47</a>, <a href="#Pg_48">48</a></li>
+<li>Mariette, A., <a href="#Pg_10">10</a></li>
+
+<li>Mashuashau, <a href="#Pg_112">112</a>
+<span class="pagenum"><a name="Pg_266" id="Pg_266" title="Pg_266">[266]</a></span></li>
+
+<li>Maspero, Prof. G., <a href="#Pg_10">10</a></li>
+<li>Matcha, <a href="#Pg_128">128</a>, <a href="#Pg_131">131</a></li>
+<li>Matchau, <a href="#Pg_214">214</a></li>
+<li>M&#257;tet, <a href="#Pg_123">123</a></li>
+<li>Mathematics, <a href="#Pg_254">254</a></li>
+<li>Maxims of Ani, <a href="#Pg_228">228</a></li>
+<li>Medicine, <a href="#Pg_252">252</a></li>
+<li>Mediterranean, <a href="#Pg_79">79</a>, <a href="#Pg_83">83</a>, <a href="#Pg_109">109</a></li>
+<li>Megiddo, Conquest of, <a href="#Pg_103">103</a></li>
+<li>Mehen, <a href="#Pg_215">215</a>, <a href="#Pg_218">218</a></li>
+<li>Mehetch, <a href="#Pg_135">135</a>, <a href="#Pg_136">136</a></li>
+<li>Mehturit, <a href="#Pg_76">76</a></li>
+<li>Mekes, <a href="#Pg_215">215</a></li>
+<li>Mekher, <a href="#Pg_133">133</a></li>
+<li>Melons, <a href="#Pg_209">209</a></li>
+<li>Memory, <a href="#Pg_42">42</a></li>
+<li>Memphis, <a href="#Pg_25">25</a>, <a href="#Pg_45">45</a>, <a href="#Pg_84">84</a>, <a href="#Pg_112">112</a>, <a href="#Pg_121">121</a>, <a href="#Pg_122">122</a>, <a href="#Pg_127">127</a>, <a href="#Pg_133">133</a>, <a href="#Pg_149">149</a>, <a href="#Pg_151">151</a>, <a href="#Pg_152">152</a>, <a href="#Pg_153">153</a>, <a href="#Pg_220">220</a>, <a href="#Pg_224">224</a>, <a href="#Pg_225">225</a>, <a href="#Pg_245">245</a></li>
+<li> &mdash;capture of, <a href="#Pg_122">122</a></li>
+<li> &mdash;cakes of, <a href="#Pg_62">62</a></li>
+<li>Men, creation of, <a href="#Pg_74">74</a>, <a href="#Pg_217">217</a></li>
+<li>Menats, <a href="#Pg_167">167</a></li>
+<li>Menes, <a href="#Pg_38">38</a></li>
+<li>Menkabuta, <a href="#Pg_185">185</a></li>
+<li>Menkaur&#257;, <a href="#Pg_4">4</a>, <a href="#Pg_36">36</a>, <a href="#Pg_38">38</a>, <a href="#Pg_50">50</a>, <a href="#Pg_126">126</a></li>
+<li>Menkheperr&#257;, <a href="#Pg_144">144</a>, <a href="#Pg_145">145</a></li>
+<li>Menth, <a href="#Pg_123">123</a></li>
+<li>Menthu, <a href="#Pg_104">104</a>, <a href="#Pg_161">161</a>, <a href="#Pg_164">164</a>, <a href="#Pg_165">165</a></li>
+<li>Mentiu, <a href="#Pg_141">141</a></li>
+<li>Menu, <a href="#Pg_151">151</a>, <a href="#Pg_164">164</a></li>
+<li>Menu-Amen, <a href="#Pg_215">215</a></li>
+<li>Menus, <a href="#Pg_164">164</a></li>
+<li>Mera, <a href="#Pg_86">86</a></li>
+<li>Meremaptu, <a href="#Pg_207">207</a></li>
+<li>Merenr&#257;, <a href="#Pg_9">9</a>, <a href="#Pg_130">130</a>, <a href="#Pg_131">131</a>, <a href="#Pg_132">132</a></li>
+<li>Mernat, <a href="#Pg_170">170</a></li>
+<li>Mer-Tem, <a href="#Pg_117">117</a></li>
+<li>Mertet-Ament, <a href="#Pg_79">79</a></li>
+<li>Meru, <a href="#Pg_170">170</a>, <a href="#Pg_171">171</a>, <a href="#Pg_172">172</a>, <a href="#Pg_173">173</a>, <a href="#Pg_174">174</a>, <a href="#Pg_178">178</a>, <a href="#Pg_184">184</a></li>
+<li>Mesentiu, <a href="#Pg_13">13</a></li>
+<li>Meskha, <a href="#Pg_23">23</a></li>
+<li> &mdash;instrument, <a href="#Pg_15">15</a></li>
+<li>Meskhenet, <a href="#Pg_33">33</a>, <a href="#Pg_34">34</a></li>
+<li>Mesopotamia, <a href="#Pg_6">6</a>, <a href="#Pg_92">92</a>, <a href="#Pg_106">106</a>, <a href="#Pg_144">144</a></li>
+<li>Messiah, <a href="#Pg_237">237</a></li>
+<li>Mest, <a href="#Pg_123">123</a></li>
+<li>Mestet, <a href="#Pg_88">88</a>, <a href="#Pg_89">89</a></li>
+<li>Mestetef, <a href="#Pg_88">88</a>, <a href="#Pg_89">89</a></li>
+<li>Mesu Betshet, <a href="#Pg_48">48</a></li>
+<li>Metal workers, <a href="#Pg_251">251</a></li>
+<li>Meter, <a href="#Pg_83">83</a>, <a href="#Pg_84">84 ff.</a></li>
+<li>Methen, <a href="#Pg_109">109</a></li>
+<li>Metternich Stele, <a href="#Pg_88">88</a></li>
+<li>Mist, <a href="#Pg_68">68</a></li>
+<li>Mitani, <a href="#Pg_109">109</a></li>
+<li>Monkeys, <a href="#Pg_212">212</a></li>
+<li>Monsters, <a href="#Pg_246">246</a></li>
+<li>Moon, creation of, <a href="#Pg_69">69</a></li>
+<li>Moon-god, <a href="#Pg_48">48</a></li>
+<li>Moral character, <a href="#Pg_231">231</a></li>
+<li> &mdash;rectitude, <a href="#Pg_246">246</a></li>
+<li>Morning Boat, <a href="#Pg_47">47</a>, <a href="#Pg_48">48</a></li>
+<li> &mdash;Star, <a href="#Pg_24">24</a></li>
+<li>Mother, duty to, <a href="#Pg_230">230</a></li>
+<li>Mouth, Opening the, <a href="#Pg_11">11</a>, <a href="#Pg_13">13</a>, <a href="#Pg_42">42</a></li>
+<li>Muhammad &#256;li, <a href="#Pg_88">88</a></li>
+<li>Muller, <a href="#Pg_7">7</a></li>
+<li>Mummification, <a href="#Pg_247">247</a></li>
+<li>Mummy, <a href="#Pg_55">55</a></li>
+<li> &mdash;chamber, <a href="#Pg_40">40</a>, <a href="#Pg_42">42</a></li>
+<li>Murder, <a href="#Pg_52">52</a></li>
+<li>Mycerinus, <a href="#Pg_38">38</a></li>
+<li>Myrrh, <a href="#Pg_168">168</a>, <a href="#Pg_211">211</a>, <a href="#Pg_218">218</a></li>
+</ul>
+
+<h2 class="index-letter">N</h2>
+
+<ul><li>Nak serpent, <a href="#Pg_215">215</a></li>
+<li>Name, a word of power, <a href="#Pg_69">69</a></li>
+<li> &mdash;of R&#257;, <a href="#Pg_75">75</a></li>
+<li>Napata, <a href="#Pg_119">119</a>, <a href="#Pg_125">125</a></li>
+<li>Natron, <a href="#Pg_14">14</a>, <a href="#Pg_218">218</a></li>
+<li> &mdash;incense of, <a href="#Pg_38">38</a></li>
+<li>N&#257;u, <a href="#Pg_57">57</a></li>
+<li>Nebertcher, <a href="#Pg_44">44</a>, <a href="#Pg_49">49</a>, <a href="#Pg_53">53</a>, <a href="#Pg_68">68</a>, <a href="#Pg_69">69</a>, <a href="#Pg_70">70</a>, <a href="#Pg_121">121</a>, <a href="#Pg_162">162</a>, <a href="#Pg_167">167</a></li>
+<li>Nebka, <a href="#Pg_25">25</a>, <a href="#Pg_26">26</a>, <a href="#Pg_27">27</a></li>
+<li>Nebkaur&#257;, <a href="#Pg_173">173</a>, <a href="#Pg_184">184</a></li>
+<li>Nebpehtir&#257;, <a href="#Pg_140">140</a>, <a href="#Pg_144">144</a></li>
+<li>Nebt Amehet, <a href="#Pg_164">164</a></li>
+<li> &mdash;&#256;nkh, <a href="#Pg_218">218</a></li>
+<li> &mdash;hetepet, <a href="#Pg_248">248</a></li>
+<li>Nebun, <a href="#Pg_88">88</a></li>
+<li>Necklaces, <a href="#Pg_147">147</a></li>
+<li>Nectanebus I, <a href="#Pg_88">88</a>, <a href="#Pg_246">246</a></li>
+<li>Neferbaiu, <a href="#Pg_164">164</a></li>
+<li>Neferefr&#257;, <a href="#Pg_127">127</a></li>
+<li>Nefer-hetep, <a href="#Pg_242">242</a></li>
+<li>Neferit, <a href="#Pg_155">155</a></li>
+<li>Neferkar&#257;, <a href="#Pg_134">134</a></li>
+<li>Nefert, <a href="#Pg_169">169</a></li>
+<li>Nefert-ari-kar&#257;, <a href="#Pg_127">127</a></li>
+<li>Neferu R&#257;, <a href="#Pg_93">93-144</a></li>
+<li>Nefrus, <a href="#Pg_117">117</a></li>
+<li>Negative Confession, <a href="#Pg_61">61</a></li>
+<li>Nehai, <a href="#Pg_248">248</a></li>
+<li>Neharina, <a href="#Pg_143">143</a>, <a href="#Pg_144">144</a></li>
+<li>Nehern, <a href="#Pg_92">92</a>, <a href="#Pg_106">106</a></li>
+<li>Neith, <a href="#Pg_124">124</a></li>
+<li>Neka, <a href="#Pg_220">220</a></li>
+
+<li>Nekau, <a href="#Pg_156">156</a>, <a href="#Pg_222">222</a>
+<span class="pagenum"><a name="Pg_267" id="Pg_267" title="Pg_267">[267]</a></span></li>
+
+<li>Nekheb, <a href="#Pg_127">127</a>, <a href="#Pg_131">131</a>, <a href="#Pg_140">140</a></li>
+<li>Nekhebet, <a href="#Pg_60">60</a>, <a href="#Pg_79">79</a>, <a href="#Pg_82">82</a>, <a href="#Pg_162">162</a>, <a href="#Pg_248">248</a></li>
+<li>Nekhen, <a href="#Pg_43">43</a>, <a href="#Pg_47">47</a>, <a href="#Pg_127">127</a>, <a href="#Pg_128">128</a>, <a href="#Pg_131">131</a></li>
+<li>Nekhtnebtepnefer, <a href="#Pg_139">139</a></li>
+<li>Nemart, <a href="#Pg_117">117</a>, <a href="#Pg_119">119</a>, <a href="#Pg_120">120</a></li>
+<li>Nemes, <a href="#Pg_215">215</a></li>
+<li>Nephthys, <a href="#Pg_33">33</a>, <a href="#Pg_34">34</a>, <a href="#Pg_69">69</a>, <a href="#Pg_85">85</a>, <a href="#Pg_90">90</a>, <a href="#Pg_91">91</a>, <a href="#Pg_109">109</a>, <a href="#Pg_149">149</a></li>
+<li> &mdash;speech of, <a href="#Pg_63">63</a></li>
+<li>Neserser, <a href="#Pg_220">220</a></li>
+<li>Neshem Boat, <a href="#Pg_60">60</a></li>
+<li>Nessubanebtet, <a href="#Pg_185">185</a>, <a href="#Pg_186">186</a>, <a href="#Pg_188">188</a>, <a href="#Pg_191">191</a></li>
+<li>Net to snare souls, <a href="#Pg_43">43</a></li>
+<li>Netchemtchem&#257;nkh, <a href="#Pg_85">85</a></li>
+<li>Night, <a href="#Pg_17">17</a></li>
+<li> &mdash;left eye of R&#257;, <a href="#Pg_220">220</a></li>
+<li>Nile, <a href="#Pg_47">47</a>, <a href="#Pg_65">65</a>, <a href="#Pg_76">76</a>, <a href="#Pg_82">82</a>, <a href="#Pg_84">84</a>, <a href="#Pg_85">85</a>, <a href="#Pg_112">112</a>, <a href="#Pg_122">122</a>, <a href="#Pg_123">123</a>, <a href="#Pg_165">165</a>, <a href="#Pg_216">216</a>, <a href="#Pg_220">220</a>, <a href="#Pg_221">221</a>, <a href="#Pg_237">237</a></li>
+<li> &mdash;the celestial, <a href="#Pg_23">23</a></li>
+<li> &mdash;floods of, <a href="#Pg_136">136</a>, <a href="#Pg_137">137</a></li>
+<li> &mdash;god of, <a href="#Pg_86">86</a>, <a href="#Pg_176">176</a>, <a href="#Pg_220">220</a></li>
+<li> &mdash;heights of, <a href="#Pg_100">100</a></li>
+<li> &mdash;springs of, <a href="#Pg_83">83</a></li>
+<li> &mdash;water of, <a href="#Pg_5">5</a></li>
+<li>Nine Bows, <a href="#Pg_106">106</a></li>
+<li> &mdash;Gods, <a href="#Pg_111">111</a>, <a href="#Pg_214">214</a></li>
+<li>Nomes, <a href="#Pg_238">238</a></li>
+<li> &mdash;the Forty-two, <a href="#Pg_51">51</a></li>
+<li>North Island, <a href="#Pg_129">129</a></li>
+<li>Nose, <a href="#Pg_53">53</a></li>
+<li>Nu, <a href="#Pg_24">24</a>, <a href="#Pg_68">68</a>, <a href="#Pg_69">69</a>, <a href="#Pg_72">72</a>, <a href="#Pg_86">86</a>, <a href="#Pg_220">220</a></li>
+<li>Nubia, <a href="#Pg_77">77</a>, <a href="#Pg_78">78</a>, <a href="#Pg_82">82</a>, <a href="#Pg_83">83</a>, <a href="#Pg_97">97</a>, <a href="#Pg_102">102</a>, <a href="#Pg_103">103</a>, <a href="#Pg_106">106</a>, <a href="#Pg_114">114</a>, <a href="#Pg_116">116</a>, <a href="#Pg_125">125</a>, <a href="#Pg_135">135</a>, <a href="#Pg_142">142</a>, <a href="#Pg_144">144</a>, <a href="#Pg_145">145</a>, <a href="#Pg_146">146</a>, <a href="#Pg_208">208</a></li>
+<li>Nubians, <a href="#Pg_119">119</a>, <a href="#Pg_155">155</a>, <a href="#Pg_214">214</a>, <a href="#Pg_215">215</a>, <a href="#Pg_218">218</a></li>
+<li>Nubt, <a href="#Pg_167">167</a></li>
+<li>Nubti, <a href="#Pg_123">123</a>, <a href="#Pg_220">220</a></li>
+<li>Numbers, invention of, <a href="#Pg_1">1</a></li>
+<li>Nut, <a href="#Pg_16">16</a>, <a href="#Pg_18">18</a>, <a href="#Pg_20">20</a>, <a href="#Pg_33">33</a>, <a href="#Pg_44">44</a>, <a href="#Pg_46">46</a>, <a href="#Pg_47">47</a>, <a href="#Pg_69">69</a>, <a href="#Pg_72">72</a>, <a href="#Pg_74">74</a>, <a href="#Pg_85">85</a>, <a href="#Pg_164">164</a></li>
+<li> &mdash;as a cow, <a href="#Pg_73">73</a></li>
+</ul>
+
+<h2 class="index-letter">O</h2>
+
+<ul>
+<li>Oasis of Far&#257;frah, <a href="#Pg_169">169</a></li>
+<li> &mdash;of S&#299;wah, <a href="#Pg_71">71</a></li>
+<li>Obedience, <a href="#Pg_227">227</a></li>
+<li>Obelisks, <a href="#Pg_147">147</a></li>
+<li>Ochre, <a href="#Pg_6">6</a></li>
+<li>Offerings, efficacy of, <a href="#Pg_38">38</a>, <a href="#Pg_247">247</a></li>
+<li> &mdash;to God, <a href="#Pg_230">230</a></li>
+<li>Oils, <a href="#Pg_18">18</a></li>
+<li>Ombos, <a href="#Pg_123">123</a></li>
+<li>On (<i>see</i> Anu), <a href="#Pg_15">15</a>, <a href="#Pg_217">217</a></li>
+<li>One, <a href="#Pg_217">217</a></li>
+<li>Onions, <a href="#Pg_17">17</a></li>
+<li>Opening of the Mouth, <a href="#Pg_152">152</a></li>
+<li>Opportunity, <a href="#Pg_228">228</a></li>
+<li>Orion, <a href="#Pg_23">23</a></li>
+<li>Osiris, <a href="#Pg_14">14</a>, <a href="#Pg_15">15</a>, <a href="#Pg_21">21</a>, <a href="#Pg_22">22</a>, <a href="#Pg_24">24</a>, <a href="#Pg_33">33</a>, <a href="#Pg_39">39</a>, <a href="#Pg_40">40</a>, <a href="#Pg_41">41</a>, <a href="#Pg_42">42</a>, <a href="#Pg_43">43</a>, <a href="#Pg_45">45</a>, <a href="#Pg_46">46</a>, <a href="#Pg_50">50</a>, <a href="#Pg_54">54</a>, <a href="#Pg_55">55</a>, <a href="#Pg_56">56</a>, <a href="#Pg_57">57</a>, <a href="#Pg_59">59</a>, <a href="#Pg_60">60</a>, <a href="#Pg_61">61</a>, <a href="#Pg_62">62</a>, <a href="#Pg_64">64</a>, <a href="#Pg_67">67</a>, <a href="#Pg_69">69</a>, <a href="#Pg_85">85</a>, <a href="#Pg_111">111</a>, <a href="#Pg_151">151</a>, <a href="#Pg_153">153</a>, <a href="#Pg_163">163</a>, <a href="#Pg_171">171</a>, <a href="#Pg_244">244</a>, <a href="#Pg_246">246</a></li>
+<li> &mdash;accused by Set, <a href="#Pg_2">2</a></li>
+<li> &mdash;death and resurrection of, <a href="#Pg_12">12</a></li>
+<li> &mdash;Hymn to, <a href="#Pg_42">42</a>, <a href="#Pg_44">44</a>, <a href="#Pg_45">45</a>, <a href="#Pg_221">221</a></li>
+<li> &mdash;Island of, <a href="#Pg_54">54</a></li>
+<li> &mdash;Khenti Amenti, <a href="#Pg_61">61</a>, <a href="#Pg_127">127</a></li>
+<li> &mdash;Litany to, <a href="#Pg_42">42</a></li>
+<li> &mdash;murder of, <a href="#Pg_87">87</a></li>
+<li> &mdash;mummy of, <a href="#Pg_91">91</a></li>
+<li> &mdash;tomb of, <a href="#Pg_81">81</a></li>
+<li> &mdash;Un-Nefer, <a href="#Pg_44">44</a></li>
+<li>Other World, <a href="#Pg_10">10</a>, <a href="#Pg_11">11</a>, <a href="#Pg_16">16</a>, <a href="#Pg_17">17</a>, <a href="#Pg_42">42</a>, <a href="#Pg_45">45</a>, <a href="#Pg_216">216</a>, <a href="#Pg_219">219</a>, <a href="#Pg_244">244</a></li>
+<li> &mdash;guides to, <a href="#Pg_224">224</a></li>
+<li>Oxyrrhynchus, <a href="#Pg_119">119</a></li>
+</ul>
+
+<h2 class="index-letter">P</h2>
+
+<ul>
+<li>Paints, <a href="#Pg_6">6</a></li>
+<li>Palermo Stone, <a href="#Pg_99">99</a></li>
+<li>Palestine, <a href="#Pg_254">254</a></li>
+<li>Palette, <a href="#Pg_2">2</a>, <a href="#Pg_6">6</a></li>
+<li>Panopolis, <a href="#Pg_151">151</a></li>
+<li>Panther skins, <a href="#Pg_212">212</a></li>
+<li>Paper, Egyptian, <a href="#Pg_4">4</a></li>
+<li>Papyrus, <a href="#Pg_4">4</a>, <a href="#Pg_191">191</a></li>
+<li> &mdash;how made into paper, <a href="#Pg_5">5</a></li>
+<li> &mdash;swamps, <a href="#Pg_88">88</a></li>
+<li>Parchment, <a href="#Pg_4">4</a>, <a href="#Pg_7">7</a></li>
+<li>Pasherenptah, <a href="#Pg_152">152</a></li>
+<li>Pa-Sui, <a href="#Pg_88">88</a></li>
+<li>P&#257;t beings, <a href="#Pg_206">206</a>, <a href="#Pg_218">218</a></li>
+<li>Patchetku, <a href="#Pg_140">140</a></li>
+<li>Pautti, <a href="#Pg_57">57</a>, <a href="#Pg_68">68</a>, <a href="#Pg_222">222</a>, <a href="#Pg_223">223</a></li>
+<li>Pectoral amulet, <a href="#Pg_147">147</a></li>
+<li>Pellegrini, <a href="#Pg_100">100</a></li>
+<li>Pe, <a href="#Pg_43">43</a></li>
+<li>Pen, quill, or steel, <a href="#Pg_7">7</a></li>
+<li>Pen-Amen, <a href="#Pg_191">191</a>, <a href="#Pg_192">192</a></li>
+<li>Pepi I, <a href="#Pg_9">9</a>, <a href="#Pg_18">18</a>, <a href="#Pg_19">19</a>, <a href="#Pg_24">24</a>, <a href="#Pg_127">127</a></li>
+<li> &mdash;II, <a href="#Pg_9">9</a>, <a href="#Pg_133">133</a></li>
+<li>Perfefa, <a href="#Pg_170">170</a></li>
+<li>Perfumer, <a href="#Pg_243">243</a></li>
+<li>Per-Metchet, <a href="#Pg_117">117-19</a></li>
+<li>Pernebtepahet, <a href="#Pg_117">117</a></li>
+<li>Per-pek, <a href="#Pg_119">119</a></li>
+<li>Per-Rehu, <a href="#Pg_79">79</a></li>
+<li>Persea Tree, <a href="#Pg_54">54</a></li>
+<li>Per Sekhem Kheper R&#257;, <a href="#Pg_117">117</a></li>
+<li>Perseverance, <a href="#Pg_230">230</a></li>
+<li>Pert, <a href="#Pg_32">32</a>, <a href="#Pg_80">80</a>, <a href="#Pg_101">101</a>, <a href="#Pg_153">153</a></li>
+<li>Pesh-Kef, <a href="#Pg_13">13</a></li>
+<li>Pet, <a href="#Pg_19">19</a></li>
+<li>Pe-Tep, <a href="#Pg_43">43</a>, <a href="#Pg_92">92</a></li>
+<li>Peta-Bast, <a href="#Pg_152">152</a>, <a href="#Pg_153">153</a></li>
+<li>Petamennebtnesttaui, <a href="#Pg_124">124</a></li>
+<li>Peten, <a href="#Pg_157">157</a></li>
+
+<li>Petet, <a href="#Pg_88">88</a>, <a href="#Pg_89">89</a>
+<span class="pagenum"><a name="Pg_268" id="Pg_268" title="Pg_268">[268]</a></span></li>
+
+<li>Pharaoh, <a href="#Pg_93">93</a>, <a href="#Pg_127">127</a>, <a href="#Pg_189">189</a>, <a href="#Pg_202">202</a></li>
+<li>Pharaohs, <a href="#Pg_71">71</a></li>
+<li>Pharmuthi, <a href="#Pg_253">253</a></li>
+<li>Philae, <a href="#Pg_102">102</a></li>
+<li>Ph&#339;nicia, <a href="#Pg_108">108</a></li>
+<li>Ph&#339;nix, <a href="#Pg_45">45</a></li>
+<li>Pi&#257;nkhi invades Egypt, <a href="#Pg_116">116 ff.</a></li>
+<li>Picture writing, <a href="#Pg_1">1</a></li>
+<li>Pillow amulet, <a href="#Pg_43">43</a></li>
+<li>Planets, <a href="#Pg_62">62</a></li>
+<li>Pleasure, <a href="#Pg_243">243</a></li>
+<li>Ploughing, <a href="#Pg_197">197</a></li>
+<li>Poetical compositions, <a href="#Pg_241">241</a></li>
+<li>Polisher, <a href="#Pg_6">6</a></li>
+<li>Pomegranate, <a href="#Pg_241">241</a></li>
+<li>Pool of the South, <a href="#Pg_54">54</a></li>
+<li>Potsherds, <a href="#Pg_7">7</a></li>
+<li>Power of Powers, <a href="#Pg_23">23</a></li>
+<li>Prayers, <a href="#Pg_41">41</a></li>
+<li> &mdash;for the dead, <a href="#Pg_12">12</a></li>
+<li>Priests, funerary, <a href="#Pg_9">9</a></li>
+<li>Prisse d'Avennes, <a href="#Pg_92">92</a></li>
+<li>Prophets, Hebrew, <a href="#Pg_200">200</a></li>
+<li>Ptah, <a href="#Pg_25">25</a>, <a href="#Pg_43">43</a>, <a href="#Pg_60">60</a>, <a href="#Pg_67">67</a>, <a href="#Pg_70">70</a>, <a href="#Pg_84">84</a>, <a href="#Pg_111">111</a>, <a href="#Pg_121">121</a>, <a href="#Pg_151">151</a>, <a href="#Pg_152">152</a>, <a href="#Pg_153">153</a>, <a href="#Pg_214">214</a>, <a href="#Pg_219">219</a>, <a href="#Pg_220">220</a>, <a href="#Pg_248">248</a></li>
+<li>Ptah-hetep, <a href="#Pg_225">225</a>, <a href="#Pg_228">228</a></li>
+<li> &mdash;Precepts of, <a href="#Pg_224">224</a></li>
+<li>Ptah-Seker-Osiris, <a href="#Pg_40">40</a></li>
+<li>Ptah-Seker-Tem, <a href="#Pg_45">45</a></li>
+<li>Ptah-Shepses, <a href="#Pg_126">126</a></li>
+<li>Ptolema&iuml;s, <a href="#Pg_151">151</a></li>
+<li>Ptolemy II, <a href="#Pg_98">98</a></li>
+<li> &mdash;Philopator, <a href="#Pg_149">149</a></li>
+<li>Puarma, <a href="#Pg_117">117</a>, <a href="#Pg_224">224</a></li>
+<li>Pumpkins, <a href="#Pg_209">209</a></li>
+<li>Punt, <a href="#Pg_113">113</a>, <a href="#Pg_134">134</a>, <a href="#Pg_135">135</a>, <a href="#Pg_147">147</a>, <a href="#Pg_164">164</a>, <a href="#Pg_211">211</a>, <a href="#Pg_214">214</a>, <a href="#Pg_215">215</a></li>
+<li>Purastau, <a href="#Pg_112">112</a></li>
+<li>Pygmy, <a href="#Pg_133">133</a>, <a href="#Pg_134">134</a></li>
+<li>Pylons of Tuat, <a href="#Pg_42">42</a></li>
+<li>Pyramid, the Great, <a href="#Pg_242">242</a></li>
+<li> &mdash;Texts, <a href="#Pg_9">9</a>, <a href="#Pg_38">38</a></li>
+<li>Pyramids, <a href="#Pg_36">36</a>, <a href="#Pg_238">238</a></li>
+<li> &mdash;futility of, <a href="#Pg_232">232</a></li>
+</ul>
+
+<h2 class="index-letter">Q</h2>
+
+<ul>
+<li>Qaiqashau, <a href="#Pg_112">112</a></li>
+<li>Qakabu, <a href="#Pg_207">207</a></li>
+<li>Qanefer, <a href="#Pg_155">155</a></li>
+<li>Qarabana, <a href="#Pg_112">112</a></li>
+<li>Qebti, <a href="#Pg_136">136</a></li>
+<li>Qebtit, <a href="#Pg_113">113</a></li>
+<li>Qehequ, <a href="#Pg_112">112</a>, <a href="#Pg_114">114</a></li>
+<li>Qerti, <a href="#Pg_53">53</a>, <a href="#Pg_85">85</a></li>
+<li>Qetem, <a href="#Pg_157">157</a>, <a href="#Pg_162">162</a></li>
+<li>Qetma, <a href="#Pg_164">164</a></li>
+<li>Qett, <a href="#Pg_113">113</a></li>
+</ul>
+
+<h2 class="index-letter">R</h2>
+
+<ul>
+<li>R&#257;, <a href="#Pg_18">18</a>, <a href="#Pg_20">20</a>, <a href="#Pg_21">21</a>, <a href="#Pg_24">24</a>, <a href="#Pg_32">32</a>, <a href="#Pg_34">34</a>, <a href="#Pg_36">36</a>, <a href="#Pg_39">39</a>, <a href="#Pg_43">43</a>, <a href="#Pg_47">47</a>, <a href="#Pg_48">48</a>, <a href="#Pg_54">54</a>, <a href="#Pg_55">55</a>, <a href="#Pg_58">58</a>, <a href="#Pg_60">60</a>, <a href="#Pg_61">61</a>, <a href="#Pg_62">62</a>, <a href="#Pg_64">64</a>, <a href="#Pg_67">67</a>, <a href="#Pg_69">69</a>, <a href="#Pg_71">71</a>, <a href="#Pg_73">73</a>, <a href="#Pg_74">74</a>, <a href="#Pg_75">75</a>, <a href="#Pg_77">77</a>, <a href="#Pg_78">78</a>, <a href="#Pg_80">80</a>, <a href="#Pg_84">84</a>, <a href="#Pg_85">85</a>, <a href="#Pg_89">89</a>, <a href="#Pg_91">91</a>, <a href="#Pg_92">92</a>, <a href="#Pg_103">103</a>, <a href="#Pg_111">111</a>, <a href="#Pg_115">115</a>, <a href="#Pg_116">116</a>, <a href="#Pg_123">123</a>, <a href="#Pg_146">146</a>, <a href="#Pg_149">149</a>, <a href="#Pg_162">162</a>, <a href="#Pg_164">164</a>, <a href="#Pg_165">165</a>, <a href="#Pg_167">167</a>, <a href="#Pg_176">176</a>, <a href="#Pg_199">199</a>, <a href="#Pg_214">214</a>, <a href="#Pg_215">215</a>, <a href="#Pg_216">216</a>, <a href="#Pg_218">218</a>, <a href="#Pg_219">219</a>, <a href="#Pg_222">222</a>, <a href="#Pg_234">234</a>, <a href="#Pg_236">236</a>, <a href="#Pg_253">253</a></li>
+<li> &mdash;titles of, <a href="#Pg_75">75</a></li>
+<li>R&#257; and Isis, Legend of, <a href="#Pg_74">74</a></li>
+<li> &mdash;three sons of, <a href="#Pg_33">33-6</a></li>
+<li> &mdash;Will of, <a href="#Pg_253">253</a></li>
+<li>Raau, <a href="#Pg_127">127</a></li>
+<li>R&#257; Harmakhis, <a href="#Pg_77">77</a>, <a href="#Pg_199">199</a>, <a href="#Pg_200">200</a>, <a href="#Pg_201">201</a>, <a href="#Pg_202">202</a>, <a href="#Pg_222">222</a></li>
+<li>Rain clouds, <a href="#Pg_68">68</a></li>
+<li>R&#257;-Khepera, <a href="#Pg_221">221</a></li>
+<li>Ram, <a href="#Pg_91">91</a></li>
+<li>Ram-god, <a href="#Pg_152">152</a></li>
+<li>Rameses II, <a href="#Pg_92">92</a>, <a href="#Pg_96">96</a>, <a href="#Pg_99">99</a></li>
+<li> &mdash;III, <a href="#Pg_254">254</a></li>
+<li> &mdash;  summary of reign of, <a href="#Pg_110">110 ff.</a></li>
+<li> &mdash;IV, <a href="#Pg_115">115</a>, <a href="#Pg_116">116</a></li>
+<li> &mdash;IX, <a href="#Pg_192">192</a></li>
+<li>R&#257;qet, <a href="#Pg_149">149</a>, <a href="#Pg_153">153</a></li>
+<li>R&#257;qetit, <a href="#Pg_149">149</a></li>
+<li>Rastau, <a href="#Pg_43">43</a>, <a href="#Pg_49">49</a>, <a href="#Pg_53">53</a>, <a href="#Pg_54">54</a>, <a href="#Pg_153">153</a></li>
+<li>R&#257;user, <a href="#Pg_33">33</a>, <a href="#Pg_34">34</a>, <a href="#Pg_35">35</a></li>
+<li>Reant, <a href="#Pg_140">140</a></li>
+<li>Re-birth, <a href="#Pg_14">14</a></li>
+<li>Receipts, <a href="#Pg_7">7</a></li>
+<li>Recensions of Book of the Dead, <a href="#Pg_39">39</a></li>
+<li>Red Country, <a href="#Pg_138">138</a></li>
+<li> &mdash;Fiends, <a href="#Pg_68">68</a></li>
+<li> &mdash;Mountain, <a href="#Pg_156">156</a></li>
+<li> &mdash;Sea, <a href="#Pg_113">113</a>, <a href="#Pg_208">208</a></li>
+<li> &mdash;water, <a href="#Pg_51">51</a></li>
+<li>Reed for writing, <a href="#Pg_2">2</a>, <a href="#Pg_7">7</a>, <a href="#Pg_6">6</a></li>
+<li>Register, <a href="#Pg_85">85</a></li>
+<li> &mdash;of heaven, <a href="#Pg_2">2</a></li>
+<li>Reincarnation, <a href="#Pg_70">70</a></li>
+<li>Rekhit, <a href="#Pg_216">216</a></li>
+<li>Rekhti, <a href="#Pg_137">137</a></li>
+<li>Rennet, <a href="#Pg_86">86</a></li>
+<li>Rensi, <a href="#Pg_170">170-84</a></li>
+<li>Respect for elders, <a href="#Pg_229">229</a></li>
+<li>Resurrection, <a href="#Pg_59">59</a>, <a href="#Pg_62">62</a>, <a href="#Pg_88">88</a></li>
+<li>Retenu, <a href="#Pg_108">108</a></li>
+<li>Rethenu, <a href="#Pg_143">143</a></li>
+<li>Rhind Papyrus, <a href="#Pg_253">253</a>, <a href="#Pg_254">254</a></li>
+
+<li>Ritual of Divine Cult, <a href="#Pg_248">248</a>, <a href="#Pg_249">249</a>
+<span class="pagenum"><a name="Pg_269" id="Pg_269" title="Pg_269">[269]</a></span></li>
+
+<li> &mdash;of Embalmment, <a href="#Pg_247">247</a></li>
+<li>River and Acacia, <a href="#Pg_202">202</a></li>
+<li>Robbery of temples, <a href="#Pg_51">51</a></li>
+<li>Romances, <a href="#Pg_254">254</a></li>
+<li>Rubric, <a href="#Pg_56">56</a></li>
+<li>Rut-tetet, <a href="#Pg_32">32-6</a></li>
+</ul>
+
+<h2 class="index-letter">S</h2>
+
+<ul>
+<li>Sa, <a href="#Pg_216">216</a></li>
+<li>Sacrifices, <a href="#Pg_247">247</a></li>
+<li>Saah, <a href="#Pg_23">23</a></li>
+<li>S&#257;ara, <a href="#Pg_112">112</a></li>
+<li>S&#257;hal, <a href="#Pg_83">83</a></li>
+<li>S&#257;hu, <a href="#Pg_14">14</a></li>
+<li>Sahur&#257;, <a href="#Pg_126">126</a></li>
+<li>Sa&iuml;s, <a href="#Pg_122">122</a>, <a href="#Pg_124">124</a>, <a href="#Pg_245">245</a></li>
+<li>Sakhabu, <a href="#Pg_32">32</a></li>
+<li>Sakk&#257;rah, <a href="#Pg_4">4</a>, <a href="#Pg_9">9</a>, <a href="#Pg_10">10</a>, <a href="#Pg_245">245</a></li>
+<li>Salt Papyrus, <a href="#Pg_253">253</a></li>
+<li>Salvation, <a href="#Pg_59">59</a></li>
+<li>Sameref, <a href="#Pg_13">13</a></li>
+<li>Sanctuary of God, <a href="#Pg_229">229</a></li>
+<li>Sandals, town of, <a href="#Pg_88">88</a></li>
+<li>Sanehat, travels of, <a href="#Pg_155">155 ff.</a></li>
+<li>Sapti, <a href="#Pg_32">32</a></li>
+<li>Sar&#257;bit al-Kh&#257;dim, <a href="#Pg_208">208</a></li>
+<li>Satet, <a href="#Pg_141">141</a></li>
+<li>Satiu, <a href="#Pg_156">156</a>, <a href="#Pg_157">157</a></li>
+<li>Scarab, the heart, <a href="#Pg_50">50</a></li>
+<li>Scents, <a href="#Pg_11">11</a></li>
+<li>Sceptre; <a href="#Pg_14">14</a></li>
+<li> &mdash;amulet of, <a href="#Pg_43">43</a></li>
+<li>School, <a href="#Pg_231">231</a></li>
+<li> &mdash;schools, <a href="#Pg_7">7</a></li>
+<li>Scorpions, the Seven, <a href="#Pg_88">88</a></li>
+<li>Scribe, <a href="#Pg_2">2</a>, <a href="#Pg_230">230</a>, <a href="#Pg_257">257</a></li>
+<li>Scriptures, <a href="#Pg_7">7</a></li>
+<li>Seal, clay, <a href="#Pg_7">7</a></li>
+<li>Seasons, <a href="#Pg_1">1</a></li>
+<li>Sea of Truth, <a href="#Pg_172">172</a></li>
+<li>Seba, a devil, <a href="#Pg_48">48</a>, <a href="#Pg_63">63</a>, <a href="#Pg_215">215</a>, <a href="#Pg_223">223</a></li>
+<li>Sebek, <a href="#Pg_164">164</a></li>
+<li>Sebur, <a href="#Pg_15">15</a></li>
+<li>Sehetepabr&#257;, <a href="#Pg_155">155</a>, <a href="#Pg_157">157</a></li>
+<li>Seker, <a href="#Pg_43">43</a>, <a href="#Pg_44">44</a>, <a href="#Pg_46">46</a>, <a href="#Pg_49">49</a>, <a href="#Pg_221">221</a></li>
+<li> &mdash;Boat, <a href="#Pg_46">46</a></li>
+<li> &mdash;Osiris, <a href="#Pg_149">149</a></li>
+<li>Sekhem, <a href="#Pg_91">91</a>, <a href="#Pg_151">151</a></li>
+<li>Sekhet Aaru, <a href="#Pg_41">41</a>, <a href="#Pg_45">45</a>, <a href="#Pg_74">74</a></li>
+<li> &mdash;Hemat, <a href="#Pg_169">169</a>, <a href="#Pg_170">170</a>, <a href="#Pg_184">184</a></li>
+<li> &mdash;Hetep, <a href="#Pg_41">41</a>, <a href="#Pg_74">74</a></li>
+<li>Sekhmet, <a href="#Pg_157">157</a>, <a href="#Pg_175">175</a>, <a href="#Pg_248">248</a></li>
+<li>Sektet, <a href="#Pg_123">123</a></li>
+<li> &mdash;Boat, <a href="#Pg_218">218</a></li>
+<li>Sekti, <a href="#Pg_73">73</a></li>
+<li>Sem, <a href="#Pg_13">13</a></li>
+<li>Seman, <a href="#Pg_14">14</a></li>
+<li>Semnah, <a href="#Pg_101">101</a></li>
+<li>Semsuu, <a href="#Pg_164">164</a></li>
+<li>Semt Ament, <a href="#Pg_44">44</a></li>
+<li>Semti, <a href="#Pg_38">38</a></li>
+<li>Seneferu, <a href="#Pg_27">27</a>, <a href="#Pg_28">28</a>, <a href="#Pg_29">29</a>, <a href="#Pg_100">100</a>, <a href="#Pg_156">156</a></li>
+<li>Senmut, <a href="#Pg_208">208</a></li>
+<li>Senut, <a href="#Pg_151">151</a></li>
+<li>Sep, <a href="#Pg_13">13</a></li>
+<li>Sept, <a href="#Pg_57">57</a>, <a href="#Pg_85">85</a></li>
+<li>Septet, <a href="#Pg_20">20</a></li>
+<li>Seqenenr&#257;, <a href="#Pg_140">140</a>, <a href="#Pg_254">254</a></li>
+<li>Serapis, <a href="#Pg_149">149</a></li>
+<li>Serpent 30 cubits long, <a href="#Pg_209">209</a></li>
+<li>Serpents, spells against, <a href="#Pg_43">43</a></li>
+<li>Serqet, <a href="#Pg_57">57</a>, <a href="#Pg_91">91</a>, <a href="#Pg_220">220</a></li>
+<li>Set, <a href="#Pg_13">13</a>, <a href="#Pg_15">15</a>, <a href="#Pg_18">18</a>, <a href="#Pg_20">20</a>, <a href="#Pg_21">21</a>, <a href="#Pg_33">33</a>, <a href="#Pg_48">48</a>, <a href="#Pg_65">65</a>, <a href="#Pg_68">68</a>, <a href="#Pg_69">69</a>, <a href="#Pg_79">79</a>, <a href="#Pg_80">80</a>, <a href="#Pg_81">81</a>, <a href="#Pg_87">87</a>, <a href="#Pg_88">88</a>, <a href="#Pg_90">90</a>, <a href="#Pg_92">92</a>, <a href="#Pg_218">218</a>, <a href="#Pg_220">220</a></li>
+<li> &mdash;vilifies Osiris, <a href="#Pg_2">2</a></li>
+<li>Setcher, <a href="#Pg_128">128</a></li>
+<li>Setem, <a href="#Pg_63">63</a></li>
+<li>Seti I, <a href="#Pg_71">71</a>, <a href="#Pg_99">99</a>, <a href="#Pg_246">246</a>, <a href="#Pg_247">247</a>, <a href="#Pg_249">249</a></li>
+<li>Set-nekht, <a href="#Pg_111">111</a></li>
+<li>Setu, <a href="#Pg_133">133</a></li>
+<li>Shadow, <a href="#Pg_192">192</a></li>
+<li>Shaiqaemanu, <a href="#Pg_123">123</a></li>
+<li>Shaiu, <a href="#Pg_112">112</a></li>
+<li>Sharhana, <a href="#Pg_141">141</a></li>
+<li>Shartanau, <a href="#Pg_110">110</a>, <a href="#Pg_112">112</a>, <a href="#Pg_114">114</a></li>
+<li>Shasu, <a href="#Pg_112">112</a>, <a href="#Pg_144">144</a></li>
+<li>Sheepskin, <a href="#Pg_4">4</a></li>
+<li>Sh&#275;kh of caravans, <a href="#Pg_131">131</a></li>
+<li>Shemmu, <a href="#Pg_76">76</a>, <a href="#Pg_151">151</a>, <a href="#Pg_152">152</a></li>
+<li>Shemit, <a href="#Pg_50">50</a></li>
+<li>Shent, <a href="#Pg_154">154</a></li>
+<li>Shepherd of Israel, <a href="#Pg_240">240</a></li>
+<li>Shepseskaf, <a href="#Pg_126">126</a></li>
+<li>Shert, <a href="#Pg_129">129</a></li>
+<li>Shesmu, <a href="#Pg_22">22</a></li>
+<li>Ship, <a href="#Pg_208">208</a></li>
+<li> &mdash;wreck of, <a href="#Pg_208">208</a></li>
+<li>Shipwrecked traveller, story of, <a href="#Pg_207">207 ff.</a></li>
+<li>Shoemaker, <a href="#Pg_252">252</a></li>
+<li>Shu, <a href="#Pg_16">16</a>, <a href="#Pg_60">60</a>, <a href="#Pg_61">61</a>, <a href="#Pg_69">69</a>, <a href="#Pg_72">72</a>, <a href="#Pg_74">74</a>, <a href="#Pg_85">85</a>, <a href="#Pg_86">86</a>, <a href="#Pg_220">220</a></li>
+<li> &mdash;Hymn to, <a href="#Pg_222">222</a></li>
+<li>Sidon, <a href="#Pg_189">189</a></li>
+<li>Silence, <a href="#Pg_227">227</a>, <a href="#Pg_231">231</a></li>
+<li>Silver-gold, <a href="#Pg_146">146</a></li>
+<li>Sinai, <a href="#Pg_102">102</a>, <a href="#Pg_114">114</a>, <a href="#Pg_145">145</a>, <a href="#Pg_208">208</a></li>
+<li>Sistra, <a href="#Pg_33">33</a>, <a href="#Pg_167">167</a></li>
+<li>S&#299;wah,, <a href="#Pg_71">71</a></li>
+<li>Six Great Houses, <a href="#Pg_127">127</a></li>
+
+<li>Skin for writing, <a href="#Pg_4">4</a>, <a href="#Pg_7">7</a>
+<span class="pagenum"><a name="Pg_270" id="Pg_270" title="Pg_270">[270]</a></span></li>
+
+<li>Sky-goddess, <a href="#Pg_18">18</a>, <a href="#Pg_20">20</a>, <a href="#Pg_44">44</a>, <a href="#Pg_47">47</a>, <a href="#Pg_69">69</a></li>
+<li>Slaughter, <a href="#Pg_43">43</a></li>
+<li>Smait fiends, <a href="#Pg_81">81</a></li>
+<li>Smamiu, <a href="#Pg_65">65</a></li>
+<li>Smaur, <a href="#Pg_24">24</a></li>
+<li>Smen, <a href="#Pg_21">21</a>, <a href="#Pg_248">248</a></li>
+<li>Smen Heru, <a href="#Pg_151">151</a></li>
+<li>Smendes, <a href="#Pg_185">185</a></li>
+<li>Smer, <a href="#Pg_13">13</a></li>
+<li>Snakes, <a href="#Pg_43">43</a></li>
+<li>Soane Museum, <a href="#Pg_247">247</a></li>
+<li>Solomon, <a href="#Pg_224">224</a></li>
+<li>Somaliland, <a href="#Pg_93">93</a>, <a href="#Pg_215">215</a></li>
+<li>Song of Solomon, <a href="#Pg_241">241</a></li>
+<li> &mdash;the Harper, <a href="#Pg_242">242</a></li>
+<li>Sothis, <a href="#Pg_20">20</a>, <a href="#Pg_24">24</a>, <a href="#Pg_85">85</a></li>
+<li>Soul, <a href="#Pg_46">46</a></li>
+<li> &mdash;of God, <a href="#Pg_43">43</a></li>
+<li> &mdash;of R&#257;, <a href="#Pg_45">45</a></li>
+<li> &mdash;of Shu, <a href="#Pg_61">61</a></li>
+<li> &mdash;rejoining body, <a href="#Pg_43">43</a></li>
+<li> &mdash;talk with, <a href="#Pg_231">231</a></li>
+<li>Souls of Anu, <a href="#Pg_20">20</a>, <a href="#Pg_43">43</a></li>
+<li> &mdash;of East, <a href="#Pg_43">43</a></li>
+<li> &mdash;of Khemenu, <a href="#Pg_43">43</a></li>
+<li> &mdash;of Nekhen, <a href="#Pg_43">43</a></li>
+<li> &mdash;of Pe, <a href="#Pg_43">43</a></li>
+<li> &mdash;of West, <a href="#Pg_43">43</a></li>
+<li>Spells, <a href="#Pg_12">12</a>, <a href="#Pg_41">41</a>, <a href="#Pg_250">250</a></li>
+<li> &mdash;against crocodiles, <a href="#Pg_57">57</a></li>
+<li> &mdash;engraved, <a href="#Pg_43">43</a></li>
+<li>Spirit-soul, <a href="#Pg_18">18</a>, <a href="#Pg_44">44</a></li>
+<li>Spirit-souls, <a href="#Pg_22">22</a></li>
+<li> &mdash;the Four, <a href="#Pg_21">21</a></li>
+<li>Spirits, evil, <a href="#Pg_246">246</a></li>
+<li> &mdash;of heaven, <a href="#Pg_61">61</a></li>
+<li> &mdash;of offerings, <a href="#Pg_11">11</a></li>
+<li>Stanley, Sir H.M., <a href="#Pg_25">25</a></li>
+<li>Star-gods, <a href="#Pg_21">21</a>, <a href="#Pg_46">46</a></li>
+<li>Stars, <a href="#Pg_62">62</a></li>
+<li> &mdash;imperishable, <a href="#Pg_24">24</a></li>
+<li>Sti, <a href="#Pg_141">141</a></li>
+<li>Stinking Face, <a href="#Pg_53">53</a>, <a href="#Pg_80">80</a></li>
+<li>Stone for writing upon, <a href="#Pg_4">4</a></li>
+<li>Stonemason, <a href="#Pg_251">251</a></li>
+<li>Stone of Abu, <a href="#Pg_85">85</a></li>
+<li> &mdash;of Truth, <a href="#Pg_60">60</a></li>
+<li>Stone-splitter, <a href="#Pg_25">25</a></li>
+<li>Storm, <a href="#Pg_208">208</a></li>
+<li>Storm-god, <a href="#Pg_189">189</a></li>
+<li>Stumbling in Tuat, <a href="#Pg_43">43</a></li>
+<li>S&#363;d&#257;n, <a href="#Pg_4">4</a>, <a href="#Pg_100">100</a>, <a href="#Pg_133">133</a>, <a href="#Pg_145">145</a>, <a href="#Pg_165">165</a>, <a href="#Pg_207">207</a>, <a href="#Pg_215">215</a></li>
+<li>Sin, <a href="#Pg_49">49</a></li>
+<li>Sui, <a href="#Pg_56">56</a></li>
+<li>Sun-god, <a href="#Pg_15">15</a>, <a href="#Pg_18">18</a>, <a href="#Pg_19">19</a>, <a href="#Pg_39">39</a>, <a href="#Pg_57">57</a>, <a href="#Pg_68">68</a>, <a href="#Pg_70">70</a>, <a href="#Pg_199">199</a>, <a href="#Pg_200">200</a>, <a href="#Pg_245">245</a>, <a href="#Pg_250">250</a></li>
+<li> &mdash;Hymn to, <a href="#Pg_42">42</a>, <a href="#Pg_220">220</a></li>
+<li>Sutekh, <a href="#Pg_189">189</a></li>
+<li>Suten ta hetep, <a href="#Pg_149">149</a></li>
+<li>Swallow, <a href="#Pg_43">43</a></li>
+<li>Sycamore, <a href="#Pg_89">89</a>, <a href="#Pg_241">241</a></li>
+<li>Syene, <a href="#Pg_165">165</a></li>
+<li>Symbols, writing, <a href="#Pg_1">1</a></li>
+<li>Syria, <a href="#Pg_102">102</a>, <a href="#Pg_108">108</a>, <a href="#Pg_114">114</a>, <a href="#Pg_125">125</a>, <a href="#Pg_129">129</a>, <a href="#Pg_143">143</a>, <a href="#Pg_185">185</a>, <a href="#Pg_192">192</a>, <a href="#Pg_238">238</a></li>
+</ul>
+
+<h2 class="index-letter">T</h2>
+
+<ul>
+<li>Table of Offerings, <a href="#Pg_18">18</a></li>
+<li>Taboo, <a href="#Pg_51">51</a>, <a href="#Pg_56">56</a>, <a href="#Pg_57">57</a></li>
+<li>Tafnekht, <a href="#Pg_117">117</a>, <a href="#Pg_119">119</a>, <a href="#Pg_121">121</a>, <a href="#Pg_123">123</a>, <a href="#Pg_124">124</a></li>
+<li>Taha, <a href="#Pg_88">88</a></li>
+<li>Taherstanef, <a href="#Pg_44">44</a></li>
+<li>Tait, <a href="#Pg_113">113</a></li>
+<li>Taiutchait, <a href="#Pg_117">117</a></li>
+<li>Tale of Two Brothers, <a href="#Pg_196">196 ff.</a></li>
+<li>Talismans, <a href="#Pg_147">147</a></li>
+<li>Talk, subjects of, <a href="#Pg_230">230</a></li>
+<li>Tamera, <a href="#Pg_53">53</a>, <a href="#Pg_110">110</a>, <a href="#Pg_111">111</a>, <a href="#Pg_112">112</a>, <a href="#Pg_164">164</a>, <a href="#Pg_167">167</a></li>
+<li>Tambourines, <a href="#Pg_64">64</a></li>
+<li> &mdash;women, <a href="#Pg_152">152</a></li>
+<li>Tanauna, <a href="#Pg_112">112</a></li>
+<li>Tanis, <a href="#Pg_81">81</a>, <a href="#Pg_185">185</a></li>
+<li>Tashenatit, <a href="#Pg_59">59</a></li>
+<li>Taskmasters, <a href="#Pg_50">50</a></li>
+<li>Taste, <a href="#Pg_220">220</a></li>
+<li>Ta-sti, <a href="#Pg_77">77</a>, <a href="#Pg_106">106</a>, <a href="#Pg_109">109</a></li>
+<li>Ta-tchesert, <a href="#Pg_47">47</a>, <a href="#Pg_48">48</a>, <a href="#Pg_64">64</a></li>
+<li>Ta-tehen, <a href="#Pg_119">119</a></li>
+<li>Ta-Tenn, <a href="#Pg_115">115</a></li>
+<li>Tatu (Busiris), <a href="#Pg_44">44</a>, <a href="#Pg_45">45</a>, <a href="#Pg_46">46</a>, <a href="#Pg_61">61</a></li>
+<li>Tatunen, <a href="#Pg_47">47</a></li>
+<li>Tax gatherers, <a href="#Pg_7">7</a></li>
+<li>Tchah, <a href="#Pg_108">108</a>, <a href="#Pg_144">144</a></li>
+<li>Tchakar-B&#257;l, <a href="#Pg_186">186</a>, <a href="#Pg_193">193</a></li>
+<li>Tchakaru, <a href="#Pg_185">185</a>, <a href="#Pg_194">194</a></li>
+<li>Tchal, <a href="#Pg_81">81</a></li>
+<li>Tch&#257;n, <a href="#Pg_185">185</a></li>
+<li>Tch&#257;r, <a href="#Pg_81">81</a></li>
+<li>Tchatcham&#257;nkh, <a href="#Pg_27">27</a>, <a href="#Pg_28">28</a>, <a href="#Pg_29">29</a>, <a href="#Pg_34">34</a>, <a href="#Pg_36">36</a></li>
+<li>Tchatchau, <a href="#Pg_50">50</a>, <a href="#Pg_164">164</a></li>
+<li>Tcheser, <a href="#Pg_242">242</a></li>
+<li> &mdash;and famine, <a href="#Pg_183">183</a></li>
+<li>Tcheserkar&#257;, <a href="#Pg_142">142</a>, <a href="#Pg_144">144</a></li>
+<li>Tcheser tcheseru, <a href="#Pg_146">146</a></li>
+<li>Tcheser-tep, <a href="#Pg_22">22</a></li>
+<li>Tefen, <a href="#Pg_88">88</a>, <a href="#Pg_89">89</a></li>
+<li>Tefnut, <a href="#Pg_18">18</a>, <a href="#Pg_69">69</a>, <a href="#Pg_72">72</a>, <a href="#Pg_89">89</a>, <a href="#Pg_220">220</a>, <a href="#Pg_222">222</a></li>
+<li>Tehnah, <a href="#Pg_119">119</a></li>
+<li>Tehuti (god), <a href="#Pg_1">1</a></li>
+<li> &mdash;autobiography of, <a href="#Pg_145">145 ff.</a></li>
+<li> &mdash;em heb, <a href="#Pg_93">93</a></li>
+<li> &mdash;Nekht, <a href="#Pg_170">170-4</a></li>
+<li>Tem, Temu, <a href="#Pg_19">19</a>, <a href="#Pg_22">22</a>, <a href="#Pg_39">39</a>, <a href="#Pg_56">56</a>, <a href="#Pg_57">57</a>, <a href="#Pg_60">60</a>, <a href="#Pg_67">67</a>, <a href="#Pg_76">76</a>, <a href="#Pg_77">77</a>, <a href="#Pg_91">91</a>, <a href="#Pg_111">111</a>, <a href="#Pg_116">116</a>, <a href="#Pg_121">121</a>, <a href="#Pg_123">123</a>, <a href="#Pg_164">164</a>, <a href="#Pg_215">215</a>, <a href="#Pg_218">218</a>, <a href="#Pg_221">221</a>, <a href="#Pg_223">223</a></li>
+<li>Temple of Aged One, <a href="#Pg_48">48</a></li>
+<li> &mdash;of Millions of Years, <a href="#Pg_146">146</a></li>
+
+<li>Temple of the Soul, <a href="#Pg_47">47</a>
+<span class="pagenum"><a name="Pg_271" id="Pg_271" title="Pg_271">[271]</a></span></li>
+
+<li>Temu-Heru-Khuti, <a href="#Pg_217">217</a></li>
+<li>Temu Khepera, <a href="#Pg_218">218</a></li>
+<li>Tenen, <a href="#Pg_154">154</a></li>
+<li>Tep, <a href="#Pg_253">253</a></li>
+<li>Terres, <a href="#Pg_133">133</a></li>
+<li>Tet amulet of Isis, <a href="#Pg_43">43</a>, <a href="#Pg_56">56</a></li>
+<li> &mdash;pillar, <a href="#Pg_43">43</a>, <a href="#Pg_151">151</a></li>
+<li>Teta, <a href="#Pg_9">9</a>, <a href="#Pg_127">127</a></li>
+<li> &mdash;the magician, <a href="#Pg_29">29</a>, <a href="#Pg_30">30</a>, <a href="#Pg_31">31</a>, <a href="#Pg_32">32</a>, <a href="#Pg_33">33</a>, <a href="#Pg_36">36</a></li>
+<li>Teta&#257;n, <a href="#Pg_142">142</a></li>
+<li>Tet-Seneferu, <a href="#Pg_29">29</a>, <a href="#Pg_30">30</a></li>
+<li>Thaiemhetep, <a href="#Pg_149">149 ff.</a></li>
+<li>Thakra, <a href="#Pg_112">112</a></li>
+<li>Thebans, <a href="#Pg_67">67</a></li>
+<li>Thebes, <a href="#Pg_68">68</a>, <a href="#Pg_79">79</a>, <a href="#Pg_92">92</a>, <a href="#Pg_93">93</a>, <a href="#Pg_104">104</a>, <a href="#Pg_109">109</a>, <a href="#Pg_118">118</a>, <a href="#Pg_119">119</a>, <a href="#Pg_161">161</a>, <a href="#Pg_165">165</a>, <a href="#Pg_194">194</a>, <a href="#Pg_219">219</a>, <a href="#Pg_220">220</a>, <a href="#Pg_241">241</a>, <a href="#Pg_242">242</a>, <a href="#Pg_245">245</a>, <a href="#Pg_249">249</a></li>
+<li>Thehenu, <a href="#Pg_109">109</a>, <a href="#Pg_156">156</a>;</li>
+<li> &mdash;oil of, <a href="#Pg_18">18</a></li>
+<li>Thekansh, <a href="#Pg_117">117</a></li>
+<li>Themeh, <a href="#Pg_128">128</a>, <a href="#Pg_133">133</a>, <a href="#Pg_157">157</a></li>
+<li>Themehu, <a href="#Pg_156">156</a></li>
+<li>Thenn, <a href="#Pg_165">165</a></li>
+<li>Thennu, <a href="#Pg_159">159</a>, <a href="#Pg_160">160</a>, <a href="#Pg_162">162</a></li>
+<li>Thent Amen, <a href="#Pg_185">185</a>, <a href="#Pg_188">188</a>, <a href="#Pg_191">191</a></li>
+<li> &mdash;Mut, <a href="#Pg_194">194</a></li>
+<li>Thentta&#257;mu, <a href="#Pg_141">141</a></li>
+<li>Thes, <a href="#Pg_138">138</a></li>
+<li>Thest, <a href="#Pg_129">129</a></li>
+<li>Thetet, <a href="#Pg_88">88</a>, <a href="#Pg_89">89</a></li>
+<li>Thetha, Autobiography of, <a href="#Pg_137">137 ff.</a></li>
+<li>Thieves, prosecution of, <a href="#Pg_254">254</a></li>
+<li>This, <a href="#Pg_138">138</a></li>
+<li>Thoth, <a href="#Pg_1">1-4</a>, <a href="#Pg_13">13</a>, <a href="#Pg_29">29</a>, <a href="#Pg_30">30</a>, <a href="#Pg_32">32</a>, <a href="#Pg_37">37</a>, <a href="#Pg_43">43</a>, <a href="#Pg_45">45</a>, <a href="#Pg_47">47</a>, <a href="#Pg_48">48</a>, <a href="#Pg_50">50</a>, <a href="#Pg_55">55</a>, <a href="#Pg_56">56</a>, <a href="#Pg_60">60</a>, <a href="#Pg_61">61</a>, <a href="#Pg_67">67</a>, <a href="#Pg_78">78</a>, <a href="#Pg_82">82</a>, <a href="#Pg_84">84</a>, <a href="#Pg_87">87</a>, <a href="#Pg_88">88</a>, <a href="#Pg_91">91</a>, <a href="#Pg_92">92</a>, <a href="#Pg_120">120</a>, <a href="#Pg_151">151</a>, <a href="#Pg_176">176</a>, <a href="#Pg_207">207</a>, <a href="#Pg_218">218</a>, <a href="#Pg_220">220</a>, <a href="#Pg_222">222</a>, <a href="#Pg_248">248</a></li>
+<li> &mdash;city of, <a href="#Pg_39">39</a></li>
+<li>Thothmes I, <a href="#Pg_103">103</a>, <a href="#Pg_144">144</a>, <a href="#Pg_145">145</a></li>
+<li> &mdash;II, <a href="#Pg_102">102</a>, <a href="#Pg_103">103</a>, <a href="#Pg_144">144</a></li>
+<li> &mdash;III, <a href="#Pg_99">99</a>, <a href="#Pg_103">103</a>, <a href="#Pg_106">106</a>, <a href="#Pg_144">144</a>, <a href="#Pg_145">145</a>, <a href="#Pg_154">154</a></li>
+<li>Throne, crystal, <a href="#Pg_24">24</a></li>
+<li>Thunders, <a href="#Pg_250">250</a></li>
+<li>Thunderstorm, <a href="#Pg_18">18</a></li>
+<li>Tomb, <a href="#Pg_42">42</a>, <a href="#Pg_242">242</a></li>
+<li>Tongue, <a href="#Pg_230">230</a></li>
+<li>Transformations, <a href="#Pg_43">43</a></li>
+<li>Transmutation of offerings, <a href="#Pg_17">17</a>, <a href="#Pg_49">49</a></li>
+<li>Tree of Life, <a href="#Pg_220">220</a></li>
+<li>Triad, <a href="#Pg_69">69</a></li>
+<li>Truth, <a href="#Pg_47">47</a>, <a href="#Pg_48">48</a>, <a href="#Pg_66">66</a>, <a href="#Pg_218">218</a>, <a href="#Pg_221">221</a>, <a href="#Pg_236">236</a>, <a href="#Pg_249">249</a></li>
+<li>Truth, goddess of, <a href="#Pg_61">61</a></li>
+<li> &mdash;Hall of, <a href="#Pg_60">60</a></li>
+<li> &mdash;Lake of, <a href="#Pg_54">54</a></li>
+<li> &mdash;Stone of, <a href="#Pg_60">60</a></li>
+<li>Tuat, <a href="#Pg_11">11</a>, <a href="#Pg_41">41</a>, <a href="#Pg_43">43</a>, <a href="#Pg_60">60</a>, <a href="#Pg_61">61</a>, <a href="#Pg_115">115</a>, <a href="#Pg_219">219</a>, <a href="#Pg_244">244</a>, <a href="#Pg_245">245</a>, <a href="#Pg_247">247</a></li>
+<li> &mdash;chamber, <a href="#Pg_17">17</a>, <a href="#Pg_123">123</a>, <a href="#Pg_151">151</a></li>
+<li> &mdash;described, <a href="#Pg_40">40</a>, <a href="#Pg_56">56</a></li>
+<li>Tuataua ships, <a href="#Pg_100">100</a></li>
+<li>Tuauf, Precepts of, <a href="#Pg_250">250</a></li>
+<li>Tuf, <a href="#Pg_20">20</a></li>
+<li>Turin Papyri, <a href="#Pg_37">37</a>, <a href="#Pg_99">99</a></li>
+<li>Turquoise, <a href="#Pg_238">238</a></li>
+<li>Two Brothers, the, <a href="#Pg_109">109</a>, <a href="#Pg_196">196</a></li>
+<li> &mdash;ears of king, <a href="#Pg_151">151</a></li>
+<li> &mdash;eyes of king, <a href="#Pg_151">151</a></li>
+<li> &mdash;Lands, <a href="#Pg_115">115</a></li>
+<li> &mdash;Men, <a href="#Pg_218">218</a></li>
+<li> &mdash;Sisters, <a href="#Pg_109">109</a></li>
+<li> &mdash;Treasuries, <a href="#Pg_148">148</a></li>
+<li>Tyre, <a href="#Pg_186">186</a></li>
+</ul>
+
+<h2 class="index-letter">U</h2>
+
+<ul>
+<li>Uah&#257;nkh, <a href="#Pg_137">137</a>, <a href="#Pg_138">138</a>, <a href="#Pg_139">139</a></li>
+<li>Uarkathar, <a href="#Pg_189">189</a></li>
+<li>U&#257;rt, <a href="#Pg_129">129</a></li>
+<li>Uartha, <a href="#Pg_186">186</a></li>
+<li>Uasheshu, <a href="#Pg_112">112</a></li>
+<li>Uatchet, <a href="#Pg_60">60</a>, <a href="#Pg_79">79</a>, <a href="#Pg_82">82</a>, <a href="#Pg_162">162</a></li>
+<li>Uatch-merti, <a href="#Pg_57">57</a></li>
+<li>Uatchti, <a href="#Pg_215">215</a></li>
+<li>Uauat, <a href="#Pg_128">128</a>, <a href="#Pg_131">131</a>, <a href="#Pg_208">208</a></li>
+<li>Uauatet, <a href="#Pg_77">77</a>, <a href="#Pg_82">82</a>, <a href="#Pg_84">84</a></li>
+<li>Ubaaner, <a href="#Pg_25">25</a>, <a href="#Pg_26">26</a>, <a href="#Pg_27">27</a>, <a href="#Pg_36">36</a></li>
+<li>Uhat, <a href="#Pg_133">133</a></li>
+<li>Un, <a href="#Pg_119">119</a></li>
+<li>Una, Autobiography of, <a href="#Pg_127">127 ff.</a></li>
+<li>Unas, <a href="#Pg_9">9</a>, <a href="#Pg_18">18</a>, <a href="#Pg_20">20</a>, <a href="#Pg_21">21</a>, <a href="#Pg_22">22</a></li>
+<li>Understanding, <a href="#Pg_220">220</a></li>
+<li>Unguents, the Seven, <a href="#Pg_13">13</a>, <a href="#Pg_243">243</a></li>
+<li>Un-Nefer, <a href="#Pg_44">44</a>, <a href="#Pg_45">45</a>, <a href="#Pg_46">46</a>, <a href="#Pg_51">51</a>, <a href="#Pg_63">63</a>, <a href="#Pg_65">65</a>, <a href="#Pg_67">67</a></li>
+<li>Unti, <a href="#Pg_40">40</a></li>
+<li>Unuamen, Travels of, <a href="#Pg_185">185 ff.</a></li>
+<li>Upuatu, <a href="#Pg_21">21</a></li>
+<li>Ur-kherp-hem, <a href="#Pg_152">152</a>, <a href="#Pg_153">153</a></li>
+<li>Urmau, <a href="#Pg_32">32</a></li>
+<li>Urrit, <a href="#Pg_164">164</a></li>
+<li>Urrt Crown, <a href="#Pg_15">15</a>, <a href="#Pg_46">46</a>, <a href="#Pg_215">215</a>, <a href="#Pg_216">216</a></li>
+<li>Userhat, <a href="#Pg_185">185</a></li>
+<li>Userkaf, <a href="#Pg_36">36</a>, <a href="#Pg_126">126</a></li>
+<li>Userenr&#257;, <a href="#Pg_127">127</a></li>
+<li>Usert, <a href="#Pg_89">89</a></li>
+<li>Usertsen I, <a href="#Pg_135">135</a>, <a href="#Pg_155">155</a></li>
+<li> &mdash;III, <a href="#Pg_99">99</a>, <a href="#Pg_101">101</a>, <a href="#Pg_152">152</a></li>
+<li>Uthentiu, <a href="#Pg_109">109</a></li>
+</ul>
+
+<h2 class="index-letter">V</h2>
+
+<ul>
+<li>Valley of Acacia, <a href="#Pg_200">200</a>, <a href="#Pg_201">201</a>, <a href="#Pg_203">203</a>
+<span class="pagenum"><a name="Pg_272" id="Pg_272" title="Pg_272">[272]</a></span></li>
+
+<li>Vegetation, <a href="#Pg_70">70</a></li>
+<li>Venus, <a href="#Pg_24">24</a></li>
+<li>Vignettes of Book of the Dead, <a href="#Pg_39">39</a></li>
+<li>Vital power, <a href="#Pg_11">11</a></li>
+<li>Vulture amulet, <a href="#Pg_43">43</a></li>
+</ul>
+
+<h2 class="index-letter">W</h2>
+
+<ul>
+<li>W&#257;d&#299; an-Natr&#363;n, <a href="#Pg_169">169</a></li>
+<li>W&#257;d&#299; Halfah, <a href="#Pg_101">101</a></li>
+<li> &mdash;Magh&#257;rah, <a href="#Pg_208">208</a></li>
+<li>Washerman, <a href="#Pg_252">252</a></li>
+<li>Water, boiling, <a href="#Pg_43">43</a></li>
+<li> &mdash;celestial, <a href="#Pg_216">216</a></li>
+<li> &mdash;holy, <a href="#Pg_60">60</a>, <a href="#Pg_66">66</a></li>
+<li> &mdash;offering, <a href="#Pg_229">229</a></li>
+<li> &mdash;supply, <a href="#Pg_43">43</a></li>
+<li> &mdash;fowl, <a href="#Pg_19">19</a></li>
+<li>Wax figures, <a href="#Pg_68">68</a></li>
+<li>Weighing of words, <a href="#Pg_22">22</a></li>
+<li>West, souls of, <a href="#Pg_43">43</a></li>
+<li>Westcar Papyrus, <a href="#Pg_25">25</a></li>
+<li>Wheat, <a href="#Pg_45">45</a></li>
+<li>Whip, <a href="#Pg_215">215</a></li>
+<li>Whirlwind, <a href="#Pg_250">250</a></li>
+<li>White Wall, <a href="#Pg_121">121</a>, <a href="#Pg_151">151</a>, <a href="#Pg_153">153</a></li>
+<li>Wife, burning of a, <a href="#Pg_27">27</a></li>
+<li> &mdash;duties to, <a href="#Pg_227">227</a></li>
+<li>Wine, <a href="#Pg_17">17</a></li>
+<li>Winged Disk, <a href="#Pg_77">77</a></li>
+<li>Wisdom, <a href="#Pg_227">227</a></li>
+<li>Wolf-god, <a href="#Pg_57">57</a></li>
+<li>Woman, the strange, <a href="#Pg_228">228</a></li>
+<li>Wood for writing upon, <a href="#Pg_4">4</a></li>
+<li>Words, ill-natured, <a href="#Pg_230">230</a></li>
+<li> &mdash;of power, <a href="#Pg_41">41</a>, <a href="#Pg_42">42</a>, <a href="#Pg_75">75</a>, <a href="#Pg_246">246</a></li>
+<li>Work, importance of, <a href="#Pg_227">227</a></li>
+<li> &mdash;to avoid, <a href="#Pg_42">42</a></li>
+<li>Worms in tomb, <a href="#Pg_43">43</a></li>
+<li>Writing, boards for, <a href="#Pg_7">7</a></li>
+<li> &mdash;exercises in, <a href="#Pg_7">7</a></li>
+<li> &mdash;three kinds of, <a href="#Pg_1">1 ff.</a></li>
+<li> &mdash;sacred, <a href="#Pg_1">1</a></li>
+<li> &mdash;materials, <a href="#Pg_4">4</a></li>
+</ul>
+
+<h2 class="index-letter">Z</h2>
+
+<ul>
+<li>Zoan, <a href="#Pg_81">81</a>, <a href="#Pg_185">185</a></li>
+</ul>
+
+<p class="return"><a href="#contents">[TABLE OF CONTENTS]</a><br /><br /></p>
+
+<hr style="width: 65%;" />
+
+<p class="center">Printed by <span class="smcap">Ballantyne, Hanson &amp; Co.</span><br />
+at Paul's Work, Edinburgh</p>
+
+
+
+
+
+
+
+
+<pre>
+
+
+
+
+
+End of the Project Gutenberg EBook of The Literature of the Ancient Egyptians
+by E. A. Wallis Budge
+
+*** END OF THIS PROJECT GUTENBERG EBOOK EGYPTIAN LITERATURE ***
+
+***** This file should be named 15932-h.htm or 15932-h.zip *****
+This and all associated files of various formats will be found in:
+        https://www.gutenberg.org/1/5/9/3/15932/
+
+Produced by Jonathan Ingram, Peter Barozzi and the Online
+Distributed Proofreading Team.
+
+
+Updated editions will replace the previous one--the old editions
+will be renamed.
+
+Creating the works from public domain print editions means that no
+one owns a United States copyright in these works, so the Foundation
+(and you!) can copy and distribute it in the United States without
+permission and without paying copyright royalties.  Special rules,
+set forth in the General Terms of Use part of this license, apply to
+copying and distributing Project Gutenberg-tm electronic works to
+protect the PROJECT GUTENBERG-tm concept and trademark.  Project
+Gutenberg is a registered trademark, and may not be used if you
+charge for the eBooks, unless you receive specific permission.  If you
+do not charge anything for copies of this eBook, complying with the
+rules is very easy.  You may use this eBook for nearly any purpose
+such as creation of derivative works, reports, performances and
+research.  They may be modified and printed and given away--you may do
+practically ANYTHING with public domain eBooks.  Redistribution is
+subject to the trademark license, especially commercial
+redistribution.
+
+
+
+*** START: FULL LICENSE ***
+
+THE FULL PROJECT GUTENBERG LICENSE
+PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK
+
+To protect the Project Gutenberg-tm mission of promoting the free
+distribution of electronic works, by using or distributing this work
+(or any other work associated in any way with the phrase "Project
+Gutenberg"), you agree to comply with all the terms of the Full Project
+Gutenberg-tm License (available with this file or online at
+https://gutenberg.org/license).
+
+
+Section 1.  General Terms of Use and Redistributing Project Gutenberg-tm
+electronic works
+
+1.A.  By reading or using any part of this Project Gutenberg-tm
+electronic work, you indicate that you have read, understand, agree to
+and accept all the terms of this license and intellectual property
+(trademark/copyright) agreement.  If you do not agree to abide by all
+the terms of this agreement, you must cease using and return or destroy
+all copies of Project Gutenberg-tm electronic works in your possession.
+If you paid a fee for obtaining a copy of or access to a Project
+Gutenberg-tm electronic work and you do not agree to be bound by the
+terms of this agreement, you may obtain a refund from the person or
+entity to whom you paid the fee as set forth in paragraph 1.E.8.
+
+1.B.  "Project Gutenberg" is a registered trademark.  It may only be
+used on or associated in any way with an electronic work by people who
+agree to be bound by the terms of this agreement.  There are a few
+things that you can do with most Project Gutenberg-tm electronic works
+even without complying with the full terms of this agreement.  See
+paragraph 1.C below.  There are a lot of things you can do with Project
+Gutenberg-tm electronic works if you follow the terms of this agreement
+and help preserve free future access to Project Gutenberg-tm electronic
+works.  See paragraph 1.E below.
+
+1.C.  The Project Gutenberg Literary Archive Foundation ("the Foundation"
+or PGLAF), owns a compilation copyright in the collection of Project
+Gutenberg-tm electronic works.  Nearly all the individual works in the
+collection are in the public domain in the United States.  If an
+individual work is in the public domain in the United States and you are
+located in the United States, we do not claim a right to prevent you from
+copying, distributing, performing, displaying or creating derivative
+works based on the work as long as all references to Project Gutenberg
+are removed.  Of course, we hope that you will support the Project
+Gutenberg-tm mission of promoting free access to electronic works by
+freely sharing Project Gutenberg-tm works in compliance with the terms of
+this agreement for keeping the Project Gutenberg-tm name associated with
+the work.  You can easily comply with the terms of this agreement by
+keeping this work in the same format with its attached full Project
+Gutenberg-tm License when you share it without charge with others.
+
+1.D.  The copyright laws of the place where you are located also govern
+what you can do with this work.  Copyright laws in most countries are in
+a constant state of change.  If you are outside the United States, check
+the laws of your country in addition to the terms of this agreement
+before downloading, copying, displaying, performing, distributing or
+creating derivative works based on this work or any other Project
+Gutenberg-tm work.  The Foundation makes no representations concerning
+the copyright status of any work in any country outside the United
+States.
+
+1.E.  Unless you have removed all references to Project Gutenberg:
+
+1.E.1.  The following sentence, with active links to, or other immediate
+access to, the full Project Gutenberg-tm License must appear prominently
+whenever any copy of a Project Gutenberg-tm work (any work on which the
+phrase "Project Gutenberg" appears, or with which the phrase "Project
+Gutenberg" is associated) is accessed, displayed, performed, viewed,
+copied or distributed:
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+1.E.2.  If an individual Project Gutenberg-tm electronic work is derived
+from the public domain (does not contain a notice indicating that it is
+posted with permission of the copyright holder), the work can be copied
+and distributed to anyone in the United States without paying any fees
+or charges.  If you are redistributing or providing access to a work
+with the phrase "Project Gutenberg" associated with or appearing on the
+work, you must comply either with the requirements of paragraphs 1.E.1
+through 1.E.7 or obtain permission for the use of the work and the
+Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or
+1.E.9.
+
+1.E.3.  If an individual Project Gutenberg-tm electronic work is posted
+with the permission of the copyright holder, your use and distribution
+must comply with both paragraphs 1.E.1 through 1.E.7 and any additional
+terms imposed by the copyright holder.  Additional terms will be linked
+to the Project Gutenberg-tm License for all works posted with the
+permission of the copyright holder found at the beginning of this work.
+
+1.E.4.  Do not unlink or detach or remove the full Project Gutenberg-tm
+License terms from this work, or any files containing a part of this
+work or any other work associated with Project Gutenberg-tm.
+
+1.E.5.  Do not copy, display, perform, distribute or redistribute this
+electronic work, or any part of this electronic work, without
+prominently displaying the sentence set forth in paragraph 1.E.1 with
+active links or immediate access to the full terms of the Project
+Gutenberg-tm License.
+
+1.E.6.  You may convert to and distribute this work in any binary,
+compressed, marked up, nonproprietary or proprietary form, including any
+word processing or hypertext form.  However, if you provide access to or
+distribute copies of a Project Gutenberg-tm work in a format other than
+"Plain Vanilla ASCII" or other format used in the official version
+posted on the official Project Gutenberg-tm web site (www.gutenberg.org),
+you must, at no additional cost, fee or expense to the user, provide a
+copy, a means of exporting a copy, or a means of obtaining a copy upon
+request, of the work in its original "Plain Vanilla ASCII" or other
+form.  Any alternate format must include the full Project Gutenberg-tm
+License as specified in paragraph 1.E.1.
+
+1.E.7.  Do not charge a fee for access to, viewing, displaying,
+performing, copying or distributing any Project Gutenberg-tm works
+unless you comply with paragraph 1.E.8 or 1.E.9.
+
+1.E.8.  You may charge a reasonable fee for copies of or providing
+access to or distributing Project Gutenberg-tm electronic works provided
+that
+
+- You pay a royalty fee of 20% of the gross profits you derive from
+     the use of Project Gutenberg-tm works calculated using the method
+     you already use to calculate your applicable taxes.  The fee is
+     owed to the owner of the Project Gutenberg-tm trademark, but he
+     has agreed to donate royalties under this paragraph to the
+     Project Gutenberg Literary Archive Foundation.  Royalty payments
+     must be paid within 60 days following each date on which you
+     prepare (or are legally required to prepare) your periodic tax
+     returns.  Royalty payments should be clearly marked as such and
+     sent to the Project Gutenberg Literary Archive Foundation at the
+     address specified in Section 4, "Information about donations to
+     the Project Gutenberg Literary Archive Foundation."
+
+- You provide a full refund of any money paid by a user who notifies
+     you in writing (or by e-mail) within 30 days of receipt that s/he
+     does not agree to the terms of the full Project Gutenberg-tm
+     License.  You must require such a user to return or
+     destroy all copies of the works possessed in a physical medium
+     and discontinue all use of and all access to other copies of
+     Project Gutenberg-tm works.
+
+- You provide, in accordance with paragraph 1.F.3, a full refund of any
+     money paid for a work or a replacement copy, if a defect in the
+     electronic work is discovered and reported to you within 90 days
+     of receipt of the work.
+
+- You comply with all other terms of this agreement for free
+     distribution of Project Gutenberg-tm works.
+
+1.E.9.  If you wish to charge a fee or distribute a Project Gutenberg-tm
+electronic work or group of works on different terms than are set
+forth in this agreement, you must obtain permission in writing from
+both the Project Gutenberg Literary Archive Foundation and Michael
+Hart, the owner of the Project Gutenberg-tm trademark.  Contact the
+Foundation as set forth in Section 3 below.
+
+1.F.
+
+1.F.1.  Project Gutenberg volunteers and employees expend considerable
+effort to identify, do copyright research on, transcribe and proofread
+public domain works in creating the Project Gutenberg-tm
+collection.  Despite these efforts, Project Gutenberg-tm electronic
+works, and the medium on which they may be stored, may contain
+"Defects," such as, but not limited to, incomplete, inaccurate or
+corrupt data, transcription errors, a copyright or other intellectual
+property infringement, a defective or damaged disk or other medium, a
+computer virus, or computer codes that damage or cannot be read by
+your equipment.
+
+1.F.2.  LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right
+of Replacement or Refund" described in paragraph 1.F.3, the Project
+Gutenberg Literary Archive Foundation, the owner of the Project
+Gutenberg-tm trademark, and any other party distributing a Project
+Gutenberg-tm electronic work under this agreement, disclaim all
+liability to you for damages, costs and expenses, including legal
+fees.  YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT
+LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE
+PROVIDED IN PARAGRAPH F3.  YOU AGREE THAT THE FOUNDATION, THE
+TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE
+LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR
+INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH
+DAMAGE.
+
+1.F.3.  LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a
+defect in this electronic work within 90 days of receiving it, you can
+receive a refund of the money (if any) you paid for it by sending a
+written explanation to the person you received the work from.  If you
+received the work on a physical medium, you must return the medium with
+your written explanation.  The person or entity that provided you with
+the defective work may elect to provide a replacement copy in lieu of a
+refund.  If you received the work electronically, the person or entity
+providing it to you may choose to give you a second opportunity to
+receive the work electronically in lieu of a refund.  If the second copy
+is also defective, you may demand a refund in writing without further
+opportunities to fix the problem.
+
+1.F.4.  Except for the limited right of replacement or refund set forth
+in paragraph 1.F.3, this work is provided to you 'AS-IS' WITH NO OTHER
+WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO
+WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE.
+
+1.F.5.  Some states do not allow disclaimers of certain implied
+warranties or the exclusion or limitation of certain types of damages.
+If any disclaimer or limitation set forth in this agreement violates the
+law of the state applicable to this agreement, the agreement shall be
+interpreted to make the maximum disclaimer or limitation permitted by
+the applicable state law.  The invalidity or unenforceability of any
+provision of this agreement shall not void the remaining provisions.
+
+1.F.6.  INDEMNITY - You agree to indemnify and hold the Foundation, the
+trademark owner, any agent or employee of the Foundation, anyone
+providing copies of Project Gutenberg-tm electronic works in accordance
+with this agreement, and any volunteers associated with the production,
+promotion and distribution of Project Gutenberg-tm electronic works,
+harmless from all liability, costs and expenses, including legal fees,
+that arise directly or indirectly from any of the following which you do
+or cause to occur: (a) distribution of this or any Project Gutenberg-tm
+work, (b) alteration, modification, or additions or deletions to any
+Project Gutenberg-tm work, and (c) any Defect you cause.
+
+
+Section  2.  Information about the Mission of Project Gutenberg-tm
+
+Project Gutenberg-tm is synonymous with the free distribution of
+electronic works in formats readable by the widest variety of computers
+including obsolete, old, middle-aged and new computers.  It exists
+because of the efforts of hundreds of volunteers and donations from
+people in all walks of life.
+
+Volunteers and financial support to provide volunteers with the
+assistance they need, is critical to reaching Project Gutenberg-tm's
+goals and ensuring that the Project Gutenberg-tm collection will
+remain freely available for generations to come.  In 2001, the Project
+Gutenberg Literary Archive Foundation was created to provide a secure
+and permanent future for Project Gutenberg-tm and future generations.
+To learn more about the Project Gutenberg Literary Archive Foundation
+and how your efforts and donations can help, see Sections 3 and 4
+and the Foundation web page at https://www.pglaf.org.
+
+
+Section 3.  Information about the Project Gutenberg Literary Archive
+Foundation
+
+The Project Gutenberg Literary Archive Foundation is a non profit
+501(c)(3) educational corporation organized under the laws of the
+state of Mississippi and granted tax exempt status by the Internal
+Revenue Service.  The Foundation's EIN or federal tax identification
+number is 64-6221541.  Its 501(c)(3) letter is posted at
+https://pglaf.org/fundraising.  Contributions to the Project Gutenberg
+Literary Archive Foundation are tax deductible to the full extent
+permitted by U.S. federal laws and your state's laws.
+
+The Foundation's principal office is located at 4557 Melan Dr. S.
+Fairbanks, AK, 99712., but its volunteers and employees are scattered
+throughout numerous locations.  Its business office is located at
+809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887, email
+business@pglaf.org.  Email contact links and up to date contact
+information can be found at the Foundation's web site and official
+page at https://pglaf.org
+
+For additional contact information:
+     Dr. Gregory B. Newby
+     Chief Executive and Director
+     gbnewby@pglaf.org
+
+
+Section 4.  Information about Donations to the Project Gutenberg
+Literary Archive Foundation
+
+Project Gutenberg-tm depends upon and cannot survive without wide
+spread public support and donations to carry out its mission of
+increasing the number of public domain and licensed works that can be
+freely distributed in machine readable form accessible by the widest
+array of equipment including outdated equipment.  Many small donations
+($1 to $5,000) are particularly important to maintaining tax exempt
+status with the IRS.
+
+The Foundation is committed to complying with the laws regulating
+charities and charitable donations in all 50 states of the United
+States.  Compliance requirements are not uniform and it takes a
+considerable effort, much paperwork and many fees to meet and keep up
+with these requirements.  We do not solicit donations in locations
+where we have not received written confirmation of compliance.  To
+SEND DONATIONS or determine the status of compliance for any
+particular state visit https://pglaf.org
+
+While we cannot and do not solicit contributions from states where we
+have not met the solicitation requirements, we know of no prohibition
+against accepting unsolicited donations from donors in such states who
+approach us with offers to donate.
+
+International donations are gratefully accepted, but we cannot make
+any statements concerning tax treatment of donations received from
+outside the United States.  U.S. laws alone swamp our small staff.
+
+Please check the Project Gutenberg Web pages for current donation
+methods and addresses.  Donations are accepted in a number of other
+ways including including checks, online payments and credit card
+donations.  To donate, please visit: https://pglaf.org/donate
+
+
+Section 5.  General Information About Project Gutenberg-tm electronic
+works.
+
+Professor Michael S. Hart was the originator of the Project Gutenberg-tm
+concept of a library of electronic works that could be freely shared
+with anyone.  For thirty years, he produced and distributed Project
+Gutenberg-tm eBooks with only a loose network of volunteer support.
+
+
+Project Gutenberg-tm eBooks are often created from several printed
+editions, all of which are confirmed as Public Domain in the U.S.
+unless a copyright notice is included.  Thus, we do not necessarily
+keep eBooks in compliance with any particular paper edition.
+
+
+Most people start at our Web site which has the main PG search facility:
+
+     https://www.gutenberg.org
+
+This Web site includes information about Project Gutenberg-tm,
+including how to make donations to the Project Gutenberg Literary
+Archive Foundation, how to help produce our new eBooks, and how to
+subscribe to our email newsletter to hear about new eBooks.
+
+
+</pre>
+
+</body>
+</html>
diff --git a/15932-h/images/pg_001_f.jpg b/15932-h/images/pg_001_f.jpg
new file mode 100644
index 0000000..3602490
--- /dev/null
+++ b/15932-h/images/pg_001_f.jpg
diff --git a/15932-h/images/pg_001_t.jpg b/15932-h/images/pg_001_t.jpg
new file mode 100644
index 0000000..cf911ec
--- /dev/null
+++ b/15932-h/images/pg_001_t.jpg
diff --git a/15932-h/images/pg_003.png b/15932-h/images/pg_003.png
new file mode 100644
index 0000000..9e55e3e
--- /dev/null
+++ b/15932-h/images/pg_003.png
diff --git a/15932-h/images/pg_005.png b/15932-h/images/pg_005.png
new file mode 100644
index 0000000..845fedb
--- /dev/null
+++ b/15932-h/images/pg_005.png
diff --git a/15932-h/images/pg_006.jpg b/15932-h/images/pg_006.jpg
new file mode 100644
index 0000000..08e326f
--- /dev/null
+++ b/15932-h/images/pg_006.jpg
diff --git a/15932-h/images/pg_042_f.jpg b/15932-h/images/pg_042_f.jpg
new file mode 100644
index 0000000..656707a
--- /dev/null
+++ b/15932-h/images/pg_042_f.jpg
diff --git a/15932-h/images/pg_042_t.jpg b/15932-h/images/pg_042_t.jpg
new file mode 100644
index 0000000..6b9e08a
--- /dev/null
+++ b/15932-h/images/pg_042_t.jpg
diff --git a/15932-h/images/pg_044_f.jpg b/15932-h/images/pg_044_f.jpg
new file mode 100644
index 0000000..3976bde
--- /dev/null
+++ b/15932-h/images/pg_044_f.jpg
diff --git a/15932-h/images/pg_044_t.jpg b/15932-h/images/pg_044_t.jpg
new file mode 100644
index 0000000..6fe295f
--- /dev/null
+++ b/15932-h/images/pg_044_t.jpg
diff --git a/15932-h/images/pg_052_f.jpg b/15932-h/images/pg_052_f.jpg
new file mode 100644
index 0000000..b6ed4c4
--- /dev/null
+++ b/15932-h/images/pg_052_f.jpg
diff --git a/15932-h/images/pg_052_t.jpg b/15932-h/images/pg_052_t.jpg
new file mode 100644
index 0000000..5fad0ec
--- /dev/null
+++ b/15932-h/images/pg_052_t.jpg
diff --git a/15932-h/images/pg_094_f.png b/15932-h/images/pg_094_f.png
new file mode 100644
index 0000000..3c50ab6
--- /dev/null
+++ b/15932-h/images/pg_094_f.png
diff --git a/15932-h/images/pg_094_t.png b/15932-h/images/pg_094_t.png
new file mode 100644
index 0000000..fdca257
--- /dev/null
+++ b/15932-h/images/pg_094_t.png
diff --git a/15932-h/images/pg_107_f.png b/15932-h/images/pg_107_f.png
new file mode 100644
index 0000000..e4896a7
--- /dev/null
+++ b/15932-h/images/pg_107_f.png
diff --git a/15932-h/images/pg_107_t.png b/15932-h/images/pg_107_t.png
new file mode 100644
index 0000000..b1f19e1
--- /dev/null
+++ b/15932-h/images/pg_107_t.png
diff --git a/15932-h/images/pg_110_f.jpg b/15932-h/images/pg_110_f.jpg
new file mode 100644
index 0000000..3bffd1f
--- /dev/null
+++ b/15932-h/images/pg_110_f.jpg
diff --git a/15932-h/images/pg_110_t.jpg b/15932-h/images/pg_110_t.jpg
new file mode 100644
index 0000000..90058e7
--- /dev/null
+++ b/15932-h/images/pg_110_t.jpg
diff --git a/15932-h/images/pg_150_f.png b/15932-h/images/pg_150_f.png
new file mode 100644
index 0000000..98dfb5a
--- /dev/null
+++ b/15932-h/images/pg_150_f.png
diff --git a/15932-h/images/pg_150_t.png b/15932-h/images/pg_150_t.png
new file mode 100644
index 0000000..942542f
--- /dev/null
+++ b/15932-h/images/pg_150_t.png
diff --git a/15932-h/images/pg_196_f.jpg b/15932-h/images/pg_196_f.jpg
new file mode 100644
index 0000000..cb09792
--- /dev/null
+++ b/15932-h/images/pg_196_f.jpg
diff --git a/15932-h/images/pg_196_t.jpg b/15932-h/images/pg_196_t.jpg
new file mode 100644
index 0000000..ef869d9
--- /dev/null
+++ b/15932-h/images/pg_196_t.jpg
diff --git a/15932.txt b/15932.txt
new file mode 100644
index 0000000..e2d3d2f
--- /dev/null
+++ b/15932.txt
@@ -0,0 +1,10621 @@
+The Project Gutenberg EBook of The Literature of the Ancient Egyptians
+by E. A. Wallis Budge
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: The Literature of the Ancient Egyptians
+
+Author: E. A. Wallis Budge
+
+Release Date: May 29, 2005 [EBook #15932]
+
+Language: English
+
+Character set encoding: ASCII
+
+*** START OF THIS PROJECT GUTENBERG EBOOK EGYPTIAN LITERATURE ***
+
+
+
+
+Produced by Jonathan Ingram, Peter Barozzi and the Online
+Distributed Proofreading Team.
+
+
+
+
+
+
+                                  THE
+
+                               LITERATURE
+
+                                 OF THE
+
+                            ANCIENT EGYPTIANS
+
+
+                                   BY
+
+                     E.A. WALLIS BUDGE, M.A., LITT.D.
+
+
+     _Sometime Scholar of Christ's College, Cambridge, and Tyrwhitt_
+         _Hebrew Scholar; Keeper of the Department of Egyptian_
+             _and Assyrian Antiquities in the British Museum_
+
+
+                                  1914
+
+
+                                 LONDON
+                        J.M. DENT & SONS LIMITED
+                   Aldine House, Bedford Street, W.C.
+
+
+
+[Frontispiece:
+  The Elysian Fields of the Egyptians according to the Papyrus of Ani.
+        1. Ani adoring the gods of Sekhet-Aaru.
+        2. Ani reaping in the Other World.
+        3. Ani ploughing in the Other World.
+        4. The abode of the perfect spirits, and the magical boats.]
+
+
+
+
+                                PREFACE
+
+
+This little book is intended to serve as an elementary introduction to
+the study of Egyptian Literature. Its object is to present a short
+series of specimens of Egyptian compositions, which represent all the
+great periods of literary activity in Egypt under the Pharaohs, to all
+who are interested in the study of the mental development of ancient
+nations. It is not addressed to the Egyptological specialist, to whom,
+as a matter of course, its contents are well known, and therefore its
+pages are not loaded with elaborate notes and copious references. It
+represents, I believe, the first attempt made to place before the public
+a summary of the principal contents of Egyptian Literature in a handy
+and popular form.
+
+The specimens of native Egyptian Literature printed herein are taken
+from tombs, papyri, stelae, and other monuments, and, with few
+exceptions, each specimen is complete in itself. Translations of most of
+the texts have appeared in learned works written by Egyptologists in
+English, French, German, and Italian, but some appear in English for the
+first time. In every case I have collated my own translations with the
+texts, and, thanks to the accurate editions of texts which have appeared
+in recent years, it has been found possible to make many hitherto
+difficult passages clear. The translations are as literal as the
+difference between the Egyptian and English idioms will permit, but it
+has been necessary to insert particles and often to invert the order of
+the words in the original works in order to produce a connected meaning
+in English. The result of this has been in many cases to break up the
+short abrupt sentences in which the Egyptian author delighted, and
+which he used frequently with dramatic effect. Extraordinarily concise
+phrases have been paraphrased, but the meanings given to several unknown
+words often represent guess-work.
+
+In selecting the texts for translation in this book an attempt has been
+made to include compositions that are not only the best of their kind,
+but that also illustrate the most important branches of Egyptian
+Literature. Among these religious, mythological, and moral works bulk
+largely, and in many respects these represent the peculiar bias of the
+mind of the ancient Egyptian better than compositions of a purely
+historical character. No man was more alive to his own material
+interests, but no man has ever valued the things of this world less in
+comparison with the salvation of his soul and the preservation of his
+physical body. The immediate result of this was a perpetual demand on
+his part for information concerning the Other World, and for guidance
+during his life in this world. The priests attempted to satisfy his
+craving for information by composing the Books of the Dead and the other
+funerary works with which we are acquainted, and the popularity of these
+works seems to show that they succeeded. From the earliest times the
+Egyptians regarded a life of moral excellence upon earth as a necessary
+introduction to the life which he hoped to live with the blessed in
+heaven. And even in pyramid times he conceived the idea of the existence
+of a God Who judged rightly, and Who set "right in the place of wrong."
+This fact accounts for the reverence in which he held the Precepts of
+Ptah-hetep, Kaqemna, Herutataf, Amenemhat I, Ani, Tuauf, Amen-hetep, and
+other sages. To him, as to all Africans, the Other World was a very real
+thing, and death and the Last Judgment were common subjects of his daily
+thoughts. The great antiquity of this characteristic of the Egyptian is
+proved by a passage in a Book of Precepts, which was written by a king
+of the ninth or tenth dynasty for his son, who reigned under the name of
+Merikara. The royal writer in it reminds his son that the Chiefs [of
+Osiris] who judge sinners perform their duty with merciless justice on
+the Day of Judgment. It is useless to assume that length of years will
+be accepted by them as a plea of justification. With them the lifetime
+of a man is only regarded as a moment. After death these Chiefs must be
+faced, and the only things that they will consider will be his works.
+Life in the Other World is for ever, and only the reckless fool forgets
+this fact. The man who has led a life free from lies and deceit shall
+live after death like a god.
+
+The reader who wishes to continue his studies of Egyptian Literature
+will find abundant material in the list of works given on pp. 256-8.
+
+                                                E.A. WALLIS BUDGE.
+
+ BRITISH MUSEUM,
+_April_ 17, 1914.
+
+
+
+
+                                 CONTENTS
+
+CHAP.                                                               PAGE
+   I.  THOTH, THE AUTHOR OF EGYPTIAN LITERATURE. WRITING MATERIALS,
+           PAPYRUS, INK AND INK-POT, PALETTE, &c.                      1
+
+  II.  THE PYRAMID TEXTS:                                              9
+           The Book of Opening the Mouth                              13
+           The Liturgy of Funerary Offerings                          16
+           Hymns to the Sky-goddess and Sun-god                       18
+           The King in Heaven                                         20
+           The Hunting and Slaughter of the Gods by the King          21
+
+ III.  STORIES OF MAGICIANS WHO LIVED UNDER THE ANCIENT EMPIRE:       25
+           Ubaaner and the Wax Crocodile                              25
+           The Magician Tchatchamankh and the Gold Ornament           27
+           Teta, who restored Life to Dead Animals, &c.               29
+           Rut-tetet and the Three Sons of Ra                         33
+
+  IV.  THE BOOK OF THE DEAD:                                          37
+           Summary of Chapters                                        42
+           Hymns, Litany, and Extracts from the Book of the Dead      44
+           The Great Judgment                                         51
+
+   V.  BOOKS OF THE DEAD OF THE GRAECO-ROMAN PERIOD:                   59
+           Book of Breathings                                         59
+           Book of Traversing Eternity                                61
+           The Lamentations of Isis and Nephthys                      62
+           The Festival Songs of Isis and Nephthys                    64
+           The Book of Making Splendid the Spirit of Osiris           64
+
+  VI.  THE EGYPTIAN STORY OF THE CREATION                             67
+
+ VII.  LEGENDS OF THE GODS:                                           71
+           The Destruction of Mankind                                 71
+           The Legend of Ra and Isis                                  74
+           The Legend of Horus of Behutet                             77
+           The Legend of Khnemu and the Seven Years' Famine           83
+           The Legend of the Wanderings of Isis                       87
+           The Legend of the Princess of Bekhten                      92
+
+VIII. HISTORICAL LITERATURE:                                          98
+          Extract from the Palermo Stone                             100
+          Edict against the Blacks                                   101
+          Inscription of Usertsen III at Semnah                      101
+          Campaign of Thothmes II in the Sudan                       102
+          Capture of Megiddo by Thothmes III                         103
+          The Conquests of Thothmes III summarised by Amen-Ra        106
+          Summary of the Reign of Rameses III                        110
+          The Invasion and Conquest of Egypt by Piankhi              116
+
+  IX. AUTOBIOGRAPHICAL LITERATURE:                                   126
+          The Autobiography of Una                                   127
+          The Autobiography of Herkhuf                               131
+          The Autobiography of Ameni Amenemhat                       135
+          The Autobiography of Thetha                                137
+          The Autobiography of Amasis, the Naval Officer             140
+          The Autobiography of Amasis, surnamed Pen-Nekheb           143
+          The Autobiography of Tehuti, the Erpa                      145
+          The Autobiography of Thaiemhetep                           149
+
+   X. TALES OF TRAVEL AND ADVENTURE:                                 155
+          The Story of Sanehat                                       155
+          The Story of the Educated Peasant Khuenanpu                169
+          The Journey of the Priest Unu-Amen into Syria              185
+
+  XI. FAIRY TALES:                                                   196
+          The Tale of the Two Brothers                               196
+          The Story of the Shipwrecked Traveller                     207
+
+ XII. EGYPTIAN HYMNS TO THE GODS:                                    214
+          Hymn to Amen-Ra                                            214
+          Hymn to Amen                                               219
+          Hymn to the Sun-god                                        220
+          Hymn to Osiris                                             221
+          Hymn to Shu                                                222
+
+XIII. MORAL AND PHILOSOPHICAL LITERATURE:                            224
+          The Precepts of Ptah-hetep                                 225
+          The Maxims of Ani                                          228
+          The Talk of a Man who was tired of Life with His Soul      231
+          The Lament of Khakhepersenb, surnamed Ankhu                235
+          The Lament of Apuur                                        236
+
+ XIV. EGYPTIAN POETICAL COMPOSITIONS:                                241
+          The Poem in the Tomb of Antuf                              242
+
+  XV. MISCELLANEOUS LITERATURE:                                      244
+          The Book of Two Ways                                       244
+          The Book "Am Tuat"                                         244
+          The Book of Gates                                          246
+          The Ritual of Embalmment                                   247
+          The Ritual of the Divine Cult                              248
+          The Book "May My Name Flourish"                            250
+          The Book of Aapep                                          250
+          The Instructions of Tuauf                                  250
+          Medical Papyri                                             252
+          Magical Papyri                                             252
+          Legal Documents                                            253
+          Historical Romances                                        254
+          Mathematical Papyri                                        254
+
+      EDITIONS OF EGYPTIAN TEXTS, TRANSLATIONS, &c.                  256
+
+      INDEX                                                          259
+
+
+
+
+                              ILLUSTRATIONS
+
+                                                                    PAGE
+THE ELYSIAN FIELDS OF THE EGYPTIANS                       _Frontispiece_
+
+THOTH, THE SCRIBE OF THE GODS                                          3
+
+THOTH AND AMEN-RA SUCCOURING ISIS                                      5
+
+EGYPTIAN WRITING PALETTES                            _To face_         6
+
+VIGNETTE FROM THE BOOK OF THE DEAD (Chapter XCII)    _To face_        42
+
+HER-HERU AND QUEEN NETCHEMET RECITING A HYMN         _To face_        44
+
+HER-HERU AND QUEEN NETCHEMET STANDING IN THE
+     HALL OF OSIRIS                                  _To face_        52
+
+STELE RELATING THE STORY OF THE HEALING OF BENTRESHT                  94
+
+STELE ON WHICH IS CUT THE SPEECH OF AMEN-RA                          107
+
+A PAGE FROM THE GREAT HARRIS PAPYRUS                 _To face_       110
+
+STELE ON WHICH IS CUT THE AUTOBIOGRAPHY OF THAIEMHETEP               150
+
+A PAGE OF THE TALE OF THE TWO BROTHERS               _To face_       196
+
+
+
+
+                  THE LITERATURE OF THE ANCIENT EGYPTIANS
+
+                                CHAPTER I
+
+                 THOTH, THE AUTHOR OF EGYPTIAN LITERATURE.
+                         WRITING MATERIALS, ETC.
+
+
+The Literature of ancient Egypt is the product of a period of about four
+thousand years, and it was written in three kinds of writing, which are
+called hieroglyphic, hieratic, and demotic. In the first of these the
+characters were pictures of objects, in the second the forms of the
+characters were made as simple as possible so that they might be written
+quickly, and in the third many of them lost their picture form
+altogether and became mere symbols. Egyptian writing was believed to
+have been invented by the god Tehuti, or Thoth, and as this god was
+thought to be a form of the mind and intellect and wisdom of the God who
+created the heavens and the earth, the picture characters, or
+hieroglyphs as they are called, were held to be holy, or divine, or
+sacred. Certain religious texts were thought to possess special virtue
+when written in hieroglyphs, and the chapters and sections of books that
+were considered to have been composed by Thoth himself were believed to
+possess very great power, and to be of the utmost benefit to the dead
+when they were written out for them in hieroglyphs, and buried with them
+in their coffins. Thoth also invented the science of numbers, and as he
+fixed the courses of the sun, moon, and stars, and ordered the seasons,
+he was thought to be the first astronomer. He was the lord of wisdom,
+and the possessor of all knowledge, both heavenly and earthly, divine
+and human; and he was the author of every attempt made by man to draw,
+paint, and carve. As the lord and maker of books, and as the skilled
+scribe, he was the clerk of the gods, and kept the registers wherein the
+deeds of men were written down. The deep knowledge of Thoth enabled him
+to find out the truth at all times, and this ability caused the
+Egyptians to assign to him the position of Chief Judge of the dead. A
+very ancient legend states that Thoth acted in this capacity in the
+great trial that took place in heaven when Osiris was accused of certain
+crimes by his twin-brother Set, the god of evil. Thoth examined the
+evidence, and proved to the gods that the charges made by Set were
+untrue, and that Osiris had spoken the truth and that Set was a liar.
+For this reason every Egyptian prayed that Thoth might act for him as he
+did for Osiris, and that on the day of the Great Judgment Thoth might
+preside over the weighing of his heart in the Balance. All the important
+religious works in all periods were believed to have been composed
+either by himself, or by holy scribes who were inspired by him. They
+were believed to be sources of the deepest wisdom, the like of which
+existed in no other books in the world. And it is probably to these
+books that Egypt owed her fame for learning and wisdom, which spread
+throughout all the civilised world. The "Books of Thoth," which late
+popular tradition in Egypt declared to be as many as 36,525 in number,
+were revered by both natives and foreigners in a way which it is
+difficult for us in these days to realise. The scribes who studied and
+copied these books were also specially honoured, for it was believed
+that the spirit of Thoth, the twice-great and thrice-great god, dwelt in
+them. The profession of the scribe was considered to be most honourable,
+and its rewards were great, for no rank and no dignity were too high for
+the educated scribe. Thoth appears in the papyri and on the monuments as
+an ibis-headed man, and his companion is usually a dog-headed ape called
+"Asten." In the Hall of the Great Judgment he is seen holding in one
+hand a reed with which he is writing on a palette the result of the
+weighing of the heart of the dead man in the Balance. The gods accepted
+the report of Thoth without question, and rewarded the good soul and
+punished the bad according to his statement. From the beginning to the
+end of the history of Egypt the position of Thoth as the "righteous
+judge," and framer of the laws by which heaven and earth, and men and
+gods were governed, remained unchanged.
+
+[Illustration: Thoth, the Scribe of the Gods.]
+
+The substances used by the Egyptians for writing upon were very
+numerous, but the commonest were stone of various kinds, wood, skin, and
+papyrus. The earliest writings were probably traced upon these
+substances with some fluid, coloured black or red, which served as ink.
+When the Egyptians became acquainted with the use of the metals they
+began to cut their writings in stone. The text of one of the oldest
+chapters of the Book of the Dead (LXIV) is said in the Rubric to the
+chapter to have been "found" cut upon a block of "alabaster of the
+south" during the reign of Menkaura, a king of the fourth dynasty, about
+3700 B.C. As time went on and men wanted to write long texts or
+inscriptions, they made great use of wood as a writing material, partly
+on account of the labour and expense of cutting in stone. In the British
+Museum many wooden coffins may be seen with their insides covered with
+religious texts, which were written with ink as on paper. Sheepskin, or
+goatskin, was used as a writing material, but its use was never general;
+ancient Egyptian documents written on skin or, as we should say, on
+parchment, are very few. At a very early period the Egyptians learned
+how to make a sort of paper, which is now universally known by the name
+of "papyrus." When they made this discovery cannot be said, but the
+hieroglyphic inscriptions of the early dynasties contain the picture of
+a roll of papyrus, and the antiquity of the use of papyrus must
+therefore be very great. Among the oldest dated examples of inscribed
+papyrus may be noted some accounts which were written in the reign of
+King Assa (fourth dynasty, 3400 B.C.), and which were found at Sakkarah,
+about 20 miles to the south of Cairo.
+
+Papyrus was made from the papyrus plant that grew and flourished in the
+swamps and marshes of Lower Egypt, and in the shallow pools that were
+formed by the annual Nile flood. It no longer grows in Egypt, but it is
+found in the swamps of the Egyptian Sudan, where it grows sometimes to
+a height of 25 feet. The roots and the stem, which is often thicker than
+a man's arm, are used as fuel, and the head, which is large and rounded,
+is in some districts boiled and eaten as a vegetable. The Egyptian
+variety of the papyrus plant was smaller than that found in the Sudan,
+and the Egyptians made their paper from it by cutting the inner part of
+the stem into thin strips, the width of which depended upon the
+thickness of the stem; the length of these varied, of course, with the
+length of the stem. To make a sheet of papyrus several of these strips
+were laid side by side lengthwise, and several others were laid over
+them crosswise. Thus each sheet of papyrus contained two layers, which
+were joined together by means of glue and water or gum. Pliny, a Roman
+writer, states (Bohn's edition, vol. iii. p. 189) that Nile water,
+which, when in a muddy state, has the peculiar qualities of glue, was
+used in fastening the two layers of strips together, but traces of gum
+have actually been found on papyri. The sheets were next pressed and
+then dried in the sun, and when rubbed with a hard polisher in order to
+remove roughnesses, were ready for use.[1] By adding sheet to sheet,
+rolls of papyrus of almost any length could be made. The longest roll in
+the British Museum is 133 feet long by 16-1/2 inches high (Harris
+Papyrus, No. 1), and the second in length is a copy of the Book of the
+Dead, which is 123 feet long and 18-1/2 inches high; the latter contains
+2666 lines of writing arranged in 172 columns. The rolls on which
+ordinary compositions were written were much shorter and not so high,
+for they are rarely more than 20 feet long, and are only from 8 to 10
+inches in height.
+
+[Illustration: Thoth and Amen-Ra Succouring Isis in the Papyrus Swamps.]
+
+The scribe mixed on his palette the paints which he used. This palette
+usually consisted of a piece of alabaster, wood, ivory, or slate, from 8
+to 16 inches in length and from 2 to 3-1/2 inches in width; all four
+corners were square. At one end of the palette a number of oval or
+circular hollows were sunk to hold ink or paint. Down the middle was cut
+a groove, square at one end and sloping at the other, in which the
+writing reeds were placed. These were kept in position by a piece of
+wood glued across the middle of the palette, or by a sliding cover,
+which also served to protect the reeds from injury. On the sides of this
+groove are often found inscriptions that give the name of the owner of
+the palette, and that contain prayers to the gods for funerary
+offerings, or invocations to Thoth, the inventor of the art of writing.
+The black ink used by the scribes was made of lamp-black or of
+finely-powdered charcoal mixed with water, to which a very small
+quantity of gum was probably added. Red and yellow paint were made from
+mineral earths or ochres, blue paint was made from lapis-lazuli powder,
+green paint from sulphate of copper, and white paint from lime-white.
+Sometimes the ink was placed in small wide-mouthed pots made of Egyptian
+porcelain or alabaster. The scribe rubbed down his colours on a stone
+slab with a small stone muller. The writing reed, which served as a pen,
+was from 8 to 10 inches long, and from one-sixteenth to one-eighth of an
+inch in diameter; the end used in writing was bruised and not cut. In
+late times a very much thicker reed was used, and then the end was cut
+like a quill or steel pen. Writing reeds of this kind were carried in
+boxes of wood and metal specially made for the purpose. Many specimens
+of all kinds of Egyptian writing materials are to be seen in the
+Egyptian Rooms of the British Museum.
+
+[Footnote 1: In some parts of Mesopotamia where scribes at the present
+day use rough paper made in Russia, each sheet before being written upon
+is laid upon a board and polished by means of a glass bottle.]
+
+[Illustration: Wooden Palette of Rameri, an official of Thothmes IV.
+1470 B.C. Wooden Palette of Aahmes I, King of Egypt 1600 B.C.]
+
+As papyrus was expensive the pupils in the schools attached to the great
+temples of Egypt wrote their exercises and copies of standard literary
+compositions on slices of white limestone of fine texture, or upon
+boards, in the shape of modern slates used in schools, whitened with
+lime. The "copies" from which they worked were written by the teacher on
+limestone slabs of somewhat larger size. Copies of the texts that masons
+cut upon the walls of temples and other monuments were also written on
+slabs of this kind, and when figures of kings or gods were to be
+sculptured on the walls their proportions were indicated by
+perpendicular and horizontal lines drawn to scale. Portions of broken
+earthen-ware pots were also used for practising writing upon, and in the
+Ptolemaic and Roman Periods lists of goods, and business letters, and
+the receipts given by the tax-gatherers, were written upon potsherds. In
+still later times, when skin or parchment was as expensive as papyrus,
+the Copts, or Egyptian Christians, used slices of limestone and
+potsherds for drafts of portions of the Scriptures and letters in much
+the same way as did their ancestors.
+
+A roll of papyrus when not in use was kept in shape by a string or piece
+of papyrus cord, which was tied in a bow; sometimes, especially in the
+case of legal documents, a clay seal bearing the owner's name was
+stamped on the cord. Valuable rolls were kept in wooden cases or "book
+boxes," which were deposited in a chamber or "house" set apart for the
+purpose, which was commonly called the "house of books," _i.e._ the
+library. Having now described the principal writing materials used by
+the ancient Egyptians, we may pass on to consider briefly the various
+classes of Egyptian Literature that have come down to us.
+
+
+
+
+                               CHAPTER II
+
+                            THE PYRAMID TEXTS
+
+
+"Pyramid Texts" is the name now commonly given to the long hieroglyphic
+inscriptions that are cut upon the walls of the chambers and corridors
+of five pyramids at Sakkarah. The oldest of them was built for Unas, a
+king of the fifth dynasty, and the four others were built for Teta, Pepi
+I, Merenra, and Pepi II, kings of the sixth dynasty. According to the
+calculation of Dr. Brugsch, they were all built between 3300 and 3150
+B.C., but more recent theories assign them to a period about 700 years
+later. These Texts represent the oldest religious literature known to
+us, for they contain beliefs, dogmas, and ideas that must be thousands
+of years older than the period of the sixth dynasty when the bulk of
+them was drafted for the use of the masons who cut them inside the
+pyramids. It is probable that certain sections of them were composed by
+the priests for the benefit of the dead in very primitive times in
+Egypt, when the art of writing was unknown, and that they were repeated
+each time a king died. They were first learned by heart by the funerary
+priests, and then handed on from mouth to mouth, generation after
+generation, and at length after the Egyptians had learned to write, and
+there was danger of their being forgotten, they were committed to
+writing. And just as these certain sections were absorbed into the great
+body of Pyramid Texts of the sixth dynasty, so portions of the Texts of
+the sixth dynasty were incorporated into the great Theban Book of the
+Dead, and they appear in papyri that were written more than 2000 years
+later. The Pyramid Texts supply us with much information concerning the
+religious beliefs of the primitive Egyptians, and also with many
+isolated facts of history that are to be found nowhere else, but of the
+meaning of a very large number of passages we must always remain
+ignorant, because they describe states of civilisation, and conditions
+of life and climate, of which no modern person can form any true
+conception. Besides this the meanings of many words are unknown, the
+spelling is strange and often inexplicable, the construction of the
+sentence is frequently unlike anything known in later texts, and the
+ideas that they express are wholly foreign to the minds of students of
+to-day, who are in every way aliens to the primitive Egyptian African
+whose beliefs these words represent. The pyramids at Sakkarah in which
+the Pyramid Texts are found were discovered by the Frenchman, Mariette,
+in 1880. Paper casts of the inscriptions, which are deeply cut in the
+walls and painted green, were made for Professor Maspero, the Director
+of the Service of Antiquities in Egypt, and from these he printed an
+edition in hieroglyphic type of all five texts, and added a French
+translation of the greater part of them. Professor Maspero correctly
+recognised the true character of these old-world documents, and his
+translation displayed an unrivalled insight into the true meaning of
+many sections of them. The discovery and study of other texts and the
+labours of recent workers have cleared up passages that offered
+difficulties to him, but his work will remain for a very long time the
+base of all investigations.
+
+The Pyramid Texts, and the older texts quoted or embodied in them, were
+written, like every religious funerary work in Egypt, for the benefit of
+the king, that is to say, to effect his glorious resurrection and to
+secure for him happiness in the Other World, and life everlasting. They
+were intended to make him become a king in the Other World as he had
+been a king upon earth; in other words, he was to reign over the gods,
+and to have control of all the powers of heaven, and to have the power
+to command the spirits and souls of the righteous, as his ancestors the
+kings of Egypt had ruled their bodies when they lived on earth. The
+Egyptians found that their king, who was an incarnation of the "Great
+God," died like other men, and they feared that, even if they succeeded
+in effecting his resurrection by means of the Pyramid Texts, he might
+die a second time in the Other World. They spared no effort and left no
+means untried to make him not only a "living soul" in the Tuat, or Other
+World, but to keep him alive there. The object of every prayer, every
+spell, every hymn, and every incantation contained in these Texts, was
+to preserve the king's life. This might be done in many ways. In the
+first place it was necessary to provide a daily supply of offerings,
+which were offered up in the funerary temple that was attached to every
+pyramid. The carefully selected and duly appointed priest offered these
+one by one, and as he presented each to the spirit of the king he
+uttered a formula that was believed to convert the material food into a
+substance possessing a spiritual character and fit to form the food of
+the _ka_, or "double," or "vital power," of the dead king. The offerings
+assisted in renewing his life, and any failure to perform this service
+was counted a sin against the dead king's spirit. It was also necessary
+to perform another set of ceremonies, the object of which was to "open
+the mouth" of the dead king, _i.e._ to restore to him the power to
+breathe, think, speak, taste, smell, and walk. At the performance of
+these ceremonies it was all-important to present articles of food,
+wearing apparel, scents and unguents, and, in short, every object that
+the king was likely to require in the Other World. The spirits of all
+these objects passed into the Other World ready for use by the spirit of
+the king. It follows as a matter of course that the king in the Other
+World needed a retinue, and a bodyguard, and a host of servants, just as
+he needed slaves upon earth. In primitive times a large number of
+slaves, both male and female, were slain when a king died, and their
+bodies were buried in his tomb, whilst their spirits passed into the
+Other World to serve the spirit of the king, just as their bodies had
+served his body upon earth. As the king had enemies in this world, so it
+was thought he would have enemies in the Other World, and men feared
+that he would be attacked or molested by evilly-disposed gods and
+spirits, and by deadly animals and serpents, and other noxious reptiles.
+To ward off the attacks of these from his tomb, and his mummified body,
+and his spirit, the priest composed spells of various kinds, and the
+utterance of such, in a proper manner, was believed to render him immune
+from the attacks of foes of all kinds. Very often such spells took the
+form of prayers. Many of the spells were exceedingly ancient, even in
+the Pyramid Period; they were, in fact, so old that they were
+unintelligible to the scribes of the day. They date from the time when
+the Egyptians believed more in magic than religion; it is possible that
+when they were composed, religion, in our sense of the word, was still
+undeveloped among the Egyptians.
+
+When the Pyramid Texts were written men believed that the welfare of
+souls and spirits in the Other World could be secured by the prayers of
+the living. Hence we find in them numerous prayers for the dead, and
+hymns addressed to the gods on their behalf, and extracts from many
+kinds of ancient religious books. When these were recited, and offerings
+made both to the gods and to the dead, it was confidently believed that
+the souls of the dead received special consideration and help from the
+gods, and from all the good spirits who formed their train. These
+prayers are very important from many points of view, but specially so
+from the fact that they prove that the Egyptians who lived under the
+sixth dynasty attached more importance to them than to magical spells
+and incantations. In other words, the Egyptians had begun to reject
+their belief in the efficacy of magic, and to develop a belief of a more
+spiritual character. There were many reasons for this development, but
+the most important was the extraordinary growth of the influence of the
+religion of Osiris, which had before the close of the period of the
+sixth dynasty spread all over Egypt. This religion promised to all who
+followed it, high or low, rich or poor, a life in the world beyond the
+grave, after a resurrection that was made certain to them through the
+sufferings, death, and resurrection of Osiris, who was the incarnation
+of the great primeval god who created the heavens and the earth. A few
+extracts illustrating the general contents of the Pyramid Texts may now
+be given.
+
+I. Mention has already been made of the "opening of the mouth" of the
+dead king: under the earliest dynasties this ceremony was performed on a
+statue of the king. Water was sprinkled before it, and incense was
+burnt, and the statue was anointed with seven kinds of unguents, and its
+eyes smeared with eye paint. After the statue had been washed and
+dressed a meal of sepulchral offerings was set before it. The essential
+ceremony consisted in applying to the lips of the statue a curiously
+shaped instrument called the PESH KEF, with which the bandages that
+covered the mouth of the dead king in his tomb were supposed to be cut
+and the mouth set free to open. In later times the Liturgy of Opening
+the Mouth was greatly enlarged and was called the Book of Opening the
+Mouth. The ceremonies were performed by the Kher-heb priest, the son of
+the deceased, and the priests and ministrants called Sameref, Sem, Smer,
+Am-as, Am-khent, and the assistants called Mesentiu. First of all
+incense was burnt, and the priest said, "Thou art pure," four times.
+Water was then sprinkled over the statue and the priest said, "Thou art
+pure. Thou art pure. Thy purifications are the purifications of
+Horus,[1] and the purifications of Horus are thy purifications." This
+formula was repeated three times, once with the name of Set,[2] once
+with the name of Thoth,[3] and once with the name of Sep. The priest
+then said, "Thou hast received thy head, and thy bones have been brought
+unto thee before Keb."[4] During the performance of the next five
+ceremonies, in which incense of various kinds was offered, the priest
+said: "Thou art pure (four times). That which is in the two eyes of
+Horus hath been presented unto thee with the two vases of Thoth, and
+they purify thee so that there may not exist in thee the power of
+destruction that belongeth unto thee. Thou art pure. Thou art pure. Pure
+is the _seman_ incense that openeth thy mouth. Taste the taste thereof
+in the divine dwelling. _Seman_ incense is the emission of Horus; it
+stablisheth the heart of Horus-Set, it purifieth the gods who are in the
+following of Horus. Thou art censed with natron. Thou art established
+among the gods thy brethren. Thy mouth is like that of a sucking calf on
+the day of its birth. Thou art censed. Thou art censed. Thou art pure.
+Thou art pure. Thou art established among thy brethren the gods. Thy
+head is censed. Thy mouth is censed. Thy bones are purified. [Decay]
+that is inherent in thee shall not touch thee. I have given thee the Eye
+of Horus,[5] and thy face is filled therewith. Thou art shrouded in
+incense (say twice)."[6]
+
+[Footnote 1: A form of the Sun-god.]
+
+[Footnote 2: Originally a benevolent god: later the great god of evil.]
+
+[Footnote 3: The scribe of the gods, lord of wisdom: see pp. 1,2.]
+
+[Footnote 4: The Earth-god.]
+
+[Footnote 5: Horus gave his eye to Osiris, and thereby restored life to
+him.]
+
+[Footnote 6: Repetitions are omitted.]
+
+The next ceremony, the ninth, represented the re-birth of the king, who
+was personified by a priest. The priest, wrapped in the skin of a bull,
+lay on a small bed and feigned death. When the chief priest had said, "O
+my father," four times, the priest representing the king came forth from
+the bull's skin, and sat up; this act symbolized the resurrection of the
+king in the form of a spirit-body (_sahu_). The chief priest then
+asserted that the king was alive, and that he should never be removed,
+and that he was similar in every way to Horus. The priest personifying
+the king then put on a special garment, and taking a staff or sceptre in
+his hand, said, "I love my father and his transformation. I have made my
+father, I have made a statue of him, a large statue. Horus loveth those
+who love him." He then pressed the lips of the statue, and said, "I have
+come to embrace thee. I am thy son. I am Horus. I have pressed for thee
+thy mouth.... I am thy beloved son." The words then said by the chief
+priest, "I have delivered this mine eye from his mouth, I have cut off
+his leg," mean that the king was delivered from the jaws of death, and
+that a grievous wound had been inflicted on the god of death, _i.e._
+Set.
+
+Whilst these ceremonies were being performed the animals brought to be
+sacrificed were slain. Chief of these were two bulls, gazelle, geese,
+&c., and their slaughter typified the conquest and death of the enemies
+of the dead king. The heart and a fore-leg of each bull were presented
+to the statue of the king, and the priest said: "Hail, Osiris! I have
+come to embrace thee. I am Horus. I have pressed for thee thy mouth. I
+am thy beloved Son. I have opened thy mouth. Thy mouth hath been made
+firm. I have made thy mouth and thy teeth to be in their proper places.
+Hail, Osiris![1] I have opened thy mouth with the Eye of Horus." Then
+taking two instruments made of metal the priest went through the motion
+of cutting open the mouth and eyes of the statue, and said: "I have
+opened thy mouth. I have opened thy two eyes. I have opened thy mouth
+with the instrument of Anpu.[2] I have opened thy mouth with the Meskha
+instrument wherewith the mouth of the gods was opened. Horus openeth the
+mouth and eyes of the Osiris. Horus openeth the mouth of the Osiris even
+as he opened the mouth of his father. As he opened the mouth of the god
+Osiris so shall he open the mouth of my father with the iron that cometh
+forth from Set, with the Meskha instrument of iron wherewith he opened
+the mouth of the gods shall the mouth of the Osiris be opened. And the
+Osiris shall walk and shall talk, and his body shall be with the Great
+Company of the Gods who dwell in the Great House of the Aged One (_i.e._
+the Sun-god) who dwelleth in Anu.[3] And he shall take possession of the
+Urrt Crown therein before Horus, the Lord of mankind. Hail, Osiris!
+Horus hath opened thy mouth and thine eyes with the instruments Sebur
+and An, wherewith the mouths of the gods of the South were opened....
+All the gods bring words of power. They recite them for thee. They make
+thee to live by them. Thou becomest the possessor of twofold strength.
+Thou makest the passes that give thee the fluid of life, and their life
+fluid is about thee. Thou art protected, and thou shalt not die. Thou
+shalt change thy form [at pleasure] among the Doubles[4] of the gods.
+Thou shalt rise up as a king of the South. Thou shalt rise up as a king
+of the North. Thou art endowed with strength like all the gods and their
+Doubles. Shu[5] hath equipped thee. He hath exalted thee to the height
+of heaven. He hath made thee to be a wonder. He hath endowed thee with
+strength."
+
+[Footnote 1: It was assumed that the king after death became a being
+with the nature of Osiris, and he was therefore addressed as "Osiris."]
+
+[Footnote 2: Or Anubis, a very ancient god who presided over embalming;
+he appears in the form of a man with the head of a dog or jackal.]
+
+[Footnote 3: The On of the Bible, the Heliopolis of the Greeks. This
+city lay a few miles to the east of the modern city of Cairo.]
+
+[Footnote 4: Every living thing possessed a KA or "double," which was
+the vital power of the heart and could live after the death of the
+body.]
+
+[Footnote 5: The Air-god, the son of Keb and Nut.]
+
+The ceremonies that followed concerned the dressing of the statue of the
+king and his food. Various kinds of bandlets and a collar were
+presented, and the gift of each endowed the king in the Other World with
+special qualities. The words recited by the priest as he offered these
+and other gifts were highly symbolic, and were believed to possess great
+power, for they brought the Double of the king back to this earth to
+live in the statue, and each time they were repeated they renewed the
+life of the king in the Other World.
+
+
+II. The _Liturgy of Funerary Offerings_ was another all-important work.
+The oldest form of it, which is found in the Pyramid Texts, proves that
+even under the earliest dynasties the belief in the efficacy of
+sacrifices and offerings was an essential of the Egyptian religion. The
+opening ceremonies had for their object the purification of the deceased
+by means of sprinkling with water in which salt, natron, and other
+cleansing substances had been dissolved, and burning of incense. Then
+followed the presentation of about one hundred and fifty offerings of
+food of all kinds, fruit, flowers, vegetables, various kinds of wine,
+seven kinds of precious ointments, wearing apparel of the kind suitable
+for a king, &c. As each object was presented to the spirit of the king,
+which was present in his statue in the Tuat Chamber of the tomb, the
+priest recited a form of words, which had the effect of transmuting the
+substance of the object into something which, when used or absorbed by
+the king's spirit, renewed the king's life and maintained his existence
+in the Other World. Every object was called the "Eye of Horus," in
+allusion to its life-giving qualities. The following extracts illustrate
+the Liturgy of Funerary Offerings:
+
+32. This libation is for thee, Osiris, this libation is for thee,
+Unas.[1] (_Here offer cold water of the North._) It cometh forth before
+thy son, cometh forth before Horus. I have come, I have brought unto
+thee the Eye of Horus, that thy heart may be refreshed thereby. I have
+brought it and have set it under thy sandals, and I present unto thee
+that which flowed forth from thee. There shall be no stoppage to thy
+heart whilst it is with thee, and the offerings that appear at the
+command[2] shall appear at thy word of command. (_Recite four times._)
+
+[Footnote 1: The king who is identified with Osiris.]
+
+[Footnote 2: The deceased who possessed the words of power uttered in
+the tomb the names of the offerings he required, and the offerings
+appeared forthwith.]
+
+37. Thou hast taken possession of the two Eyes of Horus, the White and
+the Black, and when they are in thy face they illumine it. (_Here offer
+two jugs of wine, one white, one black._)
+
+38. Day hath made an offering unto thee in the sky. The South and the
+North have given offerings unto thee. Night hath made an offering unto
+thee. The South and the North have made an offering unto thee. An
+offering is brought unto thee, look upon it; an offering, hear it. There
+is an offering before thee, there is an offering behind thee, there is
+an offering with thee. (_Here offer a cake for the journey._)
+
+41. Osiris Unas, the white teeth of Horus are presented unto thee so
+that they may fill thy mouth. (_Here offer five bunches of onions._)
+
+47. O Ra, the worship that is paid to thee, the worship of every kind,
+shall be paid [also] to Unas. Everything that is offered to thy body
+shall be offered to the Double of Unas also, and everything that is
+offered to his body shall be thine. (_Here offer the table of holy
+offerings._)
+
+61. O ye oils, ye oils, which are on the forehead of Horus, set ye
+yourselves on the forehead of Unas, and make him to smell sweet through
+you. (_Here offer oil of cedar of the finest quality._)
+
+62. Make ye him to be a spirit-soul (_khu_) through possession of you,
+and grant ye him to have the mastery over his body, let his eyes be
+opened, and let all the spirit-souls see him, and let them hear his
+name. Behold, Osiris Unas, the Eye of Horus hath been brought unto thee,
+for it hath been seized for thee that it may be before thee. (_Here
+offer the finest Thehenu oil._)
+
+
+III. As specimens of the hymns in the Pyramid Texts may be quoted the
+following: the first is a hymn to Nut, the Sky-goddess, and the second
+is a hymn to Ra, the Sun-god.
+
+[O] Nut, thou hast extended thyself over thy son the Osiris Pepi,
+Thou hast snatched him out of the hand of Set; join him to thyself, Nut.
+Thou comest, snatch thy son; behold, thou comest, form this great
+    one [like] unto thyself.
+[O] Nut, cast thyself upon thy son the Osiris Pepi.
+[O] Nut, cast thyself upon thy son the Osiris Pepi.
+Form thou him, O Great Fashioner; this great one is among thy children.
+Form thou him, O Great Fashioner; this great one is among thy children.
+Keb [was to] Nut. Thou didst become a spirit.
+Thou wast a mighty goddess in the womb of thy mother Tefnut
+    when thou wast not born.
+Form thou Pepi with life and well-being; he shall not die.
+Strong was thy heart,
+Thou didst leap in the womb of thy mother in thy name of "Nut."
+[O] perfect daughter, mighty one in thy mother, who art crowned
+    like a king of the North,
+Make this Pepi a spirit-soul in thee, let him not die.
+[O] Great Lady, who didst come into being in the sky, who art mighty.
+Who dost make happy, and dost fill every place (or being), with thy
+    beauty,
+The whole earth is under thee, thou hast taken possession of it.
+Thou hast encompassed the earth, everything is in thy two hands,
+Grant thou that this Pepi may be in thee like an imperishable star.
+Thou hast associated with Keb in thy name of "Pet" (_i.e._ Sky).
+Thou hast united the earth in every place.
+[O] mistress over the earth, thou art above thy father Shu, thou hast
+    the mastery over him.
+He hath loved thee so much that he setteth himself under thee in
+    everything.
+Thou hast taken possession of every god for thyself with his boat (?).
+Thou hast made them shine like lamps,
+Assuredly they shall not cease from thee like the stars.
+Let not this Pepi depart from thee in thy name of "Hert" (ll. 61-64).
+
+
+The Hymn to the Sun-god is as follows:
+
+Hail to thee, Tem! Hail to thee, Kheprer, who created himself.
+Thou art the High, in this thy name of "Height."
+Thou camest into being in this thy name of "Kheprer."
+Hail to thee, Eye of Horus,[1] which he furnisheth with his hands
+    completely.
+He permitteth not thee to be obedient to those of the West;
+He permitteth not thee to be obedient to those of the East;
+He permitteth not thee to be obedient to those of the South;
+He permitteth not thee to be obedient to those of the North;
+He permitteth not thee to be obedient to those who are in the earth;
+[For] thou art obedient to Horus.
+He it is who hath furnished thee, he it is who hath builded thee,
+    he it is who hath made thee to be dwelt in.
+Thou doest for him whatsoever he saith unto thee, in every place
+    whither he goeth.
+Thou liftest up to him the water-fowl that are in thee.
+Thou liftest up to him the water-fowl that are about to be in thee.
+Thou liftest up to him every tree that is in thee.
+Thou liftest up to him every tree that is about to be in thee.
+Thou liftest up to him the cakes and ale that are in thee.
+Thou liftest up to him the cakes and ale that are about to be in thee.
+Thou liftest up to him the gifts that are in thee.
+Thou liftest up to him the gifts that are about to be in thee.
+Thou liftest up to him everything that is in thee.
+Thou liftest up to him everything that is about to be in thee.
+Thou takest them to him in every place wherein it pleaseth him to be.
+The doors upon thee stand fast [shut] like the god Anmutef,[2]
+They open not to those who are in the West;
+They open not to those who are in the East;
+They open not to those who are in the North;
+They open not to those who are in the South;
+They open not to those who are in the middle of the earth;
+But they open to Horus.
+
+He it was who made them, he it was who made them stand [firm], he it was
+who delivered them from every evil attack which the god Set made upon
+them. He it was who made thee to be a settled country in this thy name
+of "Kerkut." He it was who passed bowing after thee in thy name of
+"Nut." He it was who delivered thee from every evil attack which Set
+made upon thee (Pepi II, ll. 767-774.)
+
+[Footnote 1: Here a name of Egypt.]
+
+[Footnote 2: The god who was "the pillar of his mother."]
+
+
+IV. The following passages describe the power of the king in heaven, and
+his felicity there:
+
+"The sky hath withdrawn the life of the star Septet (Sothis, the
+Dog-star); behold Unas a living being, the son of Septet. The Eighteen
+Gods have purified him in Meskha (the Great Bear), [he is] an
+imperishable star. The house of Unas perisheth not in the sky, the
+throne of Unas perisheth not on the earth. Men make supplication
+[there], the gods fly [thither]. Septet hath made Unas fly to heaven to
+be with his brethren the gods. Nut,[1] the Great Lady, hath unfolded her
+arms to Unas. She hath made them into two divine souls at the head of
+the Souls of Anu, under the head of Ra. She made them two weeping women
+when thou wast on thy bier (?). The throne of Unas is by thee, Ra, he
+yieldeth it not up to anyone else. Unas cometh forth into heaven by
+thee, Ra. The face of Unas is like the [faces of the] Hawks. The wings
+of Unas are like [those of] geese. The nails of Unas are like the claws
+of the god Tuf. There is no [evil] word concerning Unas on earth among
+men. There is no hostile speech about him with the gods. Unas hath
+destroyed his word, he hath ascended to heaven. Upuatu hath made Unas
+fly up to heaven among his brethren the gods. Unas hath drawn together
+his arms like the Smen goose, he striketh his wings like a falcon,
+flying, flying. O men, Unas flieth up into heaven.
+
+[Footnote 1: The Sky-goddess.]
+
+"O ye gods of the West, O ye gods of the East, O ye gods of the South, O
+ye gods of the North, ye four groups who embrace the holy lands, devote
+ye yourselves to Osiris when he appeareth in heaven. He shall sail into
+the Sky, with his son Horus by his fingers. He shall announce him, he
+shall make him rise up like the Great God in the Sky. They shall cry out
+concerning Unas: Behold Horus, the son of Osiris! Behold Unas, the
+firstborn son of Hathor! Behold the seed of Keb! Osiris hath commanded
+that Unas shall rise as a second Horus, and these Four Spirit-souls in
+Anu have written an edict to the two great gods in the Sky. Ra set up
+the Ladder[1] in front of Osiris, Horus set up the Ladder in front of
+his father Osiris when he went to his spirit, one on this side [and] one
+on the other side; Unas is between them. Behold, he is the god of the
+pure seats coming forth from the bath (?). Unas standeth up, lo Horus;
+Unas sitteth down, lo Set. Ra graspeth his hand, spirit to heaven, body
+to earth."
+
+[Footnote 1: The Ladder by which souls ascended to heaven. A picture of
+the Ladder is given in the Papyrus of Ani, Plate XXII.]
+
+The power of the king in heaven was almost as absolute as it was upon
+earth, and in a very remarkable passage in the text of Unas, which is
+repeated in the text of Teta, we have a graphic description of the king
+as a mighty hunter, who chases the gods and lassoes them, and then kills
+and eats them in order that he may absorb their strength and wisdom, and
+all their divine attributes, and their power of living eternally. The
+passage reads:
+
+"The skies lower, the Star-gods tremble, the Archers[1] quake, the bones
+of the Akeru[1] gods tremble, and those who are with them are struck
+dumb when they see Unas rising up as a soul, in the form of the god who
+liveth upon his fathers, and who turneth his mothers into his food. Unas
+is the lord of wisdom, and his mother knoweth not his name. The
+adoration of Unas is in heaven, he hath become mighty in the horizon
+like Temu, the father that gave him birth, and after Temu had given him
+birth Unas became stronger than his father. The Doubles (_i.e._ vital
+strength) of Unas are behind him, the soles of his feet are beneath his
+feet, his gods are over him, his serpents are [seated] upon his brow,
+the serpent-guides of Unas are in front of him, and the spirit of the
+flame looketh upon [his] soul. The powers of Unas protect him. Unas is a
+bull in heaven. He directeth his steps where he willeth. He liveth upon
+the form which each god taketh upon himself, and he eateth the flesh of
+those who come to fill their bellies with the magical charms in the Lake
+of Fire. Unas is equipped with power against the spirit-souls thereof,
+and he riseth in the form of the mighty one, the lord of those who dwell
+in power (?). Unas hath taken his seat with his back turned towards Keb
+(the Earth-god). Unas hath weighed his words[2] with the hidden god (?)
+who hath no name, on the day of hacking in pieces the firstborn. Unas is
+the lord of offerings, the untier of the knot, and he himself maketh
+abundant the offerings of meat and drink. Unas devoureth men, and liveth
+upon the gods, he is the lord of envoys whom he sendeth forth on his
+missions. 'He who cutteth off hairy scalps,' who dwelleth in the fields,
+tieth the gods with ropes. Tcheser-tep shepherdeth them for Unas and
+driveth them unto him; and the Cord-master hath bound them for
+slaughter. Khensu, the slayer of the wicked, cutteth their throats, and
+draweth out their intestines, for it is he whom Unas sendeth to
+slaughter [them], and Shesmu[3] cutteth them in pieces, and boileth
+their members in his blazing caldrons of the night. Unas eateth their
+magical powers, and he swalloweth their spirit-souls. The great ones
+among them serve for his meal at daybreak, the lesser serve for his
+meal at eventide, and the least among them serve for his meal in the
+night. The old gods and the old goddesses become fuel for his furnace.
+The mighty ones in heaven light the fire under the caldrons wherein are
+heaped up the thighs of the firstborn; and he who maketh those who live
+in heaven to go about for Unas lighteth the fire under the caldrons with
+the thighs of their women; he goeth about the Two Heavens in their
+entirety, and he goeth round about the two banks of the Celestial Nile.
+Unas is the Great Power, the Power of Powers, and Unas is the Chief of
+the gods in visible forms. Whatsoever he findeth upon his path he eateth
+forthwith, and the magical might of Unas is before that of all the
+spirit-bodies who dwell in the horizon. Unas is the firstborn of the
+firstborn gods. Unas is surrounded by thousands, and oblations are made
+unto him by hundreds; he is made manifest as the Great Power by Saah
+(Orion), the father of the gods. Unas repeateth his rising in heaven,
+and he is crowned lord of the horizon. He hath reckoned up the bandlets
+and the arm-rings [of his captives], he hath taken possession of the
+hearts of the gods. Unas hath eaten the Red Crown, and he hath swallowed
+the White Crown; the food of Unas is the intestines, and his meat is
+hearts and their words of power. Behold, Unas eateth of that which the
+Red Crown sendeth forth, he increaseth, and the words of power of the
+gods are in his belly; his attributes are not removed from him. Unas
+hath eaten the whole of the knowledge of every god, and the period of
+his life is eternity, and the duration of his existence is
+everlastingness. He is in the form of one who doeth what he wisheth, and
+who doth not do what he hateth, and he abideth on the horizon for ever
+and ever and ever. The Soul of the gods is in Unas, their spirit-souls
+are with Unas, and the offerings made unto him are more than those that
+are made unto the gods. The fire of Unas is in their bones, for their
+soul is in Unas, and their shades are with those who belong unto them.
+Unas hath been with the two hidden (?) Kha (?) gods, ...; the seat of
+the heart of Unas is among those who live upon this earth for ever and
+ever and ever."
+
+[Footnote 1: These are names of groups of stars.]
+
+[Footnote 2: _i.e._ entered into judgment.]
+
+[Footnote 3: The executioner of Osiris.]
+
+The following extract is from one of the later Pyramid Texts:
+
+"Pepi was brought forth by the god Nu, when there was no heaven, when
+there was no earth, when nothing had been established, when there was no
+fighting, and when the fear of the Eye of Horus did not exist. This Pepi
+is one of the Great Offspring who were brought forth in Anu
+(Heliopolis), who have never been conquered by a king or ruled by
+chiefs, who are irresistible, whose words cannot be gainsaid. Therefore
+this Pepi is irresistible; he can neither be conquered by a king nor
+ruled by chiefs. The enemies of Pepi cannot triumph. Pepi lacketh
+nothing. His nails do not grow long [for want of prey]. No debt is
+reckoned against Pepi. If Pepi falleth into the water Osiris will lift
+him out, and the Two Companies of the Gods will bear him up on their
+shoulders, and Ra, wheresoever he may be, will give him his hand. If
+Pepi falleth on the earth the Earth-god (Keb) will lift him up, and the
+Two Companies of the Gods will bear him up on their shoulders, and Ra,
+wheresoever he may be, will give him his hand.... Pepi appeareth in
+heaven among the imperishable stars. His sister the star Sothis (the
+Dog-star), his guide the Morning Star (Venus) lead him by the hand to
+the Field of Offerings. He taketh his seat on the crystal throne, which
+hath faces of fierce lions and feet in the form of the hoofs of the Bull
+Sma-ur. He standeth up in his place between the Two Great Gods, and his
+sceptre and staff are in his hands. He lifteth up his hand to the
+Henmemet spirits, and the gods come to him with bowings. The Two Great
+Gods look on in their places, and they find Pepi acting as judge of the
+gods. The word of every spirit-soul is in him, and they make offerings
+to him among the Two Companies of the Gods.
+
+
+
+
+                              CHAPTER III
+
+         STORIES OF MAGICIANS WHO LIVED UNDER THE ANCIENT EMPIRE
+
+
+The short stories of the wonderful deeds of ancient Egyptian magicians
+here given are found in the Westcar Papyrus, which is preserved in the
+Royal Museum in Berlin, where it is numbered P. 3033. This papyrus was
+the property of Miss Westcar of Whitchurch, who gave it to the eminent
+German Egyptologist, Richard Lepsius, in 1839; it was written probably
+at some period between the twelfth and eighteenth dynasties. The texts
+were first edited and translated by Professor Erman.
+
+
+               THE MAGICIAN UBAANER AND THE WAX CROCODILE
+
+The first story describes an event which happened in the reign of Nebka,
+a king of the third dynasty. It was told by Prince Khafra to King Khufu
+(Cheops). The magician was called Ubaaner,[1] and he was the chief
+Kher-heb in the temple of Ptah of Memphis, and a very learned man. He
+was a married man, but his wife loved a young man who worked in the
+fields, and she sent him by the hands of one of her maids a box
+containing a supply of very fine clothes. Soon after receiving this gift
+the young man proposed to the magician's wife that they should meet and
+talk in a certain booth or lodge in her garden, and she instructed the
+steward to have the lodge made ready for her to receive her friend in
+it. When this was done, she went to the lodge, and she sat there with
+the young man and drank beer with him until the evening, when he went
+his way. The steward, knowing what had happened, made up his mind to
+report the matter to his master, and as soon as the morning had come, he
+went to Ubaaner and informed him that his wife had spent the previous
+day drinking beer with such and such a young man. Ubaaner then told the
+steward to fetch him his casket made of ebony and silver-gold, which
+contained materials and instruments used in working magic, and when it
+was brought him, he took out some wax, and fashioned a figure of a
+crocodile seven spans long. He then recited certain magical words over
+the crocodile, and said to it, "When the young man comes to bathe in my
+lake thou shalt seize him." Then giving the wax crocodile to the
+steward, Ubaaner said to him, "When the young man goes down to the lake
+to bathe according to his daily habit, thou shalt throw the crocodile
+into the water after him." Having taken the crocodile from his master
+the steward departed.
+
+[Footnote 1: This name means "splitter of stones." It will be remembered
+that the late Sir H.M. Stanley was called the "stone-splitter," because
+of his great strength of deed and word.]
+
+Then the wife of Ubaaner told the steward to set the little lodge in the
+garden in order, because she was going to spend some time there. When
+the steward had furnished the lodge, she went there, and the young
+peasant paid her a visit. After leaving the lodge he went and bathed in
+the lake, and the steward followed him and threw the wax crocodile into
+the water; it immediately turned into a large crocodile 7 cubits (about
+11 feet) long and seized the young man and swallowed him up. When this
+took place the magician Ubaaner was with the king, and he remained in
+attendance upon him for seven days, during which time the young man was
+in the lake, with no air to breathe. When the seven days were ended King
+Nebka proposed to take a walk with the magician. Whilst they were going
+along Ubaaner asked the king if he would care to see a wonderful thing
+that had happened to a young peasant, and the king said he would, and
+forthwith walked to the place to which the magician led him. When they
+arrived at the lake Ubaaner uttered a spell over the crocodile, and
+commanded it to come up out of the water bringing the young man with
+him; and the crocodile did so. When the king saw the beast he exclaimed
+at its hideousness, and seemed to be afraid of it, but the magician
+stooped down fearlessly, and took the crocodile up in his hand, and lo,
+the living crocodile had disappeared, and only a crocodile of wax
+remained in its place. Then Ubaaner told King Nebka the story of how the
+young man had spent days in the lodge in the garden talking and drinking
+beer with his wife, and His Majesty said to the wax crocodile, "Get thee
+gone, and take what is thine with thee." And the wax crocodile leaped
+out of the magician's hand into the lake, and once more became a large,
+living crocodile. And it swam away with the young man, and no one ever
+knew what became of it afterwards. Then the king made his servants seize
+Ubaaner's wife, and they carried her off to the ground on the north side
+of the royal palace, and there they burned her, and they scattered her
+ashes in the river. When King Khufu had heard the story he ordered many
+offerings to be made in the tomb of his predecessor Nebka, and gifts to
+be presented to the magician Ubaaner.
+
+
+           THE MAGICIAN TCHATCHAMANKH AND THE GOLD ORNAMENT
+
+The Prince Baiufra stood up and offered to relate to King Khufu (Cheops)
+a story of a magician called Tchatchamankh, who flourished in the reign
+of Seneferu, the king's father. The offer having been accepted, Baiufra
+proceeded to relate the following: On one occasion it happened that
+Seneferu was in a perplexed and gloomy state of mind, and he wandered
+distractedly about the rooms and courts of his palace seeking to find
+something wherewith to amuse himself, but he failed to do so. Then he
+bethought himself of the court magician Tchatchamankh, and he ordered
+his servants to summon him to the presence. When the great Kher-heb and
+scribe arrived, he addressed him as "my brother," and told him that he
+had been wandering about in his palace seeking for amusement, and had
+failed to find it. The magician promptly suggested to the king that he
+should have a boat got ready, decorated with pretty things that would
+give pleasure, and should go for a row on the lake. The motions of the
+rowers as they rowed the boat about would interest him, and the sight of
+the depths of the waters, and the pretty fields and gardens round about
+the lake, would give him great pleasure. "Let me," said the magician,
+"arrange the matter. Give me twenty ebony paddles inlaid with gold and
+silver, and twenty pretty maidens with flowing hair, and twenty network
+garments wherein to dress them." The king gave orders for all these
+things to be provided, and when the boat was ready, and the maidens who
+were to row had taken their places, he entered the boat and sat in his
+little pavilion and was rowed about on the lake. The magician's views
+proved to be correct, for the king enjoyed himself, and was greatly
+amused in watching the maidens row. Presently the handle of the paddle
+of one of the maidens caught in her long hair, and in trying to free it
+a malachite ornament which she was wearing in her hair fell into the
+water and disappeared. The maiden was much troubled over her loss, and
+stopped rowing, and as her stopping threw out of order the strokes of
+the maidens who were sitting on the same seat as she was, they also
+stopped rowing. Thereupon the king asked why the rowing had ceased, and
+one of the maidens told him what had happened; and when he promised that
+the ornament should be recovered, the maiden said words which seem to
+mean that she had no doubt that she should recover it. On this Seneferu
+caused Tchatchamankh to be summoned into the presence, and when he came
+the king told him all that had happened. Then the magician began to
+recite certain spells, the effect of which was to cause the water of the
+lake first to divide into two parts, and then the water on one side to
+rise up and place itself on the water on the other side. The boat,
+presumably, sank down gently on the ground of the lake, for the
+malachite ornament was seen lying there, and the magician fetched it,
+and returned it to its owner. The depth of the water in the middle of
+the lake where the ornament dropped was 12 cubits (between 18 and 19
+feet), and when the water from one side was piled up on that on the
+other, the total depth of the two sections taken together was, we are
+told, 24 cubits. As soon as the ornament was restored to the maiden, the
+magician recited further spells, and the water lowered itself, and
+spread over the ground of the lake, and so regained its normal level.
+His Majesty, King Seneferu, assembled his nobles, and having discussed
+the matter with them, made a handsome gift to his clever magician. When
+King Khufu had heard the story he ordered a large supply of funerary
+offerings to be sent to the tomb of Seneferu, and bread, beer, flesh,
+and incense to the tomb of Tchatchamankh.
+
+
+     THE MAGICIAN TETA WHO RESTORED LIFE TO DEAD ANIMALS, ETC.
+
+When Baiufra had finished the story given above, Prince Herutataf, the
+son of King Khufu, and a very wise man, with whose name Egyptian
+tradition associated the discovery of certain chapters of the Book of
+the Dead, stood up before his father to speak, and said to him, "Up to
+the present thou hast only heard tales about the wisdom of magicians who
+are dead and gone, concerning which it is quite impossible to know
+whether they be true or not. Now, I want Thy Majesty to see a certain
+sage who is actually alive during thy lifetime, whom thou knowest not."
+His Majesty Khufu said, "Who is it, Herutataf?" And Prince Herutataf
+replied, "He is a certain peasant who is called Teta, and he lives in
+Tet-Seneferu. He is one hundred and ten years old, and up to this very
+day he eats five hundred bread-cakes (_sic_), and a leg of beef, and
+drinks one hundred pots of beer. He knows how to reunite to its body a
+head which has been cut off, he knows how to make a lion follow him
+whilst the rope with which he is tied drags behind him on the ground,
+and he knows the numbers of the Apet chambers (?) of the shrine (?) of
+Thoth." Now His Majesty had been seeking for a long time past for the
+number of the Apet chambers (?) of Thoth, for he had wished to make
+something like it for his "horizon."[1] And King Khufu said to his son
+Herutataf, "My son, thou thyself shalt go and bring the sage to me";
+thereupon a boat was made ready for Prince Herutataf, who forthwith set
+out on his journey to Tet-Seneferu, the home of the sage. When the
+prince came to the spot on the river bank that was nearest to the
+village of Teta, he had the boat tied up, and he continued his journey
+overland seated in a sort of sedan chair made of ebony, which was
+carried or slung on bearing poles made of costly _sesentchem_ wood
+inlaid or decorated with gold. When Herutataf arrived at the village,
+the chair was set down on the ground, and he got out of it and stood up
+ready to greet the old man, whom he found lying upon a bed, with the
+door of his house lying on the ground. One servant stood by the bed
+holding the sage's head and fanning him, and another was engaged in
+rubbing his feet. Herutataf addressed a highly poetical speech to Teta,
+the gist of which was that the old man seemed to be able to defy the
+usual effects of old age, and to be like one who had obtained the secret
+of everlasting youth, and then expressed the hope that he was well.
+Having paid these compliments, which were couched in dignified and
+archaic language, Herutataf went on to say that he had come with a
+message from his father Khufu, who hereby summoned Teta to his presence.
+"I have come," he said, "a long way to invite thee, so that thou mayest
+eat the food, and enjoy the good things which the king bestows on those
+who follow him, and so that he may conduct thee after a happy life to
+thy fathers who rest in the grave." The sage replied, "Welcome, Prince
+Herutataf, welcome, O thou who lovest thy father. Thy father shall
+reward thee with gifts, and he shall promote thee to the rank of the
+senior officials of his court. Thy Ka[2] shall fight successfully
+against thine enemy, thy soul knows the ways of the Other World, and
+thou shalt arrive at the door of those who are apparelled in ... I
+salute thee, O Prince Herutataf."
+
+[Footnote 1: These were probably books and instruments which the
+magicians of the day used in making astrological calculations, or in
+working magic.]
+
+[Footnote 2: The "double," or the vital force.]
+
+Herutataf then held out his hands to the sage and helped him to rise
+from the bed, and he went with him to the river bank, Teta leaning on
+his arm. When they arrived there Teta asked for a boat wherein his
+children and his books might be placed, and the prince put at his
+disposal two boats, with crews complete; Teta himself, however, was
+accommodated in the prince's boat and sailed with him. When they came to
+the palace, Prince Herutataf went into the presence of the king to
+announce their arrival, and said to him, "O king my lord, I have brought
+Teta"; and His Majesty replied, "Bring him in quickly." Then the king
+went out into the large hall of his palace, and Teta was led into the
+presence. His Majesty said, "How is it, Teta, that I have never seen
+thee?" And Teta answered, "Only the man who is summoned to the presence
+comes; so soon as the king summoned me I came." His Majesty asked him,
+saying, "Is it indeed true, as is asserted, that thou knowest how to
+rejoin to its body the head which hath been cut off?" Teta answered,
+"Most assuredly do I know how to do this, O king my lord." His Majesty
+said, "Let them bring in from the prison a prisoner, so that his
+death-sentence may be carried out." Then Teta said, "Let them not bring
+a man, O king my lord. Perhaps it may be ordered that the head shall be
+cut off some other living creature." So a goose was brought to him, and
+he cut off its head, and laid the body of the goose on the west side of
+the hall, and its head on the east side. Then Teta recited certain
+magical spells, and the goose stood up and waddled towards its head, and
+its head moved towards its body. When the body and the head came close
+together, the head leaped on to the body, and the goose stood up on its
+legs and cackled.
+
+Then a goose of another kind called _khetaa_ was brought to Teta, and he
+did with it as he had done with the other goose. His Majesty next caused
+an ox to be taken to Teta, and when he had cut off its head, and recited
+magical spells over the head and the body, the head rejoined itself to
+the body, and the ox stood up on its feet. A lion was next brought to
+Teta, and when he had recited spells over it, the lion went behind him,
+and followed him [like a dog], and the rope with which he had been tied
+up trailed on the ground behind the animal.
+
+King Khufu then said to Teta, "Is it true what they say that thou
+knowest the numbers of the Apet chambers (?) of the shrine (?) of
+Thoth?" Teta replied, "No. I do not know their number, O king my lord,
+but I do know the place where they are to be found." His Majesty asked,
+"Where is that?" Teta replied, "There is a box made of flint in a house
+called Sapti in Heliopolis." The king asked, "Who will bring me this
+box?" Teta replied, "Behold, O king my lord, I shall not bring the box
+to thee." His Majesty asked, "Who then shall bring it to me?" Teta
+answered, "The oldest of the three children of Rut-tetet shall bring it
+unto thee." His Majesty said, "It is my will that thou shalt tell me who
+this Rut-tetet is." Teta answered, "This Rut-tetet is the wife of a
+priest of Ra of Sakhabu,[1] who is about to give birth to three children
+of Ra. He told her that these children should attain to the highest
+dignities in the whole country, and that the oldest of them should
+become high priest[2] of Heliopolis." On hearing these words the heart
+of the king became sad; and Teta said, "Wherefore art thou so sad, O
+king my lord? Is it because of the three children? I say unto thee,
+Verily thy son, verily his son, verily one of them." His Majesty asked,
+"When will these three children be born?" Teta answered, "Rut-tetet will
+give them birth on the fifteenth day of the first month of Pert."[3] The
+king then made a remark the exact meaning of which it is difficult to
+follow, but from one part of it it is clear that he expressed his
+determination to go and visit the temple of Ra of Sakhabu, which seems
+to have been situated on or near the great canal of the Letopolite
+nome. In reply Teta declared that he would take care that the water in
+the canal should be 4 cubits (about 6 feet) deep, _i.e._ that the water
+should be deep enough for the royal barge to sail on the canal without
+difficulty. The king then returned to his palace and gave orders that
+Teta should have lodgings given him in the house of Prince Herutataf,
+that he should live with him, and that he should be provided with one
+thousand bread-cakes, one hundred pots of beer, one ox, and one hundred
+bundles of vegetables. And all that the king commanded concerning Teta
+was done.
+
+[Footnote 1: A town which seems to have been situated in the second nome
+or "county" of Lower Egypt; the Greeks called the nome Letopolites.]
+
+[Footnote 2: His official title was "Ur-mau."]
+
+[Footnote 3: The season Pert = November 15 - March 15.]
+
+
+           THE STORY OF RUT-TETET AND THE THREE SONS OF RA
+
+The last section of the Westcar Papyrus deals with the birth of the
+three sons of Ra, who have been mentioned above. When the day drew nigh
+in which the three sons were to be born, Ra, the Sun-god, ordered the
+four goddesses, Isis, Nephthys,[1] Meskhenet,[2] and Heqet,[3] and the
+god Khnemu,[4] to go and superintend the birth of the three children, so
+that when they grew up, and were exercising the functions of rule
+throughout all Egypt, they should build temples to them, and furnish the
+altars in them with offerings of meat and drink in abundance. Then the
+four goddesses changed themselves into the forms of dancing women, and
+went to the house wherein the lady Rut-tetet lay ill, and finding her
+husband, the priest of Ra, who was called Rauser, outside, they clashed
+their cymbals together, and rattled their sistra, and tried to make him
+merry. When Rauser objected to this and told them that his wife lay ill
+inside the house, they replied, "Let us see her, for we know how to
+help her"; so he said to them and to Khnemu who was with them, "Enter
+in," and they did so, and they went to the room wherein Rut-tetet lay.
+Isis, Nephthys, and Heqet assisted in bringing the three boys into the
+world. Meskhenet prophesied for each of them sovereignty over the land,
+and Khnemu bestowed health upon their bodies. After the birth of the
+three boys, the four goddesses and Khnemu went outside the house, and
+told Rauser to rejoice because his wife Rut-tetet had given him three
+children. Rauser said, "My Ladies, what can I do for you in return for
+this?" Having apparently nothing else to give them, he begged them to
+have barley brought from his granary, so that they might take it away as
+a gift to their own granaries; they agreed, and the god Khnemu brought
+the barley. So the goddesses set out to go to the place whence they had
+come.
+
+[Footnote 1: Isis and Nephthys were the daughters of Keb and Nut, and
+sisters of Osiris and Set; the former was the mother of Horus, and the
+latter of Anubis.]
+
+[Footnote 2: A goddess who presided over the birth of children.]
+
+[Footnote 3: A very ancient Frog-goddess, who was associated with
+generation and birth.]
+
+[Footnote 4: A god who assisted at the creation of the world, and who
+fashioned the bodies of men and women.]
+
+When they had arrived there Isis said to her companions: "How is it that
+we who went to Rut-tetet [by the command of Ra] have worked no wonder
+for the children which we could have announced to their father, who
+allowed us to depart [without begging a boon]?" So they made divine
+crowns such as belonged to the Lord (_i.e._ King), life, strength,
+health [be to him!], and they hid them in the barley. Then they sent
+rain and storm through the heavens, and they went back to the house of
+Rauser, apparently carrying the barley with them, and said to him, "Let
+the barley abide in a sealed room until we dance our way back to the
+north." So they put the barley in a sealed room. After Rut-tetet had
+kept herself secluded for fourteen days, she said to one of her
+handmaidens, "Is the house all ready?" and the handmaiden told her that
+it was provided with everything except jars of barley drink, which had
+not been brought. Rut-tetet then asked why they had not been brought,
+and the handmaiden replied in words that seem to mean that there was no
+barley in the house except that which belonged to the dancing goddesses,
+and that that was in a chamber which had been sealed with their seal.
+Rut-tetet then told her to go and fetch some of the barley, for she was
+quite certain that when her husband Rauser returned he would make good
+what she took. Thereupon the handmaiden went to the chamber, and broke
+it open, and she heard in it loud cries and shouts, and the sounds of
+music and singing and dancing, and all the noises which men make in
+honour of the birth of a king, and she went back and told Rut-tetet what
+she had heard. Then Rut-tetet herself went through the room, and could
+not find the place where the noises came from, but when she laid her
+temple against a box, she perceived that the noises were inside it. She
+then took this box, which cannot have been of any great size, and put it
+in another box, which in turn she put in another box, which she sealed,
+and then wrapping this in a leather covering, she laid it in a chamber
+containing her jar of barley beer or barley wine, and sealed the door.
+When Rauser returned from the fields, Rut-tetet related to him
+everything that had happened, and his heart was exceedingly glad, and he
+and his wife sat down and enjoyed themselves.
+
+A few days after these events Rut-tetet had a quarrel with her
+handmaiden, and she slapped her well. The handmaiden was very angry, and
+in the presence of the household she said words to this effect: Dost
+thou dare to treat me in this way? I who can destroy thee? She has given
+birth to three kings, and I will go and tell the Majesty of King Khufu
+of this fact. The handmaiden thought that, if Khufu knew of the views of
+Rauser and Rut-tetet about the future of their three sons, and the
+prophecies of the goddesses, he would kill the children and perhaps
+their parents also. With the object in her mind of telling the king the
+handmaiden went to her maternal uncle, whom she found weaving flax on
+the walk, and told him what had happened, and said she was going to tell
+the king about the three children. From her uncle she obtained neither
+support nor sympathy; on the contrary, gathering together several
+strands of flax into a thick rope he gave her a good beating with the
+same. A little later the handmaiden went to the river or canal to fetch
+some water, and whilst she was filling her pot a crocodile seized her
+and carried her away and, presumably, ate her. Then the uncle went to
+the house of Rut-tetet to tell her what had happened, and he found her
+sitting down, with her head bowed over her breast, and exceedingly sad
+and miserable. He asked her, saying, "O Lady, wherefore art thou so
+sad?" And she told him that the cause of her sorrow was the handmaiden,
+who had been born in the house and had grown up in it, and who had just
+left it, threatening that she would go and tell the king about the birth
+of the three kings. The uncle of the handmaiden nodded his head in a
+consoling manner, and told Rut-tetet how she had come to him and
+informed him what she was going to do, and how he had given her a good
+beating with a rope of flax, and how she had gone to the river to fetch
+some water, and how a crocodile had carried her off.
+
+There is reason to think that the three sons of Rut-tetet became the
+three kings of the fifth dynasty who were known by the names of Khafra,
+Menkaura, and Userkaf. The stories given above are valuable because they
+contain elements of history, for it is now well known that the immediate
+successors of the fourth dynasty, of which Khufu, Khafra, and Menkaura,
+the builders of the three great pyramids at Gizah, were the most
+important kings, were kings who delighted to call themselves sons of Ra,
+and who spared no effort to make the form of worship of the Sun-god that
+was practised at Anu, or Heliopolis, universal in Egypt. It is probable
+that the three magicians, Ubaaner, Tchatchamankh, and Teta were
+historical personages, whose abilities and skill in working magic
+appealed to the imagination of the Egyptians under all dynasties, and
+caused their names to be venerated to a remote posterity.
+
+
+
+
+                               CHAPTER IV
+
+                          THE BOOK OF THE DEAD
+
+
+"Book of the Dead" is the name that is now generally given to the large
+collection of "Chapters," or compositions, both short and long, which
+the ancient Egyptians cut upon the walls of the corridors and chambers
+in pyramids and rock-hewn tombs, and cut or painted upon the insides and
+outsides of coffins and sarcophagi, and wrote upon papyri, etc., which
+were buried with the dead in their tombs. The first modern scholar to
+study these Chapters was the eminent Frenchman, J. Francois Champollion;
+he rightly concluded that all of them were of a religious character, but
+he was wrong in calling the collection as a whole "Funerary Ritual." The
+name "Book of the Dead" is a translation of the title "Todtenbuch,"
+given by Dr. R. Lepsius to his edition of a papyrus at Turin, containing
+a very long selection of the Chapters,[1] which he published in 1842.
+"Book of the Dead" is on the whole a very satisfactory general
+description of these Chapters, for they deal almost entirely with the
+dead, and they were written entirely for the dead. They have nothing to
+do with the worship of the gods by those who live on the earth, and such
+prayers and hymns as are incorporated with them were supposed to be said
+and sung by the dead for their own benefit. The author of the Chapters
+of the Book of the Dead was the god Thoth, whose greatness has already
+been described in Chapter I of this book. Thus they were considered to
+be of divine origin, and were held in the greatest reverence by the
+Egyptians at all periods of their long history. They do not all belong
+to the same period, for many of them allude to the dismemberment and
+burning of the dead, customs that, though common enough in very
+primitive times, were abandoned soon after royal dynasties became
+established in Egypt.
+
+[Footnote 1: The actual number of Chapters in this papyrus is 165.]
+
+It is probable that in one form or another many of the Chapters were in
+existence in the predynastic period,[1] but no copies of such primitive
+versions, if they ever existed, have come down to us. One Egyptian
+tradition, which is at least as old as the early part of the eighteenth
+dynasty (1600 B.C.), states that Chapters XXXB and LXIV were
+"discovered" during the reign of Semti, a king of the first dynasty, and
+another tradition assigns their discovery to the reign of Menkaura (the
+Mycerinus of classical writers), a king of the fourth dynasty. It is
+certain, however, that the Egyptians possessed a Book of the Dead which
+was used for kings and royal personages, at least, early under the first
+dynasty, and that, in a form more or less complete, it was in use down
+to the time of the coming of Christianity into Egypt. The tombs of the
+officials of the third and fourth dynasties prove that the Book of
+Opening the Mouth and the Liturgy of Funerary Offerings (see pp. 13-18)
+were in use when they were made, and this being so it follows as a
+matter of course that at this period the Egyptians believed in the
+resurrection of the dead and in their immortality, that the religion of
+Osiris was generally accepted, that the efficacy of funerary offerings
+was unquestioned by the religious, and that men died believing that
+those who were righteous on earth would be rewarded in heaven, and that
+the evil-doer would be punished. The Pyramid Texts also prove that a
+Book of the Dead divided into chapters was in existence when they were
+written, for they mention the "Chapter of those who come forth (_i.e._
+appear in heaven)," and the "Chapter of those who rise up" (Pepi I, l.
+463), and the "Chapter of the _betu_ incense," and the "Chapter of the
+natron incense" (Pepi I, 469). Whether these Chapters formed parts of
+the Pyramid Texts, or whether both they and the Pyramid Texts belonged
+to the Book of the Dead cannot be said, but it seems clear that the four
+Chapters mentioned above formed part of a work belonging to a Book of
+the Dead that was older than the Pyramid Texts. This Book of the Dead
+was no doubt based upon the beliefs of the followers of the religion of
+Osiris, which began in the Delta and spread southwards into Upper Egypt.
+Its doctrines must have differed in many important particulars from
+those of the worshippers of the Sun-god of Heliopolis, whose priests
+preached the existence of a heaven of a solar character, and taught
+their followers to believe in the Sun-god Ra, and not in Temu, the
+ancient native god of Heliopolis, and not in the divine man Osiris. The
+exposition of the Heliopolitan creed is found in the Pyramid Texts,
+which also contain the proofs that before the close of the sixth dynasty
+the cult of Osiris had vanquished the cult of Ra, and that the religion
+of Osiris had triumphed.
+
+[Footnote 1: _i.e._ before Menes became king of both Upper and Lower
+Egypt.]
+
+Certain of the Chapters of the Book of the Dead (_e.g._ XXXB and LXIV)
+were written in the city of Thoth, or Khemenu, others were written in
+Anu, or Heliopolis, and others in Busiris and other towns of the Delta.
+Of the Book of the Dead that was in use under the fifth and sixth
+dynasties we have no copies, but many Chapters of the Recension in use
+under the eleventh and twelfth dynasties are found written in cursive
+hieroglyphs upon wooden sarcophagi, many of which may be seen in the
+British Museum. With the beginning of the eighteenth dynasty the Book of
+the Dead enters a new phase of its existence, and it became the custom
+to write it on rolls of papyrus, which were laid with the dead in their
+coffins, instead of on the coffins themselves. As the greater number of
+such rolls have been found in the tombs of priests and others at Thebes,
+the Recension that was in use from the eighteenth to the twenty-first
+dynasty (1600-900 B.C.) is commonly called the THEBAN RECENSION. This
+Recension, in its earliest form, is usually written with black ink in
+vertical columns of hieroglyphs, which are separated by black lines; the
+titles of the Chapters, the opening words of each section, and the
+Rubrics are written with red ink. About the middle of the eighteenth
+dynasty pictures painted in bright colours, "vignettes," were added to
+the Chapters; these are very valuable, because they sometimes explain or
+give a clue to the meaning of parts of the texts that are obscure. Under
+the twentieth and twenty-first dynasties the writing of copies of the
+Book of the Dead in hieroglyphs went out of fashion, and copies written
+in the hieratic, or cursive, character took their place. These were
+ornamented with vignettes drawn in outline with black ink, and although
+the scribes who made them wrote certain sections in hieroglyphs, it is
+clear that they did not possess the skill of the great scribes who
+flourished between 1600 and 1050 B.C. The last Recension of the Book of
+the Dead known to us in a complete form is the SAITE RECENSION, which
+came into existence about 600 B.C., and continued in use from that time
+to the Roman Period. In the Ptolemaic and Roman Periods the priests
+composed several small works such as the "Book of Breathings" and the
+"Book of Traversing Eternity," which were based upon the Book of the
+Dead, and were supposed to contain in a highly condensed form all the
+texts that were necessary for salvation. At a still later period even
+more abbreviated texts came into use, and the Book of the Dead ended its
+existence in the form of a series of almost illegible scrawls traced
+upon scraps of papyrus only a few inches square.
+
+Rolls of papyrus containing the Book of the Dead were placed: (1) In a
+niche in the wall of the mummy chamber; (2) in the coffin by the side of
+the deceased, or laid between the thighs or just above the ankles; (3)
+in hollow wooden figures of the god Osiris, or Ptah-Seker-Osiris, or in
+the hollow pedestals on which such figures stood.
+
+The Egyptians believed that the souls of the dead on leaving this world
+had to traverse a vast and difficult region called the Tuat, which was
+inhabited by gods, devils, fiends, demons, good spirits, bad spirits,
+and the souls of the wicked, to say nothing of snakes, serpents, savage
+animals, and monsters, before they could reach the Elysian Fields, and
+appear in the presence of Osiris. The Tuat was like the African "bush,"
+and had no roads through it. In primitive times the Egyptians thought
+that only those souls that were provided with spells, incantations,
+prayers, charms, words of power, and amulets could ever hope to reach
+the Kingdom of Osiris. The spells and incantations were needed for the
+bewitchment of hostile beings of every kind; the prayers, charms, and
+words of power were necessary for making other kinds of beings that
+possessed great powers to help the soul on its journey, and to deliver
+it from foes; and the amulets gave the soul that was equipped with them
+strength, power, will, and knowledge to employ successfully every means
+of assistance that presented itself.
+
+The OBJECT OF THE BOOK OF THE DEAD was to provide the dead man with all
+these spells, prayers, amulets, &c., and to enable him to overcome all
+the dangers and difficulties of the Tuat, and to reach Sekhet Aaru and
+Sekhet Hetep (the Elysian Fields), and to take his place among the
+subjects of Osiris in the Land of Everlasting Life. As time went on the
+beliefs of the Egyptians changed considerably about many important
+matters, but they never attempted to alter the Chapters of the Book of
+the Dead so as to bring them, if we may use the expression, "up to
+date." The religion of the eighteenth dynasty was far higher in its
+spiritual character generally than that of the twelfth dynasty, but the
+Chapters that were used under the twelfth dynasty were used under the
+eighteenth, and even under the twenty-sixth dynasty. In religion the
+Egyptian forgot nothing and abandoned nothing; what was good enough for
+his ancestors was good enough for him, and he was content to go into the
+next world relying for his salvation on the texts which he thought had
+procured their salvation. Thus the Book of the Dead as a whole is a work
+that reflects all the religious beliefs of the Egyptians from the time
+when they were half savages to the period of the final downfall of their
+power.
+
+[Illustration: Vignette and Part of the XCIInd Chapter of the Book of
+the Dead. (Ani and his Soul are leaving the Tomb) _From the Papyrus of
+the Ani in the British Museum._]
+
+The Theban Recension of the Book of the Dead contains about one hundred
+and ninety Chapters, many of which have Rubrics stating what effects
+will be produced by their recital, and describing ceremonies that must
+be performed whilst they are being recited. It is impossible to describe
+the contents of all the Chapters in our limited space, but in the
+following brief summary the most important are enumerated. Chap. 1
+contains the formulas that were recited on the day of the funeral. Chap.
+151 gives a picture of the arrangement of the mummy chamber, and the
+texts to be said in it. Chap. 137 describes certain magical ceremonies
+that were performed in the mummy chamber, and describes the objects of
+magical power that were placed in niches in the four walls. Chap. 125
+gives a picture of the Judgment Hall of Osiris, and supplies the
+declarations of innocence that the deceased made before the Forty-two
+Judges. Chaps. 144-147, 149, and 150 describe the Halls, Pylons, and
+Divisions of the Kingdom of Osiris, and supply the name of the gods who
+guard them, and the formulas to be said by the deceased as he comes to
+each. Chap. 110 gives a picture of the Elysian Fields and a text
+describing all the towns and places in them. Chap. 5 is a spell by the
+use of which the deceased avoided doing work, and Chap. 6 is another,
+the recital of which made a figure to work for him. Chap. 15 contains
+hymns to the rising and to the setting sun, and a Litany of Osiris; and
+Chap. 183 is a hymn to Osiris. Chaps. 2, 3, 12, 13, and others enabled a
+man to move about freely in the Other World; Chap. 9 secured his free
+passage in and out of the tomb; and Chap. 11 overthrew his enemies.
+Chap. 17 deals with important beliefs as to the origin of God and the
+gods, and of the heavens and the earth, and states the different
+opinions which Egyptian theologians held about many divine and
+mythological beings. The reason for including it in the Book of the Dead
+is not quite clear, but that it was a most important Chapter is beyond
+all doubt. Chaps. 21 and 22 restored his mouth to the deceased, and
+Chap. 23 enabled him to open it. Chap. 24 supplied him with words of
+power, and Chap. 25 restored to him his memory. Chaps. 26-30B gave to
+the deceased his heart, and supplied the spells that prevented the
+stealers of hearts from carrying it off, or from injuring it in any way.
+Two of these Chapters (29 and 30B) were cut upon amulets made in the
+form of a human heart. Chaps. 31 and 32 are spells for driving away
+crocodiles, and Chaps. 33-38, and 40 are spells against snakes and
+serpents. Chaps. 41 and 42 preserved a man from slaughter in the Other
+World, Chap. 43 enabled him to avoid decapitation, and Chap. 44
+preserved him from the second death. Chaps. 45, 46, and 154 protected
+the body from rot or decay and worms in the tomb. Chap. 50 saved the
+deceased from the headsman in the Tuat, and Chap. 51 enabled him to
+avoid stumbling. Chaps. 38, 52-60, and 62 ensured for him a supply of
+air and water in the Tuat, and Chap. 63 protected him from drinking
+boiling water there. Chaps. 64-74 gave him the power to leave the tomb,
+to overthrow enemies, and to "come forth by day." Chaps. 76-89 enabled a
+man to transform himself into the Light-god, the primeval soul of God,
+the gods Ptah and Osiris, a golden hawk, a divine hawk, a lotus, a
+_benu_ bird, a heron, a swallow, a serpent, a crocodile, and into any
+being or thing he pleased. Chap. 89 enabled the soul of the deceased to
+rejoin its body at pleasure, and Chaps. 91 and 92 secured the egress of
+his soul and spirit from the tomb. Chaps. 94-97 made the deceased an
+associate of Thoth, and Chaps. 98 and 99 secured for him the use of the
+magical boat, and the services of the celestial ferryman, who would
+ferry him across the river in the Tuat to the Island of Fire, in which
+Osiris lived. Chaps. 101 and 102 provided access for him to the Boat of
+Ra. Chaps. 108, 109, 112, and 116 enabled him to know the Souls (_i.e._
+gods) of the East and West, and of the towns of Pe,[1] Nekhen,[2]
+Khemenu,[3] and Anu.[4] Chaps. 117-119 enabled him to find his way
+through Rastau, a part of the kingdom of Seker, the god of Death. Chap.
+152 enabled him to build a house, and Chap. 132 gave him power to return
+to the earth and see it. Chap. 153 provided for his escape from the
+fiend who went about to take souls in a net. Chaps. 155-160, 166, and
+167 formed the spells that were engraved on amulets, _i.e._ the Tet
+(male), the Tet (female), the Vulture, the Collar, the Sceptre, the
+Pillow, the Pectoral, &c., and gave to the deceased the power of Osiris
+and Isis and other gods, and restored to him his heart, and lifted up
+his head. Chap. 162 kept heat in the body until the day of the
+resurrection. Chaps. 175 and 176 gave the deceased everlasting life and
+enabled him to escape the second death. Chap. 177 raised up the dead
+body, and Chap. 178 raised up the spirit-soul. The remaining Chapters
+perfected the spirit-soul, and gave it celestial powers, and enabled it
+to enjoy intercourse with the gods as an equal, and enabled it to
+participate in all their occupations and pleasures. We may now give a
+few extracts that will give an idea of the contents of some of the most
+important passages.
+
+[Footnote 1: _i.e._ Pe Tep, or Buto.]
+
+[Footnote 2: Eileithyiaspolis.]
+
+[Footnote 3: Hermopolis.]
+
+[Footnote 4: Heliopolis.]
+
+[Illustration: Her-Heru, the first Priest-King, and Queen Netchemet
+reciting a Hymn to the Rising Sun. The Apes represent the Spirits of the
+Dawn. _From a papyrus (about 1050 B.C.) in the British Museum._]
+
+
+The following is the opening hymn to Osiris in the Papyrus of Ani:
+
+"Glory be to Osiris Un-Nefer, the great god who dwelleth in Abydos, king
+of eternity, lord of everlastingness, whose existence endureth for
+millions of years. Eldest son of the womb of Nut,[1] begotten by Keb,[2]
+the Erpat,[3] lord of the crowns of the South and North, lord of the
+lofty white crown, prince of gods and men: he hath received the sceptre,
+and the whip, and the rank of his divine fathers. Let thy heart in
+Semt-Ament[4] be content, for thy son Horus is established on thy
+throne. Thou art crowned lord of Tatu[5] and ruler in Abydos.[6] Through
+thee the world flourisheth in triumph before the power of Nebertcher.[7]
+He leadeth on that which is and that which is not yet, in his name of
+'Taherstanef.' He toweth along the earth by Maat[8] in his name of
+'Seker'; he is exceedingly mighty and most terrible in his name of
+'Osiris'; he endureth for ever and ever in his name of 'Un-Nefer.'
+Homage to thee, O King of kings, Lord of lords, Prince of princes, who
+from the womb of Nut hast ruled the world and Akert.[9] Thy body is
+[like] bright and shining metal, thy head is of azure blue, and the
+brilliance of the turquoise encircleth thee. O thou god An of millions
+of years, whose body pervadeth all things, whose face is beautiful in
+Ta-Tchesert,[10] grant thou to the Ka of the Osiris the scribe Ani
+splendour in heaven, power upon earth, and triumph in the Other World.
+Grant that I may sail down to Tatu in the form of a living soul, and
+sail up to Abydos in the form of the Benu bird;[11] that I may go in and
+come out without being stopped at the pylons of the Lords of the Other
+World. May there be given unto me bread-cakes in the house of coolness,
+and offerings of food in Anu (Heliopolis), and a homestead for ever in
+Sekhet Aru,[12] with wheat and barley therefor."
+
+[Footnote 1: The Sky-goddess.]
+
+[Footnote 2: The Earth-god.]
+
+[Footnote 3: The hereditary chief of the gods.]
+
+[Footnote 4: The other world.]
+
+[Footnote 5: The town of Busiris on the Delta.]
+
+[Footnote 6: Abydos in Upper Egypt.]
+
+[Footnote 7: The Lord to the uttermost limit, _i.e._ Almighty God.]
+
+[Footnote 8: The goddess of physical and moral law, and the
+personification of the conscience.]
+
+[Footnote 9: A name of the Other World.]
+
+[Footnote 10: The Holy Land, _i.e._ the Kingdom of Osiris.]
+
+[Footnote 11: A bird which has been identified with the phoenix. The soul
+of Ra was incarnate in it.]
+
+[Footnote 12: A name of the realm of Osiris, or the Elysian Fields.]
+
+In another Hymn to Osiris, which is found in the Papyrus of Hunefer, we
+have the following: "The gods come unto thee, bowing low before thee,
+and they hold thee in fear. They withdraw and depart when they see thee
+endued with the terror of Ra, and the victory of Thy Majesty is over
+their hearts. Life is with thee, and offerings of meat and drink follow
+thee, and that which is thy due is offered before thy face. I have come
+unto thee holding in my hands truth, and my heart hath in it no cunning
+(or deceit). I offer unto thee that which is thy due, and I know that
+whereon thou livest. I have not committed any kind of sin in the land; I
+have defrauded no man of what is his. I am Thoth, the perfect scribe,
+whose hands are pure. I am the lord of purity, the destroyer of evil,
+the scribe of truth; what I abominate is sin."
+
+Here is an address, followed by a short Litany, which forms a kind of
+introduction to Chapter 15 in the Papyrus of Ani:
+
+"Praise be unto thee, O Osiris, lord of eternity, Un-Nefer, Heru-Khuti,
+whose forms are manifold, whose attributes are majesty, [thou who art]
+Ptah-Seker-Tem in Heliopolis, lord of the Sheta shrine, creator of
+Het-ka-Ptah (Memphis) and of the gods who dwell therein, thou Guide of
+the Other World, whom the gods praise when thou settest in the sky. Isis
+embraceth thee contentedly, and she driveth away the fiends from the
+mouth of thy paths. Thou turnest thy face towards Amentet,[1] and thou
+makest the earth to shine like refined copper. The dead rise up to look
+upon thee, they breathe the air, and they behold thy face when [thy]
+disk riseth on the horizon. Their hearts are at peace, inasmuch as they
+behold thee, O thou who art Eternity and Everlastingness.
+
+[Footnote 1: The "hidden" land, the West, the Other World.]
+
+
+                                 LITANY
+
+"1. Homage to thee, O [Lord of] the Dekans[1] in Heliopolis and of the
+heavenly beings in Kheraha,[2] thou god Unti, who art the most glorious
+of the gods hidden in Heliopolis.
+
+"_Grant thou unto me a path whereon I may pass in peace, for I am just
+and true; I have not spoken lies wittingly, nor have I done aught with
+deceit_.[3]
+
+"2. Homage to thee, O An[4] in Antes, Heru-Khuti,[5] with long strides
+dost thou stride over heaven, O Heru-Khuti.
+
+"3. Homage to thee, O Everlasting Soul, who dwellest in Tatu (Busiris),
+Un-Nefer,[6] son of Nut, who art the Lord of Akert.
+
+"4. Homage to thee in thy rule over Tatu. The Urrt Crown is fixed upon
+thy head. Thou art One, thou createst thy protection, thou dwellest in
+peace in Tatu.
+
+"5. Homage to thee, O Lord of the Acacia. The Seker Boat[7] is on its
+sledge; thou turnest back the Fiend, the worker of evil; thou makest the
+Eye of the Sun-god to rest upon its throne.
+
+"6. Homage to thee, mighty one in thine hour, Prince great and mighty,
+dweller in Anrutef,[8] lord of eternity, creator of everlastingness.
+Thou art the lord of Hensu.[9]
+
+"7. Homage to thee, O thou who restest upon Truth. Thou art the Lord of
+Abydos; thy body is joined to Ta-Tchesert. Thou art he to whom fraud and
+deceit are abominable.
+
+"8. Homage to thee, O dweller in thy boat. Thou leadest the Nile from
+his source, the light shineth upon thy body; thou art the dweller in
+Nekhen.[10]
+
+"9. Homage to thee, O Creator of the gods, King of the South, King of
+the North, Osiris, Conqueror, Governor of the world in thy gracious
+seasons! Thou art the Lord of the heaven of Egypt (Atebui)."
+
+[Footnote 1: A group of thirty-six Star-gods.]
+
+[Footnote 2: A town that stood on the site of Old Cairo.]
+
+[Footnote 3: This response was to be repeated after each petition.]
+
+[Footnote 4: A Light-god.]
+
+[Footnote 5: Harmakhis of the Greeks.]
+
+[Footnote 6: A form of Osiris.]
+
+[Footnote 7: The Henu Boat of Seker was drawn round the sanctuary of
+Seker each morning.]
+
+[Footnote 8: A district of Hensu.]
+
+[Footnote 9: Herakleopolis in Upper Egypt.]
+
+[Footnote 10: Eileithyiaspolis in Upper Egypt.]
+
+
+The following passage illustrates the general character of a funerary
+hymn to Ra: "Homage to thee, O thou who art in the form of Khepera,
+Khepera the creator of the gods. Thou risest, thou shinest, thou
+illuminest thy mother [the sky]. Thou art crowned King of the Gods.
+Mother Nut[1] welcometh thee with bowings. The Land of Sunset (Manu)
+receiveth thee with satisfaction, and the goddess Maat[2] embraceth thee
+at morn and at eve. Hail, ye gods of the Temple of the Soul (_i.e._
+heaven), who weigh heaven and earth in a balance, who provide celestial
+food! And hail, Tatunen,[3] One, Creator of man, Maker of the gods of
+the south and of the north, of the west and of the east! Come ye and
+acclaim Ra, the Lord of heaven, the Prince--life, health, strength be to
+him!--the Creator of the gods, and adore ye him in his beautiful form as
+he riseth in his Morning Boat (Antchet).
+
+"Those who dwell in the heights and those who dwell in the depths
+worship thee. Thoth and the goddess Maat have laid down thy course for
+thee daily for ever. Thine Enemy the Serpent hath been cast into the
+fire, the fiend hath fallen down into it headlong. His arms have been
+bound in chains, and Ra hath hacked off his legs; the Mesu Betshet[4]
+shall never more rise up. The Temple of the Aged God [in Anu] keepeth
+festival, and the sound of those who rejoice is in the Great House. The
+gods shout for joy when they see Ra rising, and when his beams are
+filling the world with light. The Majesty of the Holy God goeth forth
+and advanceth even unto the Land of Sunset (Manu). He maketh bright the
+earth at his birth daily, he journeyeth to the place where he was
+yesterday. O be thou at peace with me, and let me behold thy beauties!
+Let me appear on the earth. Let me smite [the Eater of] the Ass.[5] Let
+me crush the Serpent Seba.[6] Let me destroy Aapep[7] when he is most
+strong. Let me see the Abtu Fish in its season and the Ant Fish[8] in
+its lake. Let me see Horus steering thy boat, with Thoth and Maat
+standing one on each side of him. Let me have hold of the bows of [thy]
+Evening Boat and the stern of thy Morning Boat.[9] Grant thou unto the
+Ka of me, the Osiris the scribe Ani, to behold the disk of the Sun, and
+to see the Moon-god regularly and daily. Let my soul come forth and walk
+hither and thither and whithersoever it pleaseth. Let my name be read
+from the list of those who are to receive offerings, and may offerings
+be set before me, even as they are set before the Followers of Horus.
+Let there be prepared for me a seat in the Boat of Ra on the day when
+the god goeth forth. Let me be received into the presence of Osiris, in
+the Land where Truth is spoken."
+
+[Footnote 1: The Sky-goddess.]
+
+[Footnote 2: Goddess of Law.]
+
+[Footnote 3: An ancient Earth-god.]
+
+[Footnote 4: The associates of Set, the god of Evil.]
+
+[Footnote 5: The Ass was a form of the Sun-god, and its eater was a
+mythological monster-serpent.]
+
+[Footnote 6: Another mythological serpent.]
+
+[Footnote 7: The serpent that tried to swallow the sun each morning, but
+the Sun-god cast a spell on it and rendered it powerless.]
+
+[Footnote 8: The Abtu and the Ant were two fishes that swam before the
+boat of the sun to warn the god of danger.]
+
+[Footnote 9: _i.e._, Ani wishes to be sure of a seat in both boats.]
+
+
+The prayers of the Book of the Dead consist usually of a string of
+petitions for sepulchral offerings to be offered in the tombs of the
+petitioners, and the fundamental idea underlying them is that by their
+transmutation, which was effected by the words of the priests, the
+spirits of the offerings became available as the food of the dead. Many
+prayers contain requests for the things that tend to the comfort and
+general well-being of the dead, but here and there we find a prayer for
+forgiveness of sins committed in the body. The best example of such is
+the prayer that forms Chapter CXXVI. It reads: "Hail, ye four Ape-gods
+who sit in the bows of the Boat of Ra, who convey truth to Nebertchet,
+who sit in judgment on my weakness and on my strength, who make the gods
+to rest contented by means of the flame of your mouths, who offer holy
+offerings to the gods, and sepulchral meals to the spirit-souls, who
+live upon truth, who feed upon truth of heart, who are without deceit
+and fraud, and to whom wickedness is an abomination, do ye away with my
+evil deeds, and put ye away my sin, which deserved stripes upon earth,
+and destroy ye every evil thing whatsoever that clingeth to me, and let
+there be no bar whatsoever on my part towards you. Grant ye that I may
+make my way through the Amhet[1] chamber, let me enter into Rastau,[2]
+and let me pass through the secret places of Amentet. Grant that cakes,
+and ale, and sweetmeats may be given to me as they are given to the
+spirit-souls, and grant that I may enter in and come forth from Rastau."
+The four Ape-gods reply: "Come, for we have done away with thy
+wickedness, and we have put away thy sin, which deserved stripes, which
+thou didst commit upon earth, and we have destroyed all the evil that
+clung to thee. Enter, therefore, into Rastau, and pass in through the
+secret gates of Amentet, and cakes, and ale, and sweetmeats shall be
+given unto thee, and thou shalt go in and come out at thy desire, even
+as do those whose spirit-souls are praised [by the god], and [thy name]
+shall be proclaimed each day in the horizon."
+
+[Footnote 1: A chamber in the kingdom of Seker in which the dead were
+examined.]
+
+[Footnote 2: The corridors in the kingdom of Seker.]
+
+Another prayer of special interest is that which forms Chapter XXXB.
+This is put into the mouth of the deceased when he is standing in the
+Hall of Judgment watching the weighing of his heart in the Great Scales
+by Anubis and Thoth, in the presence of the Great Company of the gods
+and Osiris. He says: "My heart, my mother. My heart, my mother. My heart
+whereby I came into being. Let none stand up to oppose me at my
+judgment. May there be no opposition to me in the presence of the
+Tchatchau.[1] Mayest thou not be separated from me in the presence of
+the Keeper of the Balance. Thou art my Ka (_i.e._ Double, or vital
+power), that dwelleth in my body; the god Khnemu who knitteth together
+and strengthened my limbs. Mayest thou come forth into the place of
+happiness whither we go. May the Shenit officers who decide the
+destinies of the lives of men not cause my name to stink [before
+Osiris]. Let it (_i.e._ the weighing) be satisfactory unto us, and let
+there be joy of heart to us at the weighing of words (_i.e._ the Great
+Judgment). Let not that which is false be uttered against me before the
+Great God, the Lord of Amentet (_i.e._ Osiris). Verily thou shalt be
+great when thou risest up [having been declared] a speaker of the
+truth."
+
+[Footnote 1: The chief officers of Osiris, the divine Taskmasters.]
+
+In many papyri this prayer is followed by a Rubric, which orders that it
+is to be said over a green stone scarab set in a band of _tchamu_ metal
+(_i.e._ silver-gold), which is to be hung by a ring from the neck of the
+deceased. Some Rubrics order it to be placed in the breast of a mummy,
+where it is to take the place of the heart, and say that it will "open
+the mouth" of the deceased. A tradition which is as old as the twelfth
+dynasty says that the Chapter was discovered in the town of Khemenu
+(Hermopolis Magna) by Herutataf, the son of Khufu, in the reign of
+Menkaura, a king of the fourth dynasty. It was cut in hieroglyphs,
+inlaid with lapis-lazuli on a block of alabaster, which was set under
+the feet of Thoth, and was therefore believed to be a most powerful
+prayer. We know that this prayer was recited by the Egyptians in the
+Ptolemaic Period, and thus it is clear that it was in common use for a
+period of nearly four thousand years. It may well be the oldest prayer
+in the world. Under the Middle and New Empires this prayer was cut upon
+hard green stone scarabs, but the versions of it found on scarabs are
+often incomplete and full of mistakes. It is quite clear that the prayer
+was turned into a spell, and that it was used merely as a "word of
+power," and that the hard stone scarabs were regarded merely as amulets.
+On many of them spaces are found that have been left blank to receive
+the names of those with whom they were to be buried; this proves that
+such scarabs once formed part of some undertaker's stock-in-trade, and
+that they were kept ready for those who were obliged to buy "heart
+scarabs" in a hurry.
+
+Another remarkable composition in the Book of the Dead is the first part
+of Chapter CXXV, which well illustrates the lofty moral conceptions of
+the Egyptians of the eighteenth dynasty. The deceased is supposed to be
+standing in the "Usekht Maati," or Hall of the Two Maati goddesses, one
+for Upper Egypt and one for Lower Egypt, wherein Osiris and his
+Forty-two Judges judge the souls of the dead. Before judgment is given
+the deceased is allowed to make a declaration, which in form closely
+resembles that made in many parts of Africa at the present day by a man
+who is condemned to undergo the ordeal of drinking "red water," and in
+it he states that he has not committed offences against the moral and
+religious laws of his country. He says:
+
+"Homage to thee, O Great God, thou Lord of Maati. I have come to thee, O
+my Lord, and I have brought myself hither that I may behold thy
+beauties. I know thee. I know thy name. I know the names of the
+Forty-two[1] gods who live with thee in this Hall of Truth, who keep
+ward over sinners, and who feed upon their blood on the day when the
+lives of men are taken into account in the presence of Un-Nefer (_i.e._
+the Good Being or Osiris).... Verily, I have come unto thee, I have
+brought truth unto thee. I have destroyed wickedness for thee. I have
+not done evil to men. I have not oppressed (or wronged) my family. I
+have not done wrong instead of right. I have not been a friend of
+worthless men. I have not wrought evil. I have not tried to make myself
+over-righteous. I have not put forward my name for exalted positions. I
+have not entreated servants evilly. I have not defrauded the man who was
+in trouble. I have not done what is hateful (or taboo) to the gods. I
+have not caused a servant to be ill-treated by his master. I have not
+caused pain [to any man]. I have not permitted any man to go hungry. I
+have made none to weep. I have not committed murder. I have not ordered
+any man to commit murder for me. I have inflicted pain on no man. I have
+not robbed the temples of their offerings. I have not stolen the cakes
+of the gods. I have not carried off the cakes offered to the spirits. I
+have not committed fornication. I have not committed acts of impurity in
+the holy places of the god of my town. I have not diminished the bushel.
+I have not added to or filched away land. I have not encroached upon the
+fields [of my neighbours]. I have not added to the weights of the
+scales. I have not falsified the pointer of the scales. I have not taken
+milk from the mouths of children. I have not driven away the cattle that
+were upon their pastures. I have not snared the feathered fowl in the
+preserves of the gods. I have not caught fish [with bait made of] fish
+of their kind. I have not stopped water at the time [when it should
+flow]. I have not breached a canal of running water. I have not
+extinguished a fire when it should burn. I have not violated the times
+[of offering] chosen meat-offerings. I have not driven off the cattle
+from the property of the gods. I have not repulsed the god in his
+manifestations. I am pure. I am pure. I am pure. I am pure."
+
+[Footnote 1: The Forty-two gods represent the forty-two nomes, or
+counties, into which Egypt was divided.]
+
+[Illustration: Her-Heru and Queen Netchemet standing in the Hall of
+Osiris and praying to the God, whilst the Heart of the Queen is being
+weighed in the Balance. _From a papyrus (about 1050 B.C.) in the British
+Museum._]
+
+In the second part of the Chapter the deceased repeats many of the above
+declarations of his innocence, but with each declaration the name of one
+of the Forty-two Judges is coupled. Thus we have:
+
+     1. "Hail, thou of the long strides, who comest forth from
+     Heliopolis, I have not committed sin.
+
+     2. "Hail, thou who art embraced by flame, who comest forth from
+     Kheraha, I have not robbed with violence.
+
+     3. "Hail, Nose, who comest forth from Hermopolis, I have not done
+     violence [to any man].
+
+     4. "Hail, Eater of shadows, who comest forth from the Qerti, I have
+     not thieved.
+
+     5. "Hail, Stinking Face, who comest forth from Rastau, I have not
+     slain man or woman.
+
+     9. "Hail, Crusher of bones, who comest forth from Hensu, I have not
+     lied."
+
+Nothing is known of the greater number of these Forty-two gods, but it
+is probable that they were local gods or spirits, each one representing
+a nome, whose names were added to the declarations with the view of
+making the Forty-two Judges represent all Egypt.
+
+In the third part of the Chapter we find that the religious ideas
+expressed by the deceased have a far more personal character than those
+of the first and second parts. Thus, having declared his innocence of
+the forty-two sins or offences, "the heart which is righteous and
+sinless" says:
+
+"Homage to you, O ye gods who dwell in your Hall of Maati! I know you
+and I know your names. Let me not fall under your knives, and bring ye
+not before the god whom ye follow my wickedness, and let not evil come
+upon me through you. Declare ye me innocent in the presence of
+Nebertcher,[1] because I have done that which is right in Tamera
+(Egypt), neither blaspheming God, nor imputing evil (?) to the king in
+his day. Homage to you, O ye gods, who live in your Hall of Maati, who
+have no taint of sin in you, who live upon truth, who feed upon truth
+before Horus, the dweller in his disk. Deliver me from Baba, who liveth
+upon the entrails of the mighty ones, on the day of the Great Judgment.
+Let me come to you, for I have not committed offences [against you]; I
+have not done evil, I have not borne false witness; therefore let
+nothing [evil] be done unto me. I live upon truth. I feed upon truth. I
+have performed the commandments of men, and the things which make the
+gods contented. I have made the god to be at peace [with me by doing]
+that which is his will. I have given bread to the hungry man, and water
+to the thirsty man, and apparel to the naked man, and a ferry boat to
+him that had none. I have made offerings to the gods, and given funerary
+meals to the spirits. Therefore be ye my deliverers, be ye my
+protectors; make ye no accusations against me in the presence [of the
+Great God]. I am clean of mouth and clean of hands; therefore let be
+said unto me by those who shall see me: 'Come in peace, come in peace'
+(_i.e._ Welcome! Welcome!).... I have testified before Herfhaf,[2] and
+he hath approved me. I have seen the things over which the Persea tree
+spreadeth [its branches] in Rastau. I offer up my prayers to the gods,
+and I know their persons. I have come and have advanced to declare the
+truth and to set up the Balance[3] on its stand in Aukert."[4]
+
+[Footnote 1: The Lord to the uttermost limit, _i.e._ Almighty God.]
+
+[Footnote 2: The celestial ferryman who ferried the souls of the
+righteous to the Island of Osiris. None but the righteous could enter
+his boat, and none but the righteous was allowed to land on the Island
+of Osiris.]
+
+[Footnote 3: The balance in which the heart was weighed.]
+
+[Footnote 4: A name of a part of the Other World near Heliopolis.]
+
+Then addressing the god Osiris the deceased says: "Hail, thou who art
+exalted upon thy standard, thou lord of the Atef crown, whose name is
+'Lord of the Winds,' deliver me from thine envoys who inflict evils, who
+do harm, whose faces are uncovered, for I have done the right for the
+Lord of Truth. I have purified myself and my fore parts with holy water,
+and my hinder parts with the things that make clean, and my inward parts
+have been [immersed] in the Lake of Truth. There is not one member of
+mine wherein truth is lacking. I purified myself in the Pool of the
+South. I rested in the northern town in the Field of the Grasshoppers,
+wherein the sailors of Ra bathe at the second hour of the night and at
+the third hour of the day." One would think that the moral worth of the
+deceased was such that he might then pass without delay into the most
+holy part of the Hall of Truth where Osiris was enthroned. But this is
+not the case, for before he went further he was obliged to repeat the
+magical names of various parts of the Hall of Truth; thus we find that
+the priest thrust his magic into the most sacred of texts. At length
+Thoth, the great Recorder of Egypt, being satisfied as to the good faith
+and veracity of the deceased, came to him and asked why he had come to
+the Hall of Truth, and the deceased replied that he had come in order to
+be "mentioned" to the god. Thoth then asked him, "Who is he whose heaven
+is fire, whose walls are serpents, and the floor of whose house is a
+stream of water?" The deceased replied, "Osiris"; and he was then bidden
+to advance so that he might be introduced to Osiris. As a reward for his
+righteous life sacred food, which proceeded from the Eye of Ra, was
+allotted to him, and, living on the food of the god, he became a
+counterpart of the god.
+
+From first to last the Book of the Dead is filled with spells and
+prayers for the preservation of the mummy and for everlasting life. As
+instances of these the following passages are quoted from Chapters 154
+and 175. "Homage to thee, O my divine father Osiris, thou livest with
+thy members. Thou didst not decay. Thou didst not turn into worms. Thou
+didst not waste away. Thou didst not suffer corruption. Thou didst not
+putrefy. I am the god Khepera, and my members shall have an everlasting
+existence. I shall not decay. I shall not rot. I shall not putrefy. I
+shall not turn into worms. I shall not see corruption before the eye of
+the god Shu. I shall have my being, I shall have my being. I shall live,
+I shall live. I shall flourish, I shall flourish. I shall wake up in
+peace. I shall not putrefy. My inward parts shall not perish. I shall
+not suffer injury. Mine eye shall not decay. The form of my visage shall
+not disappear. Mine ear shall not become deaf. My head shall not be
+separated from my neck. My tongue shall not be carried away. My hair
+shall not be cut off. Mine eyebrows shall not be shaved off. No baleful
+injury shall come upon me. My body shall be established, and it shall
+neither crumble away nor be destroyed on this earth." The passage that
+refers to everlasting life occurs in Chapter 175, wherein the scribe
+Ani is made to converse with Thoth and Temu in the Tuat, or Other World.
+Ani, who is supposed to have recently arrived there, says: "What manner
+of country is this to which I have come? There is no water in it. There
+is no air. It is depth unfathomable, it is black as the blackest night,
+and men wander helplessly therein. In it a man may not live in quietness
+of heart; nor may the affections be gratified therein." After a short
+address to Osiris, the deceased asks the god, "How long shall I live?"
+And the god says, "It is decreed that thou shalt live for millions of
+millions of years, a life of millions of years."
+
+As a specimen of a spell that was used in connection with an amulet may
+be quoted Chapter 156. The amulet was the _tet_, which represented a
+portion of the body of Isis. The spell reads: "The blood of Isis, the
+power of Isis, the words of power of Isis shall be strong to protect
+this mighty one (_i.e._ the mummy), and to guard him from him that would
+do unto him anything which he abominateth (or, is taboo to him)." The
+object of the spell is explained in the Rubric, which reads: "[This
+spell] shall be said over a _tet_ made of carnelian, which hath been
+steeped in water of _ankham_ flowers, and set in a frame of sycamore
+wood, and placed on the neck of the deceased on the day of the funeral.
+If these things be done for him the powers of Isis shall protect his
+body, and Horus, the son of Isis, shall rejoice in him when he seeth
+him. And there shall be no places hidden from him as he journeyeth. And
+one hand of his shall be towards heaven and the other towards earth,
+regularly and continually. Thou shalt not let any person who is with
+thee see it [a few words broken away]." Of the spells written in the
+Book of the Dead to make crocodiles, serpents, and other reptiles
+powerless, the following are specimens: "Away with thee! Retreat! Get
+back, O thou accursed Crocodile Sui. Thou shalt not come nigh me, for I
+have life through the words of power that are in me. If I utter thy name
+to the Great God he will make thee to come before the two divine
+messengers Betti and Herkemmaat. Heaven ruleth its seasons, and the
+spell hath power over what it mastereth, and my mouth ruleth the spell
+that is inside it. My teeth which bite are like flint knives, and my
+teeth which grind are like unto those of the Wolf-god. O thou who
+sittest spellbound with thine eyes fixed through my spell, thou shalt
+not carry off my spell, thou Crocodile that livest on spells" (Chap.
+XXXI).
+
+     "Get thee back, thou Crocodile of the West, that livest on the
+     never-resting stars. That which is thy taboo is in me. I have eaten
+     the brow (or, skull) of Osiris. I am set.
+
+     "Get thee back, thou Crocodile of the West. The serpent Nau is
+     inside me. I will set it on thee, thy flame shall not approach me.
+
+     "Get thee back, thou Crocodile of the East, that feedest upon the
+     eaters of filth. That which is thy taboo is in me. I advance. I am
+     Osiris.
+
+     "Get thee back, thou Crocodile of the East. The serpent Nau is
+     inside me. I will set it on thee; thy flame shall not approach me.
+
+     "Get thee back, thou Crocodile of the South, that feedest upon
+     waste, garbage, and filth. That which is thy taboo is in me.... I
+     am Sept.[1]
+
+     "Get thee back, thou Crocodile of the South. I will fetter thee. My
+     charm is among the reeds (?). I will not yield unto thee.
+
+     "Get thee back, thou Crocodile of the North, that feedest upon what
+     is left by the hours. That which is thy taboo is in me. The
+     emissions shall [not] fall upon my head. I am Tem.[2]
+
+     "Get thee back, thou Crocodile of the North, for the
+     Scorpion-goddess[3] is inside me, unborn (?). I am Uatch-Merti
+     (?).[4]
+
+     "Created things are in the hollow of my hand, and the things that
+     are not yet made are inside me. I am clothed in and supplied with
+     thy spells, O Ra, which are above me and beneath me.... I am Ra,
+     the self-protected, no evil thing whatsoever shall overthrow me"
+     (Chap. XXXII).
+
+[Footnote 1: A god of the Eastern Delta and a local form of the Sun-god
+early in the day.]
+
+[Footnote 2: The primeval god, a form of Pautti, the oldest Egyptian
+god.]
+
+[Footnote 3: She was called "Serqet."]
+
+[Footnote 4: A green-eyed serpent-god, or goddess, equipped with great
+power to destroy.]
+
+
+
+
+                               CHAPTER V
+
+              BOOKS OF THE DEAD OF THE GRAECO-ROMAN PERIOD
+
+
+From what has been said in the preceding chapter it will be clear that
+only wealthy people could afford to bury copies of the great Book of the
+Dead with their deceased relatives. Whether the chapters that formed it
+were written on coffins or on papyrus the cost of copying the work by a
+competent scribe must have been relatively very great. Towards the close
+of the twenty-sixth dynasty a feeling spread among the Egyptians that
+only certain parts of the Book of the Dead were essential for the
+resurrection of the body and for the salvation of the soul, and men
+began to bury with their dead copies of the most important chapters of
+it in a very much abridged form. A little later the scribes produced a
+number of works, in which they included only such portions of the most
+important chapters as were considered necessary to effect the
+resurrection of the body. In other words, they rejected all the old
+magical elements in the Book of the Dead, and preserved only the texts
+and formulae that appertained to the cult of Osiris, the first man who
+had risen from the dead. One of the oldest of these later substitutes
+for the Book of the Dead is the _Shai en Sensen_, or "Book of
+Breathings." Several copies of this work are extant in the funerary
+papyri, and the following sections, translated from a papyrus in the
+British Museum, will give an idea of the character of the Book:
+
+"Hail, Osiris[1] Kersher, son of Tashenatit! Thou art pure, thy heart is
+pure. Thy fore parts are pure, thy hind parts are cleansed; thy interior
+is cleansed with incense and natron, and no member of thine hath any
+defect in it whatsoever. Kersher is washed in the waters of the Field of
+Offerings, that lieth to the north of the Field of the Grasshoppers. The
+goddesses Uatchet and Nekhebet purify thee at the eighth hour of the
+night and at the eighth hour of the day. Come then, enter the Hall of
+Truth, for thou art free from all offence and from every defect, and
+'Stone of Truth' is thy name. Thou enterest the Tuat (Other World) as
+one exceedingly pure. Thou art purified by the Goddesses of Truth in the
+Great Hall. Holy water hath been poured over thee in the Hall of Keb
+(_i.e._ the earth), and thy body hath been made pure in the Hall of Shu
+(heaven). Thou lookest upon Ra when he setteth in the form of Tem at
+eventide. Amen is nigh unto thee and giveth thee air, and Ptah likewise,
+who fashioned thy members for thee; thou enterest the horizon with Ra.
+Thy soul is received in the Neshem Boat of Osiris, thy soul is made
+divine in the House of Keb, and thou art made to be triumphant for ever
+and ever."
+
+"Hail, Osiris Kersher! Thy name flourisheth, thy earthly body is
+stablished, thy spirit body germinateth, and thou art not repulsed
+either in heaven or on earth. Thy face shineth before Ra, thy soul
+liveth before Amen, and thy earthly body is renewed before Osiris. Thou
+breathest the breath of life for ever and ever. Thy soul maketh
+offerings unto thee in the course of each day.... Thy flesh is collected
+on thy bones, and thy form is even as it was upon earth. Thou takest
+drink into thy body, thou eatest with thy mouth, and thou receivest thy
+rations in company with the souls of the gods. Anubis protecteth thee;
+he is thy protector, and thou art not turned away from the Gates of the
+Tuat. Thoth, the most mighty god, the Lord of Khemenu (Hermopolis),
+cometh to thee, and he writeth the 'Book of Breathings' with his own
+fingers. Then doth thy soul breathe for ever and ever, and thy form is
+renewed with life upon earth; thou art made divine with the souls of the
+gods, thy heart is the heart of Ra, and thy limbs are the limbs of the
+great god. Amen is nigh unto thee to make thee to live again. Upuat
+openeth a prosperous road for thee. Thou seest with thine eyes, thou
+hearest with thine ears, thou speakest with thy mouth, thou walkest with
+thy legs. Thy soul hath been made divine in the Tuat, so that it may
+change itself into any form it pleaseth. Thou canst snuff at will the
+odours of the holy Acacia of Anu (An, or Heliopolis). Thou wakest each
+day and seest the light of Ra; thou appearest upon the earth each day,
+and the 'Book of Breathings' of Thoth is thy protection, for through it
+dost thou draw thy breath each day, and through it do thine eyes behold
+the beams of the Sun-god Aten. The Goddess of Truth vindicateth thee
+before Osiris, and her writings are upon thy tongue. Ra vivifieth thy
+soul, the Soul of Shu is in thy nostrils. Thou art even as Osiris, and
+'Osiris Khenti Amenti' is thy name. Thy body liveth in Tatu (Busiris),
+and thy soul liveth in heaven.... Thy odour is that of the holy gods in
+Amentet, and thy name is magnified like the names of the Spirits of
+heaven. Thy soul liveth through the 'Book of Breathings,' and it is
+rejoined to thy body by the 'Book of Breathings.' These fine extracts
+are followed in the British Museum papyrus by the praises of Kersher by
+the gods, a prayer of Kersher himself for offerings, and an extract from
+the so-called Negative Confession, which has been already described. The
+work is closed by an address to the gods, in which it is said that
+Kersher is sinless, that he feeds and lives upon Truth, that his deeds
+have satisfied the hearts of the gods, and that he has fed the hungry
+and given water to the thirsty and clothes to the naked.[2]
+
+[Footnote 1: The deceased is always supposed to be identified with
+Osiris.]
+
+[Footnote 2: A papyrus at Florence contains a copy of Part II. of The
+Book of Breathings. The fundamental ideas are the same as those in Part
+I., but the forms in which they are expressed are different. The
+deceased is made to address several gods by name, and to declare that he
+himself is those gods. "I am Ra, I am Atem, I am Osiris, I am Horus, I
+am Thoth," &c.]
+
+Another late work of considerable interest is the "Book of Traversing
+Eternity," the fullest known form of which is found on a papyrus at
+Vienna. This work describes how the soul of the deceased, when armed
+with the power which the Book of Traversing Eternity will give it, shall
+be able to travel from one end of Egypt to the other, and to visit all
+the holy places, and to assist at the festivals, and to enjoy communion
+not only with the gods and spirits who assemble there, but also with its
+kinsfolk and acquaintances whom it left behind alive on the earth. The
+object of the book was to secure for the deceased the resurrection of
+his body; it opens with the following words: "Thy soul liveth in heaven
+in the presence of Ra. Thy Ka hath acquired the divine nature of the
+gods. Thy body remaineth in the deep house (_i.e._ tomb) in the presence
+of Osiris. Thy spirit-body becometh glorious among the living. Thy
+descendants flourish upon the earth, in the presence of Keb, upon thy
+seat among the living, and thy name is stablished by the utterance of
+those who have their being through the 'Book of Traversing Eternity.'
+Thou comest forth by day, thou art joined to the Sun-god Aten." The text
+goes on to state that the deceased breathes, speaks, eats, drinks, sees,
+hears, and walks, and that all the organs of his body are in their
+proper places, and that each is performing its proper functions. He
+floats in the air, hovers in the shadow, rises in the sky, follows the
+gods, travels with the stars, dekans, and planets, and moves about by
+night and by day on earth and in heaven at will.
+
+Of the works that were originally composed for recitation on the days of
+the festivals of Osiris, and were specially connected with the cult of
+this god, three, which became very popular in the Graeco-Roman period,
+may be mentioned. These are: (1) The Lamentations of Isis and Nephthys;
+(2) The Festival Songs of Isis and Nephthys; (3) The Book of making
+splendid the Spirit of Osiris. The first of these works was recited on
+the twenty-fifth day of the fourth month of the season Akhet
+(October-November) by two "fair women," who personified Isis and
+Nephthys. One of these had the name of Isis on her shoulder, and the
+other the name of Nephthys, and each held a vessel of water in her right
+hand, and a "Memphis cake of bread" in her left. The object of the
+recital was to commemorate the resurrection of Osiris, and if the book
+were recited on behalf of any deceased person it would make his spirit
+to be glorious, and stablish his body, and cause his Ka to rejoice, and
+give breath to his nostrils and air to his throat. The two "fair women"
+sang the sections alternately in the presence of the Kher-heb and Setem
+priests. The two first sections, as they are found on a papyrus in
+Berlin, read thus:--ISIS SAITH: "Come to thy house, come to thy house, O
+An, come to thy house. Thine enemy [Set] hath perished. O beautiful
+youth, come to thy house. Look thou upon me. I am the sister who loveth
+thee, go not far from me. O Beautiful Boy, come to thy house,
+straightway, straightway. I cannot see thee, and my heart weepeth for
+thee; my eyes follow thee about. I am following thee about so that I may
+see thee. Lo, I wait to see thee, I wait to see thee; behold, Prince, I
+wait to see thee. It is good to see thee, it is good to see thee; O An,
+it is good to see thee. Come to thy beloved one, come to thy beloved
+one, O Un-Nefer, whose word is truth. Come to thy wife, O thou whose
+heart is still. Come to the lady of thy house; I am thy sister from thy
+mother's [womb]. Go not thou far from me. The faces of gods and men are
+turned towards thee, they all weep for thee together. As soon as I saw
+thee I cried out to thee, weeping with a loud voice which pierced the
+heavens, and thou didst not hear my voice. I am thy sister who loved
+thee upon earth; none other loved thee more than [thy] sister, thy
+sister."
+
+NEPHTHYS SAITH: "O Beautiful Prince, come to thy house. Let thy heart
+rejoice and be glad, for thine enemies have ceased to be. Thy two
+Sisters are nigh unto thee; they guard thy bier, they address thee with
+words [full of] tears as thou liest prone on thy bier. Look thou at the
+young women; speak to us, O our Sovereign Lord. Destroy thou all the
+misery that is in our hearts; the chiefs among gods and men look upon
+thee. Turn thou towards us thy face, O our Sovereign Lord. At the sight
+of thy face life cometh to our faces; turn not thou thy face from us.
+The joy of our heart is in the sight of thee. O Beautiful Sovereign, our
+hearts would see thee. I am thy sister Nephthys who loveth thee. The
+fiend Seba hath fallen, he hath not being. I am with thee, and I act as
+the protectress of thy members for ever and ever."
+
+The second work, the "Festival Songs of Isis and Nephthys," was sung
+during the great festival of Osiris, which took place in the fourth
+month of the Season of Akhet and lasted five days (from the
+twenty-second to the twenty-sixth day). It was sung by two virgins who
+wore fillets of sheep's wool on their heads, and held tambourines in
+their hands; one was called Isis and the other Nephthys. According to
+the rubrical directions given in the British Museum papyrus, the
+sections were sung by both women together. The following passage will
+illustrate the contents of the work:
+
+"Come, come, run to me, O strong heart! Let me see thy divine face, for
+I do not see thee, and make thou clear the path that we may see thee as
+we see Ra in heaven, when the heavens unite with the earth, and cause
+darkness to fall upon the earth each day. My heart burneth as with fire
+at thy escape from the Fiend, even as my heart burneth with fire when
+thou turnest thy side to me; O that thou wouldst never remove it from
+me! O thou who unitest the Two Domains (_i.e._ Egypt, North and South),
+and who turnest back those who are on the roads, I seek to see thee
+because of my love for thee.... Thou fliest like a living being, O
+Everlasting King; thou hast destroyed the fiend Anrekh. Thou art the
+King of the South and of the North, and thou goest forth from
+Tatchesert. May there never be a moment in thy life when I do not fill
+thy heart, O my divine brother, my lord who goest forth from Aqert....
+My arms are raised to protect thee, O thou whom I love. I love thee, O
+Husband, Brother, lord of love; come thou in peace into thy house....
+Thy hair is like turquoise as thou comest forth from the Fields of
+Turquoise, thy hair is like unto the finest lapis-lazuli, and thou
+thyself art more blue than thy hair. Thy skin and body are like southern
+alabaster, and thy bones are of silver. The perfume of thy hair is like
+unto new myrrh, and thy skull is of lapis-lazuli."
+
+The third work, "The Book of making splendid the Spirit of Osiris," was
+also sung at the great festival of Osiris that took place during the
+November-December at Abydos and other great towns in Egypt, and if it
+were sung on behalf of any man, the resurrection and life, constantly
+renewed, of that man were secured for his soul and spirit. This Book,
+written in hieratic, is found in a papyrus in Paris, and the following
+extract will illustrate its contents: "Come to thy house, come to thy
+house, O An. Come to thy house, O Beautiful Bull, lord of men and women,
+the beloved one, the lord of women. O Beautiful Face, Chief of Akert,
+Prince, Khenti Amentiu, are not all hearts drunk through the love of
+thee, O Un-Nefer, whose word is truth? The hands of men and gods are
+lifted up and seek thee, even as the hands of a babe are stretched out
+to his mother. Come thou to them, for their hearts are sad, and make
+them to rejoice. The lands of Horus exult, the domains of Set are
+overthrown because of their fear of thee. Hail, Osiris Khenti Amentiu! I
+am thy sister Isis. No god and no goddess have done for thee what I have
+done. I, a woman, made a man child for thee, because of my desire to
+make thy name to live upon the earth. Thy divine essence was in my body,
+I brought him forth on the ground. He pleaded thy case, he healed thy
+suffering, he decreed the destruction of him that caused it. Set fell
+under his knife, and the Smamiu fiends of Set followed him. The throne
+of the Earth-god is thine, O thou who art his beloved son.... There is
+health in thy members, thy wounds are healed, thy sufferings are
+relieved, thou shalt never groan again in pain. Come to us thy sisters,
+come to us; our hearts will live when thou comest. Men shall cry out to
+thee, and women shall weep glad tears, at thy coming to them.... The
+Nile appeareth at the command of thy mouth; thou makest men to live on
+the effluxes that proceed from thy members, and thou makest every field
+to flourish. When thou comest that which is dead springeth into life,
+and the plants in the marshes put forth blossoms. Thou art the Lord of
+millions of years, the sustainer of wild creatures, and the lord of
+cattle; every created thing hath its existence from thee. What is in the
+earth is thine. What is in the heavens is thine. What is in the waters
+is thine. Thou art the Lord of Truth, the hater of sinners, whom thou
+overthrowest in their sins. The Goddesses of Truth are with thee; they
+never leave thee. No sinful man can approach thee in the place where
+thou art. Whatsoever appertaineth to life and to death belongeth to
+thee, and to thee belongeth everything that concerneth man."
+
+During the period of the occupation of Egypt by the Romans, the three
+last-named works were still further abridged, and eventually the texts
+that were considered essential for salvation were written upon small
+sheets of papyrus from 9 to 12 inches high, and from 5 to 10 inches
+wide.
+
+
+
+
+                              CHAPTER VI
+
+                   THE EGYPTIAN STORY OF THE CREATION
+
+
+If we consider for a moment the vast amount of thought which the
+Egyptian gave to the problems of the future life, and their deep-seated
+belief in resurrection and immortality, we cannot fail to conclude that
+he must have theorised deeply about the constitution of the heaven in
+which he hoped to live everlastingly, and about its Maker. The
+translations given in the preceding pages prove that the theologians of
+Egypt were ready enough to describe heaven, and the life led by the
+blessed there, and the powers and the attributes of the gods, but they
+appear to have shrunk from writing down in a connected form their
+beliefs concerning the Creation and the origin of the Creator. The
+worshippers of each great god proclaimed him to be the Creator of All,
+and every great town had its own local belief on the subject. According
+to the Heliopolitans, Atem, or Tem, and at a later period Ra, was the
+Creator; according to Memphite theology he was Ptah; according to the
+Hermopolitans he was Thoth; and according to the Thebans he was Amen
+(Ammon). In only one native Egyptian work up to the present has there
+been discovered any connected account of the Creation, and the means by
+which it was effected, namely, the British Museum Papyrus, No. 10,188.
+This papyrus was written about 305 B.C., and is therefore of a
+comparatively late date, but the subject matter of the works contained
+in it is thousands of years older, and it is only _their_ forms which
+are of a late date. The Story of the Creation is found in the last work
+in the papyrus, which is called the "Book of overthrowing Aapep, the
+Enemy of Ra, the Enemy of Un-Nefer" (_i.e._ Osiris). This work is a
+liturgy, which was said at certain times of the day and night in the
+great temple of Amen-Ra at Thebes, with the view of preventing the
+monster Aapep from obstructing the sunrise. Aapep was supposed to lie in
+wait for the sun daily just before sunrise, with the view of doing
+battle with him and overthrowing him. When the Sun-god arrived at the
+place where Aapep was, he first of all cast a spell upon the monster,
+which rendered him helpless, and then he cast his fiery rays upon him,
+which shrivelled him up, and the fire of the god consumed him entirely.
+In the temple of Amen-Ra the priests recited the spells that were
+supposed to help the Sun-god to burn up Aapep, and they burnt waxen
+figures of the monster in specially prepared fires, and, uttering
+curses, they trampled them under foot and defiled them. These spells and
+burnings were also believed to break up rain clouds, and to scatter fog
+and mist and to dissipate thunder-storms, and to help the sun to rise on
+this world in a cloudless sky. Aapep was a form of Set, the god of evil
+of every kind, and his allies were the "Red Fiends" and the "Black
+Fiends," and every power of darkness. In the midst of the magical spells
+of this papyrus we find two copies of the "Book of knowing how Ra came
+into being, and of overthrowing Aapep." One copy is a little fuller than
+the other, but they agree substantially. The words of this book are said
+in the opening line to have been spoken by the god Nebertcher, _i.e._
+the "Lord to the uttermost limit," or God Himself. The Egyptian
+Christians, or Copts, in their religious writings use this name as an
+equivalent of God Almighty, the Lord of All, the God of the Universe.
+Nebertcher says: "I am the creator of what hath come into being. I
+myself came into being under the form of the god Khepera. I came into
+being under the form of Pautti (or, in primeval time), I formed myself
+out of the primeval matter, I made myself out of the substance that was
+in primeval time."[1] Nothing existed at that time except the great
+primeval watery mass called NU, but in this there were the germs of
+everything that came into being subsequently. There was no heaven, and
+no earth, and the god found no place on which to stand; nothing, in
+fact, existed except the god. He says, "I was alone." He first created
+himself by uttering his own name as a word of power, and when this was
+uttered his visible form appeared. He then uttered another kind of word
+of power, and as a result of this his soul (_ba_) came into being, and
+it worked in connection with his heart or mind (_ab_). Before every act
+of creation Nebertcher, or his visible form Khepera, thought out what
+form the thing to be created was to take, and when he had uttered its
+name the thing itself appeared in heaven or earth. To fill the heaven,
+or place where he lived, the god next produced from his body and its
+shadow the two gods Shu and Tefnut. These with Nebertcher, or Khepera,
+formed the first triad of gods, and the "one god became three," or, as
+we should say, the one god had three aspects, each of which was quite
+distinct from the other. The tradition of the begetting of Shu and
+Tefnut is as old as the time of the pyramids, for it is mentioned in the
+text of Pepi I, l. 466. The next act of creation resulted in the
+emerging of the Eye of Nebertcher (later identified with Ra) from the
+watery mass (NU), and light shone upon its waters. Shu and Tefnut then
+united and they produced Keb, the Earth-god, and Nut, the Sky-goddess.
+The text then refers to some calamity which befell the Eye of Nebertcher
+or of Khepera, but what it was is not clear; at all events the Eye
+became obscured, and it ceased to give light. This period of darkness
+is, of course, the night, and to obviate the inconvenience caused by
+this recurring period of darkness, the god made a second Eye, _i.e._ the
+Moon, and set it in the heavens. The greater Eye ruled the day, and the
+lesser Eye the night. One of the results of the daily darkness was the
+descent of the Sky-goddess Nut to the Earth-god Keb each evening.
+
+[Footnote 1: The second version here states that the name of Nebertcher
+is Ausares (Osiris), who is the oldest god of all.]
+
+The gods and goddesses next created were five, namely, Osiris, Horus,
+Set, Isis, and Nephthys. Osiris married Isis, and their son was called
+Horus; Set married Nephthys, but their son Anpu, or Anubis, is not
+mentioned in our text. Osiris became the great Ancestor-god of Egypt,
+and was a reincarnation of his great-grandfather. Men and women were
+first formed from the tears that fell from the Eye of Khepera, or the
+Sun-god, upon his body; the old Egyptian word for "men" very closely
+resembles in form and sound the word for "tears." Plants, vegetables,
+herbs, and trees owe their origin to the light of the moon falling upon
+the earth. Our text contains no mention of a special creation of the
+"beasts of the field," but the god states distinctly that he created the
+children of the earth, or creeping things of all kinds, and among this
+class quadrupeds are probably included. The men and women, and all the
+other living creatures that were made at that time by Nebertcher, or
+Khepera, reproduced their species, each in his own way, and thus the
+earth became filled with their descendants as we see at the present
+time. The elements of this Creation legend are very, very old, and the
+form in which they are grouped in our text suggests the influence of the
+priests of Heliopolis. It is interesting to note that only very ancient
+gods appear as Powers of creation, and these were certainly worshipped
+for many centuries before the priests of Heliopolis invented their cult
+of the Sun-god, and identified their god with the older gods of the
+country. We may note, too, that gods like Ptah and Amen, whose
+reputation was so great in later times, and even when our text was
+copied in 305 B.C., find no mention at all.
+
+
+
+
+                               CHAPTER VII
+
+                           LEGENDS OF THE GODS
+
+
+The Egyptians believed that at one time all the great gods and goddesses
+lived upon earth, and that they ruled Egypt in much the same way as the
+Pharaohs with whom they were more or less acquainted. They went about
+among men and took a real personal interest in their affairs, and,
+according to tradition, they spared no pains in promoting their wishes
+and well-being. Their rule was on the whole beneficent, chiefly because
+in addition to their divine attributes they possessed natures, and
+apparently bodily constitutions that were similar to those of men. Like
+men also they were supposed to feel emotions and passions, and to be
+liable to the accidents that befell men, and to grow old, and even to
+die. The greatest of all the gods was Ra, and he reigned over Egypt for
+very many years. His reign was marked by justice and righteousness, and
+he was in all periods of Egyptian history regarded as the type of what a
+king should be. When men instead of gods reigned over Egypt they all
+delighted to call themselves sons of Ra, and every king believed that Ra
+was his true father, and regarded his mother's husband as his father
+only in name. This belief was always common in Egypt, and even Alexander
+the Great found it expedient to adopt it, for he made a journey to the
+sanctuary of Amen (Ammon) in the Oasis of Siwah in order to be
+officially acknowledged by the god. Having obtained this recognition, he
+became the rightful lord of Egypt.
+
+
+                       THE DESTRUCTION OF MANKIND
+
+This Legend is cut in hieroglyphs on the walls of a small chamber in the
+tomb of Seti I about 1350 B.C. When Ra, the self-begotten and
+self-formed god, had been ruling gods and men for some time, men began
+to complain about him, saying, "His Majesty hath become old. His bones
+have turned into silver, his flesh into gold, and his hair into real
+lapis-lazuli." His Majesty heard these murmurings and commanded his
+followers to summon to his presence his Eye (_i.e._ the goddess Hathor),
+Shu, Tefnut, Keb, Nut, and the father and mother gods and goddesses who
+were with him in the watery abyss of NU, and also the god of this water,
+NU. They were to come to him with all their followers secretly, so that
+men should not suspect the reason for their coming, and take flight, and
+they were to assemble in the Great House in Heliopolis, where Ra would
+take counsel with them. In due course all the gods assembled in the
+Great House, and they ranged themselves down the sides of the House, and
+they bowed down in homage before Ra until their heads touched the
+ground, and said, "Speak, for we are listening." Then Ra addresing Nu,
+the father of the first-born gods, told him to give heed to what men
+were doing, for they whom he had created were murmuring against him. And
+he said, "Tell me what ye would do. Consider the matter, invent a plan
+for me, and I will not slay them until I have heard what ye shall say
+concerning this thing." Nu replied, "Thou, O my son Ra, art greater than
+the god who made thee (_i.e._ Nu himself), thou art the king of those
+who were created with thee, thy throne is established, and the fear of
+thee is great. Let thine Eye (Hathor) attack those who blaspheme thee."
+And Ra said, "Lo, they have fled to the mountains, for their hearts are
+afraid because of what they have said." The gods replied, "Let thine Eye
+go forth and destroy those who blasphemed thee, for no eye can resist
+thine when it goeth forth in the form of Hathor." Thereupon the Eye of
+Ra, or Hathor, went in pursuit of the blasphemers in the mountains, and
+slew them all. On her return Ra welcomed her, and the goddess said that
+the work of vanquishing men was dear to her heart. Ra then said that he
+would be the master of men as their king, and that he would destroy
+them. For three nights the goddess Hathor-Sekhmet waded about in the
+blood of men, the slaughter beginning at Hensu (Herakleopolis Magna).
+
+Then the Majesty of Ra ordered that messengers should be sent to Abu, a
+town at the foot of the First Cataract, to fetch mandrakes (?), and when
+they were brought he gave them to the god Sekti to crush. When the women
+slaves were bruising grain for making beer, the crushed mandrakes (?)
+were placed in the vessels that were to hold the beer, together with
+some of the blood of those who had been slain by Hathor. The beer was
+then made, and seven thousand vessels were filled with it. When Ra saw
+the beer he ordered it to be taken to the scene of slaughter, and poured
+out on the meadows of the four quarters of heaven. The object of putting
+mandrakes (?) in the beer was to make those who drank fall asleep
+quickly, and when the goddess Hathor came and drank the beer mixed with
+blood and mandrakes (?) she became very merry, and, the sleepy stage of
+drunkenness coming on her, she forgot all about men, and slew no more.
+At every festival of Hathor ever after "sleepy beer" was made, and it
+was drunk by those who celebrated the feast.
+
+Now, although the blasphemers of Ra had been put to death, the heart of
+the god was not satisfied, and he complained to the gods that he was
+smitten with the "pain of the fire of sickness." He said, "My heart is
+weary because I have to live with men; I have slain some of them, but
+worthless men still live, and I did not slay as many as I ought to have
+done considering my power." To this the gods replied, "Trouble not about
+thy lack of action, for thy power is in proportion to thy will." Here
+the text becomes fragmentary, but it seems that the goddess Nut took the
+form of a cow, and that the other gods lifted Ra on to her back. When
+men saw that Ra was leaving the earth, they repented of their
+murmurings, and the next morning they went out with bows and arrows to
+fight the enemies of the Sun-god. As a reward for this Ra forgave those
+men their former blasphemies, but persisted in his intention of retiring
+from the earth. He ascended into the heights of heaven, being still on
+the back of the Cow-goddess Nut, and he created there Sekhet-hetep and
+Sekhet-Aaru as abodes for the blessed, and the flowers that blossomed
+therein he turned into stars. He also created the millions of beings who
+lived there in order that they might praise him. The height to which Ra
+had ascended was now so great that the legs of the Cow-goddess on which
+he was enthroned trembled, and to give her strength he ordained that Nut
+should be held up in her position by the godhead and upraised arms of
+the god Shu. This is why we see pictures of the body of Nut being
+supported by Shu. The legs of the Cow-goddess were supported by the
+various gods, and thus the seat of the throne of Ra became stable. When
+this was done Ra caused the Earth-god Keb to be summoned to his
+presence, and when he came he spake to him about the venomous reptiles
+that lived in the earth and were hostile to him. Then turning to Thoth,
+he bade him to prepare a series of spells and words of power, which
+would enable those who knew them to overcome snakes and serpents and
+deadly reptiles of all kinds. Thoth did so, and the spells which he
+wrote under the direction of Ra served as a protection of the servants
+of Ra ever after, and secured for them the help of Keb, who became sole
+lord of all the beings that lived and moved on and in his body, the
+earth. Before finally relinquishing his active rule on earth, Ra
+summoned Thoth and told him of his desire to create a Light-soul in the
+Tuat and in the Land of the Caves. Over this region he appointed Thoth
+to rule, and he ordered him to keep a register of those who were there,
+and to mete out just punishments to them. In fact, Thoth was to be ever
+after the representative of Ra in the Other World.
+
+
+                       THE LEGEND OF RA AND ISIS
+
+This Legend is found written in the hieratic character upon a papyrus
+preserved in Turin, and it illustrates a portion of the preceding
+Legend. We have seen that Ra instructed Thoth to draw up a series of
+spells to be used against venomous reptiles of all kinds, and the reader
+will perceive from the following summary that Ra had good reason for
+doing this. The Legend opens with a list of the titles of Ra, the
+"self-created god," creator of heaven, earth, breath of life, fire,
+gods, men, beasts, cattle, reptiles, feathered fowl, and fish, the King
+of gods and men, to whom cycles of 120 years are as years, whose
+manifold names are unknown even by the gods. The text continues: "Isis
+had the form of a woman, and knew words of power, but she was disgusted
+with men, and she yearned for the companionship of the gods and the
+spirits, and she meditated and asked herself whether, supposing she had
+the knowledge of the Name of Ra, it was not possible to make herself as
+great as Ra was in heaven and on the earth? Meanwhile Ra appeared in
+heaven each day upon his throne, but he had become old, and he dribbled
+at the mouth, and his spittle fell on the ground. One day Isis took some
+of the spittle and kneaded up dust in it, and made this paste into the
+form of a serpent with a forked tongue, so that if it struck anyone the
+person struck would find it impossible to escape death. This figure she
+placed on the path on which Ra walked as he came into heaven after his
+daily survey of the Two Lands (_i.e._ Egypt). Soon after this Ra rose
+up, and attended by his gods he came into heaven, but as he went along
+the serpent drove its fangs into him. As soon as he was bitten Ra felt
+the living fire leaving his body, and he cried out so loudly that his
+voice reached the uttermost parts of heaven. The gods rushed to him in
+great alarm, saying, "What is the matter?" At first Ra was speechless,
+and found himself unable to answer, for his jaws shook, his lips
+trembled, and the poison continued to run through every part of his
+body. When he was able to regain a little strength, he told the gods
+that some deadly creature had bitten him, something the like of which he
+had never seen, something which his hand had never made. He said, "Never
+before have I felt such pain; there is no pain worse than this." Ra then
+went on to describe his greatness and power, and told the listening gods
+that his father and mother had hidden his name in his body so that no
+one might be able to master him by means of any spell or word of power.
+In spite of this something had struck him, and he knew not what it was.
+"Is it fire?" he asked. "Is it water? My heart is full of burning fire,
+my limbs are shivering, shooting pains are in all my members." All the
+gods round about him uttered cries of lamentation, and at this moment
+Isis appeared. Going to Ra she said, "What is this, O divine father?
+What is this? Hath a serpent bitten thee? Hath something made by thee
+lifted up its head against thee? Verily my words of power shall
+overthrow it; I will make it depart in the sight of thy light." Ra then
+repeated to Isis the story of the incident, adding, "I am colder than
+water, I am hotter than fire. All my members sweat. My body quaketh.
+Mine eye is unsteady. I cannot look on the sky, and my face is bedewed
+with water as in the time of the Inundation."[1] Then Isis said,
+"Father, tell me thy name, for he who can utter his own name liveth."
+
+[Footnote 1: _i.e._ in the period of summer. The season Shemmu began in
+April and ended about July 15.]
+
+Ra replied, "I am the maker of heaven and earth. I knit together the
+mountains and whatsoever liveth on them. I made the waters. I made
+Mehturit[1] to come into being. I made Kamutef.[2] I made heaven, and
+the two hidden gods of the horizon, and put souls into the gods. I open
+my eyes, and there is light; I shut my eyes, and there is darkness. I
+speak the word[s], and the waters of the Nile appear. I am he whom the
+gods know not. I make the hours. I create the days. I open the year. I
+make the river [Nile]. I create the living fire whereby works in the
+foundries and workshops are carried out. I am Khepera in the morning, Ra
+at noon, and Temu in the evening." Meanwhile the poison of the serpent
+was coursing through the veins of Ra, and the enumeration of his works
+afforded the god no relief from it. Then Isis said to Ra, "Among all the
+things which thou hast named to me thou hast not named thy name. Tell me
+thy name, and the poison shall come forth from thee." Ra still
+hesitated, but the poison was burning in his blood, and the heat thereof
+was stronger than that of a fierce fire. At length he said, "Isis shall
+search me through, and my name shall come forth from my body and pass
+into hers." Then Ra hid himself from the gods, and for a season his
+throne in the Boat of Millions of Years was empty. When the time came
+for the heart of the god to pass into Isis, the goddess said to Horus,
+her son, "The great god shall bind himself by an oath to give us his two
+eyes (_i.e._ the sun and the moon)." When the great god had yielded up
+his name Isis pronounced the following spell: "Flow poison, come out of
+Ra. Eye of Horus, come out of the god, and sparkle as thou comest
+through his mouth. I am the worker. I make the poison to fall on the
+ground. The poison is conquered. Truly the name of the great god hath
+been taken from him. Ra liveth! The poison dieth! If the poison live Ra
+shall die." These were the words which Isis spoke, Isis the great lady,
+the Queen of the gods, who knew Ra by his own name.
+
+[Footnote 1: An ancient Cow-goddess of heaven.]
+
+[Footnote 2: A form of Amen-Ra.]
+
+In late times magicians used to write the above Legend on papyrus above
+figures of Temu and Heru-Hekenu, who gave Ra his secret name, and over
+figures of Isis and Horus, and sell the rolls as charms against snake
+bites.
+
+
+          THE LEGEND OF HORUS OF BEHUTET AND THE WINGED DISK
+
+The text of this Legend is cut in hieroglyphs on the walls of the temple
+of Edfu, in Upper Egypt, and some of the incidents described in it are
+illustrated by large bas-reliefs. The form of the Legend here given
+dates from the Ptolemaic Period, but the subject matter is some
+thousands of years older. The great historical fact underlying the
+Legend is the Conquest of Egypt by some very early king who invaded
+Egypt from the south, and who succeeded in conquering every part of it,
+even the northern part of the Delta. The events described are supposed
+to have taken place whilst Ra was still reigning on the earth. The
+Legend states that in the three hundred and sixty-third year of the
+reign of Ra-Harmakhis, the ever living, His Majesty was in Ta-sti
+(_i.e._ the Land of the Bow, or Nubia) with his soldiers; the enemy had
+reviled him, and for this reason the land is called "Uauatet" to this
+day. From Nubia Ra sailed down the river to Apollinopolis (Edfu), and
+Heru-Behutet, or Horus of Edfu, was with him. On arriving there Horus
+told Ra that the enemy were plotting against him, and Ra told him to go
+out and slay them. Horus took the form of a great winged disk, which
+flew up into the air and pursued the enemy, and it attacked them with
+such terrific force that they could neither see nor hear, and they fell
+upon each other, and slew each other, and in a moment not a single foe
+was left alive. Then Horus returned to the Boat of Ra-Harmakhis, in the
+form of the winged disk which shone with many colours, and said,
+"Advance, O Ra, and look upon thine enemies who are lying under thee in
+this land." Ra set out on the journey, taking with him the goddess
+Ashtoreth, and he saw his enemies lying on the ground, each of them
+being fettered. After looking upon his slaughtered foes Ra said to the
+gods who were with him, "Behold, let us sail in our boat on the water,
+for our hearts are glad because our enemies have been overthrown on the
+earth." So the Boat of Ra moved onwards towards the north, and the
+enemies of the god who were on the banks took the form of crocodiles and
+hippopotami, and tried to frighten the god, for as his boat came near
+them they opened their jaws wide, intending to swallow it up together
+with the gods who were in it. Among the crew were the Followers of Horus
+of Edfu, who were skilled workers in metal, and each of these had in his
+hands an iron spear and a chain. These "Blacksmiths" threw out their
+chains into the river and allowed the crocodiles and hippopotami to
+entangle their legs in them, and then they dragged the beasts towards
+the bows of the Boat, and driving their spears into their bodies, slew
+them there. After the slaughter the bodies of six hundred and fifty-one
+crocodiles were brought and laid out before the town of Edfu. When Thoth
+saw these he said, "Let your hearts rejoice, O gods of heaven, Let your
+hearts rejoice, O ye gods who dwell on the earth. The Young Horus cometh
+in peace. On his way he hath made manifest deeds of valour, according to
+the Book of slaying the Hippopotamus." And from that day they made
+figures of Horus in metal.
+
+Then Horus of Edfu took the form of the winged disk, and set himself on
+the prow of the Boat of Ra. He took with him Nekhebet, goddess of the
+South, and Uatchet, goddess of the North, in the form of serpents, so
+that they might make all the enemies of the Sun-god to quake in the
+South and in the North. His foes who had fled to the north doubled back
+towards the south, for they were in deadly fear of the god. Horus
+pursued and overtook them, and he and his blacksmiths had in their hands
+spears and chains, and they slew large numbers of them to the south-east
+of the town of Thebes in Upper Egypt. Many succeeded in escaping towards
+the north once more, but after pursuing them for a whole day Horus
+overtook them, and made a great slaughter among them. Meanwhile the
+other foes of the god, who had heard of the defeats of their allies,
+fled into Lower Egypt, and took refuge among the swamps of the Delta.
+Horus set out after them, and came up with them, and spent four days in
+the water slaying his foes, who tried to escape in the forms of
+crocodiles and hippopotami. He captured one hundred and forty-two of the
+enemy and a male hippopotamus, and took them to the fore part of the
+Boat of Ra. There he hacked them in pieces, and gave their inward parts
+to his followers, and their mutilated bodies to the gods and goddesses
+who were in the Boat of Ra and on the river banks in the town of Heben.
+
+Then the remnant of the enemy turned their faces towards the Lake of the
+North, and they attempted to sail to the Mediterranean in boats; but the
+terror of Horus filled their hearts, and they left their boats and fled
+to the district of Mertet-Ament, where they joined themselves to the
+worshippers of Set, the god of evil, who dwelt in the Western Delta.
+Horus pursued them in his boat for one day and one night without seeing
+them, and he arrived at the town of Per-Rehui. At length he discovered
+the position of the enemy, and he and his followers fell upon them, and
+slew a large number of them; he captured three hundred and eighty-one of
+them alive, and these he took to the Boat of Ra, then, having slain
+them, he gave their carcases to his followers or bodyguard, who
+presumably devoured them. The custom of eating the bodies of enemies is
+very old in Egypt, and survives in some parts of Africa to this day.
+
+Then Set, the great antagonist of Horus, came out and cursed him for the
+slaughter of his people, using most shameful words of abuse. Horus stood
+up and fought a duel with Set, the "Stinking Face," as the text calls
+him, and Horus succeeded in throwing him to the ground and spearing him.
+Horus smashed his mouth with a blow of his mace, and having fettered him
+with his chain, he brought him into the presence of Ra, who ordered that
+he was to be handed over to Isis and her son Horus, that they might work
+their will on him. Here we must note that the ancient editor of the
+Legend has confounded Horus the ancient Sun-god with Horus, son of Isis,
+son of Osiris. Then Horus, the son of Isis, cut off the heads of Set and
+his followers in the presence of Ra, and dragged Set by his feet round
+about throughout the district with his spear driven through his head and
+back, according to the order of Ra. The form which Horus of Edfu had at
+that time was that of a man of great strength, with the face and back of
+a hawk; on his head he wore the Double Crown, with feathers and serpents
+attached, and in his hands he held a metal spear and a metal chain. And
+Horus, the son of Isis, took upon himself a similar form, and the two
+Horuses slew all the enemies on the bank of the river to the west of the
+town of Per-Rehui. This slaughter took place on the seventh day of the
+first month of the season Pert,[1] which was ever afterwards called the
+"Day of the Festival of Sailing."
+
+[Footnote 1: About the middle of November.]
+
+Now, although Set in the form of a man had been slain, he reappeared in
+the form of a great hissing serpent, and took up his abode in a hole in
+the ground without being noticed by Horus. Ra, however, saw him, and
+gave orders that Horus, the son of Isis, in the form of a hawk-headed
+staff, should set himself at the mouth of the hole, so that the monster
+might never reappear among men. This Horus did, and Isis his mother
+lived there with him. Once again it became known to Ra that a remnant of
+the followers of Set had escaped, and that under the direction of the
+Smait fiends, and of Set, who had reappeared, they were hiding in the
+swamps of the Eastern Delta. Horus of Edfu, the winged disk, pursued
+them, speared them, and finally slew them in the presence of Ra. For the
+moment there were no more enemies of Ra to be found in the district on
+land, although Horus passed six days and six nights in looking for them;
+but it seems that several of the followers of Set in the forms of water
+reptiles were lying on the ground under water, and that Horus saw them
+there. At this time Horus had strict guard kept over the tomb of Osiris
+in Anrutef,[1] because he learned that the Smait fiends wanted to come
+and wreck both it and the body of the god. Isis, too, never ceased to
+recite spells and incantations in order to keep away her husband's foes
+from his body. Meanwhile the "blacksmiths" of Horus, who were in charge
+of the "middle regions" of Egypt, found a body of the enemy, and
+attacked them fiercely, slew many of them, and took one hundred and six
+of them prisoners. The "blacksmiths" of the west also took one hundred
+and six prisoners, and both groups of prisoners were slain before Ra. In
+return for their services Ra bestowed dwelling-places upon the
+"blacksmiths," and allowed them to have temples with images of their
+gods in them, and arranged for offerings and libations to be made to
+them by properly appointed priests of various classes.
+
+[Footnote 1: A district of Herakleopolis.]
+
+Shortly after these events Ra discovered that a number of his enemies
+were still at large, and that they had sailed in boats to the swamps
+that lay round about the town of Tchal, or Tchar, better known as Zoan
+or Tanis. Once more Horus unmoored the Boat of Ra, and set out against
+them; some took refuge in the waters, and others landed and escaped to
+the hilly land on the east. For some reason, which is not quite
+apparent, Horus took the form of a mighty lion with a man's face, and he
+wore on his head the triple crown. His claws were like flints, and he
+pursued the enemy on the hills, and chased them hither and thither, and
+captured one hundred and forty-two of them. He tore out their tongues,
+and ripped their bodies into strips with his claws, and gave them over
+to his allies in the mountains, who, no doubt, ate them. This was the
+last fight in the north of Egypt, and Ra proposed that they should sail
+up the river and return to the south. They had traversed all Egypt, and
+sailed over the lakes in the Delta, and down the arms of the Nile to the
+Mediterranean, and as no more of the enemy were to be seen the prow of
+the boat of Ra was turned southwards. Thoth recited the spells that
+produced fair weather, and said the words of power that prevented storms
+from rising, and in due course the Boat reached Nubia. When it arrived
+Horus found in the country of Uauatet men who were conspiring against
+him and cursing him, just as they had at one time blasphemed Ra. Horus,
+taking the form of the winged disk, and accompanied by the two
+serpent-goddesses, Nekhebet and Uatchet, attacked the rebels, but there
+was no fierce fighting this time, for the hearts of the enemy melted
+through fear of him. His foes cast themselves before him on the ground
+in submission, they offered no resistance, and they died straightway.
+Horus then returned to the town of Behutet (Edfu), and the gods
+acclaimed him, and praised his prowess. Ra was so pleased with him that
+he ordered Thoth to have a winged disk, with a serpent on each side of
+it, placed in every temple in Egypt in which he (_i.e._ Ra) was
+worshipped, so that it might act as a protector of the building, and
+drive away any and every fiend and devil that might wish to attack it.
+This is the reason why we find the winged disk, with a serpent on each
+side of it, above the doors of temples and religious buildings
+throughout the length and breadth of Egypt.
+
+In many places in the text that contains the above Legend there are
+short passages in which attempts are made to explain the origins of the
+names of certain towns and gods. All these are interpolations in the
+narrative made by scribes at a late period of Egyptian history. As it
+would be quite useless to reproduce them without many explanatory notes,
+for which there is no room in this little book, they have been omitted.
+
+
+            THE LEGEND OF KHNEMU AND A SEVEN YEARS' FAMINE
+
+This Legend is cut in hieroglyphs on a large rounded block of granite,
+which stands on the south-east portion of Sahal, a little island in the
+First Cataract in Upper Egypt, two or three miles to the south of the
+modern town of Aswan, the ancient Syene. The form of the Legend, and the
+shapes of the hieroglyphs, and the late spelling of the words, prove
+that the inscription is the work of the Ptolemaic Period, though it is
+possible that the Legend in its simplest form is as old as the period to
+which it is ascribed in the Sahal text, namely, the third dynasty, about
+4100 B.C. The subject of the Legend is a terrible famine, which lasted
+for seven years, in the reign of King Tcheser, and which recalls the
+seven years' famine that took place in Egypt when Joseph was there. This
+famine was believed to have been caused by the king's neglect to worship
+properly the god Khnemu, who was supposed to control the springs of the
+Nile, which were asserted by the sages to be situated between two great
+rocks on the Island of Elephantine. The Legend sets forth that the
+Viceroy of Nubia, in the reign of Tcheser, was a nobleman called Meter,
+who was also the overseer of all the temple properties in the South. His
+residence was in Abu, or Elephantine, and in the eighteenth year of his
+reign the king sent him a despatch in which it was written thus: "This
+is to inform thee that misery hath laid hold upon me as I sit upon the
+great throne, and I grieve for those who dwell in the Great House.[1] My
+heart is grievously afflicted by reason of a very great calamity, which
+is due to the fact that the waters of the Nile have not risen to their
+proper height for seven years. Grain is exceedingly scarce, there are no
+garden herbs and vegetables to be had at all, and everything which men
+use for food hath come to an end. Every man robbeth his neighbour. The
+people wish to walk about, but are unable to move. The baby waileth, the
+young man shuffleth along on his feet through weakness. The hearts of
+the old men are broken down with despair, their legs give way under
+them, they sink down exhausted on the ground, and they lay their hands
+on their bellies [in pain]. The officials are powerless and have no
+counsel to give, and when the public granaries, which ought to contain
+supplies, are opened, there cometh forth from them nothing but wind.
+Everything is in a state of ruin. I go back in my mind to the time when
+I had an adviser, to the time of the gods, to the Ibis-god [Thoth], and
+to the chief Kher-heb priest Imhetep (Imouthis),[2] the son of Ptah of
+his South Wall.[3] [Tell me, I pray thee], Where is the birthplace of
+the Nile? What god or what goddess presideth over it? What kind of form
+hath the god? For it is he that maketh my revenue, and who filleth the
+granaries with grain. I wish to go to [consult] the Chief of
+Het-Sekhmet,[4] whose beneficence strengtheneth all men in their works.
+I wish to go into the House of Life,[5] and to take the rolls of the
+books in my own hands, so that I may examine them [and find out these
+things]."
+
+[Footnote 1: An allusion to the royal title of Pharaoh, in Egyptian
+PER-AA, the "Great House," in whom and by whom all the Egyptians were
+supposed to live.]
+
+[Footnote 2: A famous priest and magician of Memphis, who was
+subsequently deified.]
+
+[Footnote 3: A part of Memphis.]
+
+[Footnote 4: _i.e._ Hermopolis, the town of Thoth.]
+
+[Footnote 5: _i.e._ the library of the temple.]
+
+Having read the royal despatch the Viceroy Meter set out to go to the
+king, and when he came to him he proceeded to instruct the king in the
+matters about which he had asked questions. The text makes the king say:
+"[Meter] gave me information about the rise of the Nile, and he told me
+all that men had written concerning it; and he made clear to me all the
+difficult passages [in the books], which my ancestors had consulted
+hastily, and which had never before been explained to any king since the
+time when Ra [reigned]. And he said to me: There is a town in the river
+wherefrom the Nile maketh his appearance. 'Abu' was its name in the
+beginning: it is the City of the Beginning, it is the Name of the City
+of the Beginning. It reacheth to Uauatet, which is the first land [on
+the south]. There is a long flight of steps there (a nilometer?), on
+which Ra resteth when he determineth to prolong life to mankind. It is
+called 'Netchemtchem ankh.' Here are the 'Two Qerti,'[1] which are the
+two breasts wherefrom every good thing cometh. Here is the bed of the
+Nile, here the Nile-god reneweth his youth, and here he sendeth out the
+flood on the land. Here his waters rise to a height of twenty-eight
+cubits; at Hermopolis (in the Delta) their height is seven cubits. Here
+the Nile-god smiteth the ground with his sandals, and here he draweth
+the bolts and throweth open the two doors through which the water
+poureth forth. In this town the Nile-god dwelleth in the form of Shu,
+and he keepeth the account of the products of all Egypt, in order to
+give to each his due. Here are kept the cord for measuring land and the
+register of the estates. Here the god liveth in a wooden house with a
+door made of reeds, and branches of trees form the roof; its entrance is
+to the south-east. Round about it are mountains of stone to which
+quarrymen come with their tools when they want stone to build temples to
+the gods, shrines for sacred animals, and pyramids for kings, or to make
+statues. Here they offer sacrifices of all kinds in the sanctuary, and
+here their sweet-smelling gifts are presented before the face of the god
+Khnemu. In the quarries on the river bank is granite, which is called
+the 'stone of Abu.' The names of its gods are: Sept (Sothis, the
+dog-star), Anqet, Hep (the Nile-god), Shu, Keb, Nut, Osiris, Horus,
+Isis, and Nephthys. Here are found precious stones (a list is given),
+gold, silver, copper, iron, lapis-lazuli, emerald, crystal, ruby, &c.,
+alabaster, mother-of-emerald, and seeds of plants that are used in
+making incense. These were the things which I learned from Meter [the
+Viceroy]."
+
+[Footnote 1: The two caverns which contained the springs of the Nile.]
+
+Having informed the king concerning the rise of the Nile and the other
+matters mentioned in his despatch, Meter made arrangements for the king
+to visit the temple of Khnemu in person. This he did, and the Legend
+gives us the king's own description of his visit. He says: I entered the
+temple, and the keepers of the rolls untied them and showed them to me.
+I was purified by the sprinkling of holy water, and I passed through the
+places that were prohibited to ordinary folk, and a great offering of
+cakes, ale, geese, oxen, &c., was offered up on my behalf to the gods
+and goddesses of Abu. Then I found the god [Khnemu] standing in front of
+me, and I propitiated him with the offerings that I made unto him, and I
+made prayer and supplication before him. Then he opened his eyes,[1] and
+his heart inclined to me, and in a majestic manner he said unto me: "I
+am Khnemu who fashioned thee. My two hands grasped thee and knitted
+together thy body; I made thy members sound, and I gave thee thy heart.
+Yet the stones have been lying under the ground for ages, and no man
+hath worked them in order to build a god-house, to repair the [sacred]
+buildings which are in ruins, or to make shrines for the gods of the
+South and North, or to do what he ought to do for his lord, even though
+I am the Lord [the Creator]. I am Nu, the self-created, the Great God,
+who came into being in the beginning. [I am] Hep [the Nile-god] who
+riseth at will to give health to him that worketh for me. I am the
+Governor and Guide of all men, in all their periods, the Most Great, the
+Father of the gods, Shu, the Great One, the Chief of the earth. The two
+halves of heaven are my abode. The Nile is poured out in a stream by me,
+and it goeth round about the tilled lands, and its embrace produceth
+life for every one that breatheth, according to the extent of its
+embrace.... I will make the Nile to rise for thee, and in no year shall
+it fail, and it shall spread its water out and cover every land
+satisfactorily. Plants, herbs, and trees shall bend beneath [the weight
+of] their produce. The goddess Rennet (the Harvest goddess) shall be at
+the head of everything, and every product shall increase a hundred
+thousandfold, according to the cubit of the year.[2] The people shall be
+filled, verily to their hearts' desire, yea, everyone. Want shall cease,
+and the emptiness of the granaries shall come to an end. The Land of
+Mera (_i.e._ Egypt) shall be one cultivated land, the districts shall
+be yellow with crops of grain, and the grain shall be good. The
+fertility of the land shall be according to the desire [of the
+husbandman], and it shall be greater than it hath ever been before." At
+the sound of the word "crops" the king awoke, and the courage that then
+filled his heart was as great as his former despair had been.
+
+[Footnote 1: The king was standing before a statue with movable eyes.]
+
+[Footnote 2: _i.e._ the number of the cubits which the waters of the
+Nile shall rise.]
+
+Having left the chamber of the god the king made a decree by which he
+endowed the temple of Khnemu with lands and gifts, and he drew up a code
+of laws under which every farmer was compelled to pay certain dues to
+it. Every fisherman and hunter had to pay a tithe. Of the calves cast
+one tenth were to be sent to the temple to be offered up as the daily
+offering. Gold, ivory, ebony, spices, precious stones, and woods were
+tithed, whether their owners were Egyptians or not, but no local tribe
+was to levy duty on these things on their road to Abu. Every artisan
+also was to pay tithe, with the exception of those who were employed in
+the foundry attached to the temple, and whose occupation consisted in
+making the images of the gods. The king further ordered that a copy of
+this decree, the original of which was cut in wood, should be engraved
+on a stele to be set up in the sanctuary, with figures of Khnemu and his
+companion gods cut above it. The man who spat upon the stele [if
+discovered] was to be "admonished with a rope."
+
+
+                  THE LEGEND OF THE WANDERINGS OF ISIS
+
+The god Osiris, as we have seen in the chapter on the Egyptian Religion
+in the accompanying volume, lived and reigned at one time upon earth in
+the form of a man. His twin-brother Set was jealous of his popularity,
+and hated him to such a degree that he contrived a plan whereby he
+succeeded in putting Osiris to death. Set then tried to usurp his
+brother's kingdom and to make himself sole lord of Egypt, and, although
+no text states it distinctly, it is clear that he seized his brother's
+wife, Isis, and shut her up in his house. Isis was, however, under the
+protection of the god Thoth, and she escaped with her unborn child, and
+the following Legend describes the incidents that befell her, and the
+death and revivification of Horus. It is cut in hieroglyphs upon a large
+stone stele which was made for Ankh-Psemthek, a prophet of Nebun in the
+reign of Nectanebus I, who reigned from 373 B.C. to 360 B.C. The stele
+was dug up in 1828 at Alexandria, and was given to Prince Metternich by
+Muhammad Ali Pasha; it is now commonly known as the "Metternich Stele."
+The Legend is narrated by the goddess herself, who says:
+
+I am Isis. I escaped from the dwelling wherein my brother Set placed me.
+Thoth, the great god, the Prince of Truth in heaven and on earth, said
+unto me: "Come, O goddess Isis [hearken thou], it is a good thing to
+hearken, for he who is guided by another liveth. Hide thyself with thy
+child, and these things shall happen unto him. His body shall grow and
+flourish, and strength of every kind shall be in him. He shall sit upon
+his father's throne, he shall avenge him, and he shall hold the exalted
+position of 'Governor of the Two Lands.'" I left the house of Set in the
+evening, and there accompanied me Seven Scorpions, that were to travel
+with me, and sting with their stings on my behalf. Two of them, Tefen
+and Befen, followed behind me, two of them, Mestet and Mestetef, went
+one on each side of me, and three, Petet, Thetet, and Maatet, prepared
+the way for me. I charged them very carefully and adjured them to make
+no acquaintance with any one, to speak to none of the Red Fiends, to pay
+no heed to a servant (?), and to keep their gaze towards the ground so
+that they might show me the way. And their leader brought me to Pa-Sui,
+the town of the Sacred Sandals,[1] at the head of the district of the
+Papyrus Swamps. When I arrived at Teb I came to a quarter of the town
+where women dwelt. And a certain woman of quality spied me as I was
+journeying along the road, and she shut her door in my face, for she was
+afraid because of the Seven Scorpions that were with me. Then they took
+counsel concerning her, and they shot out their poison on the tail of
+Tefen. As for me, a peasant woman called Taha opened her door, and I
+went into the house of this humble woman. Then the scorpion Tefen
+crawled in under the door of the woman Usert [who had shut it in my
+face], and stung her son, and a fire broke out in it; there was no water
+to put it out, but the sky sent down rain, though it was not the time of
+rain. And the heart of Usert was sore within her, and she was very sad,
+for she knew not whether her son would live or die; and she went through
+the town shrieking for help, but none came out at the sound of her
+voice. And I was sad for the child's sake, and I wished the innocent one
+to live again. So I cried out to her, saying, Come to me! Come to me!
+There is life in my mouth. I am a woman well known in her town. I can
+destroy the devil of death by a spell which my father taught me. I am
+his daughter, his beloved one.
+
+[Footnote 1: These places were in the seventh nome of Lower Egypt
+(Metelites).]
+
+Then Isis laid her hands on the child and recited this spell:
+
+"O poison of Tefent, come forth, fall on the ground; go no further. O
+poison of Befent, come forth, fall on the ground. I am Isis, the
+goddess, the mistress of words of power. I am a weaver of spells, I know
+how to utter words so that they take effect. Hearken to me, O every
+reptile that biteth (or stingeth), and fall on the ground. O poison of
+Mestet, go no further. O poison of Mestetef, rise not up in his body. O
+poison of Petet and Thetet, enter not his body. O poison of Maatet, fall
+on the ground. Ascend not into heaven, I command you by the beloved of
+Ra, the egg of the goose which appeareth from the sycamore. My words
+indeed rule to the uttermost limit of the night. I speak to you, O
+scorpions. I am alone and in sorrow, and our names will stink throughout
+the nomes.... The child shall live! The poison shall die! For Ra liveth
+and the poison dieth. Horus shall be saved through his mother Isis, and
+he who is stricken shall likewise be saved." Meanwhile the fire in the
+house of Usert was extinguished, and heaven was content with the
+utterance of Isis. Then the lady Usert was filled with sorrow because
+she had shut her door in the face of Isis, and she brought to the house
+of the peasant woman gifts for the goddess, whom she had apparently not
+recognised. The spells of the goddess produced, of course, the desired
+effect on the poison, and we may assume that the life of the child was
+restored to him. The second lot of gifts made to Isis represented his
+mother's gratitude.
+
+Exactly when and how Isis made her way to a hiding place cannot be said,
+but she reached it in safety, and her son Horus was born there. The
+story of the death of Horus she tells in the following words: "I am
+Isis. I conceived a child, Horus, and I brought him forth in a cluster
+of papyrus plants (or, bulrushes). I rejoiced exceedingly, for in him I
+saw one who would make answer for his father. I hid him, and I covered
+him up carefully, being afraid of that foul one [Set], and then I went
+to the town of Am, where the people gave thanks for me because they knew
+I could cause them trouble. I passed the day in collecting food for the
+child, and when I returned and took Horus into my arms, I found him,
+Horus, the beautiful one of gold, the boy, the child, lifeless! He had
+bedewed the ground with the water of his eye and with the foam of his
+lips. His body was motionless, his heart did not beat, and his muscles
+were relaxed." Then Isis sent forth a bitter cry, and lamented loudly
+her misfortune, for now that Horus was dead she had none to protect her,
+or to take vengeance on Set. When the people heard her voice they went
+out to her, and they bewailed with her the greatness of her affliction.
+But though all lamented on her behalf there was none who could bring
+back Horus to life. Then a "woman who was well known in her town, a lady
+who was the mistress of property in her own right," went out to Isis,
+and consoled her, and assured her that the child should live through his
+mother. And she said, "A scorpion hath stung him, the reptile Aunab hath
+wounded him." Then Isis bent her face over the child to find out if he
+breathed, and she examined the wound, and found that there was poison in
+it, and then taking him in her arms, "she leaped about with him like a
+fish that is put upon hot coals," uttering loud cries of lamentation.
+During this outburst of grief the goddess Nephthys, her sister, arrived,
+and she too lamented and cried bitterly over her sister's loss; with
+her came the Scorpion-goddess Serqet. Nephthys at once advised Isis to
+cry out for help to Ra, for, said she, it is wholly impossible for the
+Boat of Ra to travel across the sky whilst Horus is lying dead. Then
+Isis cried out, and made supplication to the Boat of Millions of Years,
+and the Sun-god stopped the Boat. Out of it came down Thoth, who was
+provided with powerful spells, and, going to Isis, he inquired
+concerning her trouble. "What is it, what is it, O Isis, thou goddess of
+spells, whose mouth hath skill to utter them with supreme effect? Surely
+no evil thing hath befallen Horus, for the Boat of Ra hath him under its
+protection. I have come from the Boat of the Disk to heal Horus." Then
+Thoth told Isis not to fear, but to put away all anxiety from her heart,
+for he had come to heal her child, and he told her that Horus was fully
+protected because he was the Dweller in his disk, and the firstborn son
+of heaven, and the Great Dwarf, and the Mighty Ram, and the Great Hawk,
+and the Holy Beetle, and the Hidden Body, and the Governor of the Other
+World, and the Holy Benu Bird, and by the spells of Isis and the names
+of Osiris and the weeping of his mother and brethren, and by his own
+name and heart. Turning towards the child Thoth began to recite his
+spells and said, "Wake up, Horus! Thy protection is established. Make
+thou happy the heart of thy mother Isis. The words of Horus bind up
+hearts and he comforteth him that is in affliction. Let your hearts
+rejoice, O ye dwellers in the heavens. Horus who avenged his father
+shall make the poison to retreat. That which is in the mouth of Ra shall
+circulate, and the tongue of the Great God shall overcome [opposition].
+The Boat of Ra standeth still and moveth not, and the Disk (_i.e._ the
+Sun-god) is in the place where it was yesterday to heal Horus for his
+mother Isis. Come to earth, draw nigh, O Boat of Ra, O ye mariners of
+Ra; make the boat to move and convey food of the town of Sekhem (_i.e._
+Letopolis) hither, to heal Horus for his mother Isis.... Come to earth,
+O poison! I am Thoth, the firstborn son, the son of Ra. Tem and the
+company of the gods have commanded me to heal Horus for his mother Isis.
+O Horus, O Horus, thy Ka protecteth thee, and thy Image worketh
+protection for thee. The poison is as the daughter of its own flame; it
+is destroyed because it smote the strong son. Your temples are safe, for
+Horus liveth for his mother." Then the child Horus returned to life, to
+the great joy of his mother, and Thoth went back to the Boat of Millions
+of Years, which at once proceeded on its majestic course, and all the
+gods from one end of heaven to the other rejoiced. Isis entreated either
+Ra or Thoth that Horus might be nursed and brought up by the goddesses
+of the town of Pe-Tep, or Buto, in the Delta, and at once Thoth
+committed the child to their care, and instructed them about his future.
+Horus grew up in Buto under their protection, and in due course fought a
+duel with Set, and vanquished him, and so avenged the wrong done to his
+father by Set.
+
+
+                    THE LEGEND OF KHENSU-NEFER-HETEP
+                      AND THE PRINCESS OF BEKHTEN
+
+Here for convenience' sake may be inserted the story of the Possessed
+Princess of Bekhten and the driving out of the evil spirit that was in
+her by Khensu-Nefer-hetep. The text of the Legend is cut in hieroglyphs
+on a large sandstone tablet which was discovered by J.F. Champollion in
+the temple of Khensu at Thebes, and was removed by Prisse d'Avennes in
+1846 to Paris, where it is now preserved in the Bibliotheque Nationale.
+The form of the Legend which we have is probably the work of the priests
+of Khensu, about 1000 B.C., who wished to magnify their god, but the
+incidents recorded are supposed to have taken place at the end of the
+fourteenth century B.C., and there may indeed be historical facts
+underlying the Legend. The text states that the king of Egypt,
+Usermaatra-setepenra Rameses-meri-Amen, _i.e._ Rameses II, a king of the
+nineteenth dynasty about 1300 B.C., was in the country of Nehern, or
+Mesopotamia, according to his yearly custom, and that the chiefs of the
+country, even those of the remotest districts from Egypt, came to do
+homage to him, and to bring him gifts, _i.e._ to pay tribute. Their
+gifts consisted of gold, lapis-lazuli, turquoise, and costly woods from
+the land of the god,[1] and each chief tried to outdo his neighbour in
+the magnificence of his gifts. Among these tributary chiefs was the
+Prince of Bekhten, who, in addition to his usual gift, presented to the
+king his eldest daughter, and he spake words of praise to the king, and
+prayed for his life. His daughter was beautiful, and the king thought
+her the most beautiful maiden in the world, and he gave her the name of
+Neferu-Ra and the rank of "chief royal wife," _i.e._ the chief wife of
+Pharaoh. When His Majesty brought her to Egypt she was treated as the
+Queen of Egypt.
+
+[Footnote: 1: _i.e._ Southern Arabia and a portion of the east coast of
+Africa near Somaliland.]
+
+One day in the late summer, in the fifteenth year of his reign, his
+Majesty was in Thebes celebrating a festival in honour of Father Amen,
+the King of the gods, in the temple now known as the Temple of Luxor,
+when an official came and informed the king that "an ambassador of the
+Prince of Bekhten had arrived bearing many gifts for the Royal Wife."
+The ambassador was brought into the presence with his gifts, and having
+addressed the king in suitable words of honour, and smelt the ground
+before His Majesty, he told him that he had come to present a petition
+to him on behalf of the Queen's sister, who was called Bentresht (_i.e._
+daughter of joy). The princess had been attacked by a disease, and the
+Prince of Bekhten asked His Majesty to send a skilled physician to see
+her. Straightway the king ordered his magicians (or medicine men) to
+appear before him, and also his nobles, and when they came he told them
+that he had sent for them to come and hear the ambassador's request.
+And, he added, choose one of your number who is both wise and skilful;
+their choice fell upon the royal scribe Tehuti-em-heb, and the king
+ordered him to depart to Bekhten to heal the princess. When the magician
+arrived in Bekhten he found that Princess Bentresht was under the
+influence of a malignant spirit, and that this spirit refused to be
+influenced in any way by him; in fact all his wisdom and skill availed
+nothing, for the spirit was hostile to him.
+
+[Illustration: Stele relating the Story of the Healing of Bentresht,
+Princess of Bekhten.]
+
+Then the Prince of Bekhten sent a second messenger to His Majesty,
+beseeching him to send a god to Bekhten to overcome the evil spirit, and
+he arrived in Egypt nine years after the arrival of the first
+ambassador. Again the king was celebrating a festival of Amen, and when
+he heard of the request of the Prince of Bekhten he went and stood
+before the statue of Khensu, called "Nefer-hetep," and he said, "O my
+fair lord, I present myself a second time before thee on behalf of the
+daughter of the Prince of Bekhten." He then went on to ask the god to
+transmit his power to Khensu, "Pa-ari-sekher-em-Uast," the god who
+drives out the evil spirits which attack men, and to permit him to go to
+Bekhten and release the Princess from the power of the evil spirit. And
+the statue of Khensu Nefer-hetep bowed its head twice at each part of
+the petition, and this god bestowed a fourfold portion of his spirit and
+power on Khensu Pa-ari-sekher-em-Uast. Then the king ordered that the
+god should set out on his journey to Bekhten carried in a boat, which
+was accompanied by five smaller boats and by chariots and horses. The
+journey occupied seventeen months, and the god was welcomed on his
+arrival by the Prince of Bekhten and his nobles with suitable homage and
+many cries of joy. The god was taken to the place where Princess
+Bentresht was, and he used his magical power upon her with such good
+effect that she was made whole at once. The evil spirit who had
+possessed her came out of her and said to Khensu: "Welcome, welcome, O
+great god, who dost drive away the spirits who attack men. Bekhten is
+thine; its people, both men and women, are thy servants, and I myself am
+thy servant. I am going to depart to the place whence I came, so that
+thy heart may be content concerning the matter about which thou hast
+come. I beseech Thy Majesty to give the order that thou and I and the
+Prince of Bekhten may celebrate a festival together." The god Khensu
+bowed his head as a sign that he approved of the proposal, and told his
+priest to make arrangements with the Prince of Bekhten for offering up
+a great offering. Whilst this conversation was passing between the evil
+spirit and the god the soldiers stood by in a state of great fear. The
+Prince of Bekhten made the great offering before Khensu and the evil
+spirit, and the Prince and the god and the spirit rejoiced greatly. When
+the festival was ended the evil spirit, by the command of Khensu,
+"departed to the place which he loved." The Prince and all his people
+were immeasurably glad at the happy result, and he decided that he would
+consider the god to be a gift to him, and that he would not let him
+return to Egypt. So the god Khensu stayed for three years and nine
+months in Bekhten, but one day, whilst the Prince was sleeping on his
+bed, he had a vision in which he saw Khensu in the form of a hawk leave
+his shrine and mount up into the air, and then depart to Egypt. When he
+awoke he said to the priest of Khensu, "The god who was staying with us
+hath departed to Egypt; let his chariot also depart." And the Prince
+sent off the statue of the god to Egypt, with rich gifts of all kinds
+and a large escort of soldiers and horses. In due course the party
+arrived in Egypt, and ascended to Thebes, and the god Khensu
+Pa-ari-sekher-em-Uast went into the temple of Khensu Nefer-hetep, and
+laid all the gifts which he had received from the Prince of Bekhten
+before him, and kept nothing for his own temple. This he did as a proper
+act of gratitude to Khensu Nefer-hetep, whose gift of a fourfold portion
+of his spirit had enabled him to overcome the power of the evil spirit
+that possessed the Princess of Bekhten. Thus Khensu returned from
+Bekhten in safety, and he re-entered his temple in the winter, in the
+thirty-third year of the reign of Rameses II. The situation of Bekhten
+is unknown, but the name is probably not imaginary, and the country was
+perhaps a part of Western Asia. The time occupied by the god Khensu in
+getting there does not necessarily indicate that Bekhten was a very long
+way off, for a mission of the kind moved slowly in those leisurely days,
+and the priest of the god would probably be much delayed by the people
+in the towns and villages on the way, who would entreat him to ask the
+god to work cures on the diseased and afflicted that were brought to
+him. We must remember that when the Nubians made a treaty with
+Diocletian they stipulated that the goddess Isis should be allowed to
+leave her temple once a year, and to make a progress through the country
+so that men and women might ask her for boons, and receive them.
+
+
+
+
+                             CHAPTER VIII
+
+                         HISTORICAL LITERATURE
+
+
+The historical period of Egyptian history, that is to say, the period
+during which Egypt was ruled by kings, each one calling himself
+NESU-BATI, or "King of the South, King of the North," covers about 4400
+years according to some Egyptologists, and 3300 years according to
+others. Of the kings of All Egypt who reigned during the period we know
+the names of about two hundred, but only about one hundred and fifty
+have left behind them monuments that enable us to judge of their power
+and greatness. There is no evidence to show that the Egyptians ever
+wrote history in our sense of the word, and there is not in existence
+any native work that can be regarded as a history of Egypt. The only
+known attempt in ancient times to write a history of Egypt was that made
+by Manetho, a skilled scribe and learned man, who, in the reign of
+Ptolemy II Philadelphus (289-246 B.C.), undertook to write a history of
+the country, which was to be placed in the Great Library at Alexandria.
+The only portion of this History that has come down to us is the List of
+Kings, which formed a section of it; this List, in a form more or less
+accurate, is extant in the works of Africanus and Eusebius. According to
+the former 553 or 554 kings ruled over Egypt in 5380 years, and
+according to the latter 421 or 423 kings ruled over Egypt in 4547 or
+4939 years. It is quite certain that the principal acts and wars of each
+king were recorded by the court scribes, or official "remembrancer" or
+"recorder" of the day, and there is no doubt that such records were
+preserved in the "House of Books," or Library, of the local temple for
+reference if necessary. If this were not so it would have been
+impossible for the scribes of the eighteenth and nineteenth dynasties to
+compile the lists of kings found on the Palermo Stone, and in the Turin
+Papyrus, and on the Tablets set up by Seti I and Rameses II at Abydos,
+and on the Tablet of Ancestors at Karnak. These Lists, however, seem to
+show that the learned scribes of the later period were not always sure
+of the true sequence of the names, and that when they were dealing with
+the names of the kings of the first two dynasties they were not always
+certain even about the correct spelling and reading of their names. The
+reason why the Egyptians did not write the history of their country from
+a general point of view is easily explained. Each king wished to be
+thought as great as possible, and each king's courtiers lost no
+opportunity of showing that they believed him to be the greatest king
+who had sat on the throne of Egypt. To magnify the deeds of his
+ancestors was neither politic nor safe, nor did it lead to favours or
+promotion. In no inscription of their descendants do we find the mighty
+deeds and great conquests of Amenemhat III, or of Usertsen III, or of
+Thothmes III, praised or described, and no court scribe ever dared to
+draft a text stating that these were truly three of the greatest kings
+of Egypt. When a local chief succeeded in making himself king of All
+Egypt he did not concern himself with preserving records of the great
+deeds of the king whose throne he had seized. When foreign foes invaded
+Egypt and conquered it their followers raided the towns, burnt and
+destroyed all that could be got rid of, and smashed the monuments
+recording the prowess of the king they had overthrown. The net result of
+all this is that the history of Egypt can only be partially constructed,
+and that the sources of our information are a series of texts that were
+written to glorify individual kings, and not to describe the history of
+a dynasty, or the general development of the country, or the working out
+of a policy. In attempting to draw up a connected account of a reign or
+period the funerary inscriptions of high officials are often more useful
+than the royal inscriptions. In the following pages are given extracts
+from annals, building inscriptions, narratives of conquests, and
+"triumph inscriptions" of an official character; specimens of the
+funerary inscriptions that describe military expeditions, and supply
+valuable information about the general history of events, will be given
+in the chapter on Biographical Inscriptions.
+
+The earliest known annals are found on a stone which is preserved in the
+Museum at Palermo, and which for this reason is called "The Palermo
+Stone"; the Egyptian text was first published by Signor A. Pellegrini in
+1896. How the principal events of certain years of the reigns of kings
+from the Predynastic Period to the middle of the fifth dynasty are noted
+is shown by the following:
+
+    [Reign of] SENEFERU. Year ...
+
+    The building of Tuataua ships of _mer_ wood of a hundred capacity,
+    and 60 royal boats of sixteen capacity.
+
+    Raid in the Land of the Blacks (_i.e._ the Sudan), and the bringing
+    in of seven thousand prisoners, men and women, and twenty thousand
+    cattle, sheep, and goats.
+
+    Building of the Wall of the South and North [called] House of
+    Seneferu.
+
+    The bringing of forty ships of cedar wood (or perhaps "laden with
+    cedar wood").
+
+    [Height of the Nile.] Two cubits, two fingers.
+
+
+    [Reign of Seneferu.] Year ...
+
+    The making of thirty-five ... 122 cattle
+
+    The construction of one Tuataua ship of cedar wood of a hundred
+    capacity, and two ships of _mer_ wood of a hundred capacity.
+
+    The numbering for the seventh time.
+
+    [Height of the Nile.] Five cubits, one hand, one finger.
+
+The royal historical inscriptions of the first eleven dynasties are very
+few, and their contents are meagre and unimportant. As specimens of
+historical documents of the twelfth dynasty the following may be quoted:
+
+
+                        EDICT AGAINST THE BLACKS
+
+This short inscription is dated in the eighth year of the reign of
+Usertsen III. "The southern frontier in the eighth year under the
+Majesty of the King of the South and North, Khakaura (Usertsen III),
+endowed with life for ever. No Black whatsoever shall be permitted to
+pass [this stone] going down stream, whether travelling by land or
+sailing in a boat, with cattle, asses, goats, &c., belonging to the
+Blacks, with the exception of such as cometh to do business in the
+country of Aqen[1] or on an embassy. Such, however, shall be well
+entreated in every way. No boats belonging to the Blacks shall in future
+be permitted to pass down the river by the region of Heh."[2]
+
+[Footnote 1: This district has not been identified.]
+
+[Footnote 2: The district of Semnah and Kummah, about 40 miles south of
+Wadi Halfah.]
+
+The methods of Usertsen III and his opinions of the Sudani folk are
+illustrated by the following inscription which he set up at Semnah, a
+fort built by him at the foot of the Second Cataract.
+
+"In the third month[1] of the season Pert His Majesty fixed the boundary
+of Egypt on the south at Heh (Semnah). I made my boundary and went
+further up the river than my fathers. I added greatly to it. I give
+commands [therein]. I am the king, and what is said by me is done. What
+my heart conceiveth my hand bringeth to pass. I am [like] the crocodile
+which seizeth, carrieth off, and destroyeth without mercy. Words (or
+matters) do not remain dormant in my heart. To the coward soft talk
+suggesteth longsuffering; this I give not to my enemies. Him who
+attacketh me I attack. I am silent in the matter that is for silence; I
+answer as the matter demandeth. Silence after an attack maketh the heart
+of the enemy bold. The attack must be sudden like that of a crocodile.
+The man who hesitateth is a coward, and a wretched creature is he who is
+defeated on his own territory and turned into a slave. The Black
+understandeth talk only. Speak to him and he falleth prostrate. He
+fleeth before a pursuer, and he pursueth only him that fleeth. The
+Blacks are not bold men; on the contrary, they are timid and weak, and
+their hearts are cowed. My Majesty hath seen them, and [what I say] is
+no lie.
+
+[Footnote 1: = January-February.]
+
+"I seized their women, I carried off their workers in the fields, I came
+to their wells, I slew their bulls, I cut their corn and I burnt it.
+This I swear by the life of my father. I speak the truth; there is no
+doubt about the matter, and that which cometh forth from my mouth cannot
+be gainsaid. Furthermore, every son of mine who shall keep intact this
+boundary which My Majesty hath made, is indeed my son; he is the son who
+protecteth his father, if he keep intact the boundary of him that begot
+him. He who shall allow this boundary to be removed, and shall not fight
+for it, is not my son, and he hath not been begotten by me. Moreover, My
+Majesty hath caused to be made a statue of My Majesty on this my
+boundary, not only with the desire that ye should prosper thereby, but
+that ye should do battle for it."
+
+
+                  CAMPAIGN OF THOTHMES II IN THE SUDAN
+
+The following extract illustrates the inscriptions in which the king
+describes an expedition into a hostile country which he has conducted
+with success. It is taken from an inscription of Thothmes II, which is
+cut in hieroglyphs on a rock by the side of the old road leading from
+Elephantine to Philae, and is dated in the first year of the king's
+reign. The opening lines enumerate the names and titles of the king, and
+proclaim his sovereignty over the Haunebu, or the dwellers in the
+northern Delta and on the sea coast, Upper and Lower Egypt, Nubia and
+the Eastern Desert, including Sinai, Syria, the lands of the Fenkhu, and
+the countries that lie to the south of the modern town of Khartum. The
+next section states: "A messenger came in and saluted His Majesty and
+said: The vile people of Kash (_i.e._ Cush, Northern Nubia) are in
+revolt. The subjects of the Lord of the Two Lands (_i.e._ the King of
+Egypt) have become hostile to him, and they have begun to fight. The
+Egyptians [in Nubia] are driving down their cattle from the shelter of
+the stronghold which thy father Thothmes [I] built to keep back the
+tribes of the South and the tribes of the Eastern Desert." The last part
+of the envoy's message seems to contain a statement that some of the
+Egyptians who had settled in Nubia had thrown in their lot with the
+Sudani folk who were in revolt. The text continues: "When His Majesty
+heard these words he became furious like a panther (or leopard), and he
+said: I swear by Ra, who loveth me, and by my father Amen, king of the
+gods, lord of the thrones of the Two Lands, that I will not leave any
+male alive among them. Then His Majesty sent a multitude of soldiers
+into Nubia, now this was his first war, to effect the overthrow of all
+those who had rebelled against the Lord of the Two Lands, and of all
+those who were disaffected towards His Majesty. And the soldiers of His
+Majesty arrived in the miserable land of Kash, and overthrew these
+savages, and according to the command of His Majesty they left no male
+alive, except one of the sons of the miserable Prince of Kash, who was
+carried away alive with some of their servants to the place where His
+Majesty was. His Majesty took his seat on his throne, and when the
+prisoners whom his soldiers had captured were brought to him they were
+placed under the feet of the good god. Their land was reduced to its
+former state of subjection, and the people rejoiced and their chiefs
+were glad. They ascribed praise to the Lord of the Two Lands, and they
+glorified the god for his divine beneficence. This took place because of
+the bravery of His Majesty, whom his father Amen loved more than any
+other king of Egypt from the very beginning, the King of the South and
+North, Aakheperenra, the son of Ra, Thothmes (II), whose crowns are
+glorious, endowed with life, stability, and serenity, like Ra for ever."
+
+
+                   CAPTURE OF MEGIDDO BY THOTHMES III
+
+The following is the official account of the Battle of Megiddo in Syria,
+which was won by Thothmes III in the twenty-third year of his reign. The
+narrative is taken from the Annals of Thothmes III. The king set out
+from Thebes and marched into Syria, and received the submission of
+several small towns, and having made his way with difficulty through the
+hilly region to the south of the city of Megiddo, he camped there to
+prepare for the battle. "Then the tents of His Majesty were pitched, and
+orders were sent out to the whole army, saying, Arm yourselves, get your
+weapons ready, for we shall set out to do battle with the miserable
+enemy at daybreak. The king sat in his tent, the officers made their
+preparations, and the rations of the servants were provided. The
+military sentries went about crying, Be firm of heart. Be firm of heart.
+Keep watch, keep watch. Keep watch over the life of the king in his
+tent. And a report was brought to His Majesty that the country was
+quiet, and that the foot soldiers of the south and north were ready. On
+the twenty-first day of the first month of the season Shemu
+(March-April) of the twenty-third year of the reign of His Majesty, and
+the day of the festival of the new moon, which was also the anniversary
+of the king's coronation, at dawn, behold, the order was given to set
+the whole army in motion. His Majesty set out in his chariot of
+silver-gold, and he had girded on himself the weapons of battle, like
+Horus the Slayer, the lord of might, and he was like unto Menthu [the
+War-god] of Thebes, and Amen his father gave strength to his arms. The
+southern half of the army was stationed on a hill to the south of the
+stream Kina, and the northern half lay to the south-west of Megiddo; His
+Majesty was between them, and Amen was protecting him and giving
+strength to his body. His Majesty at the head of his army attacked his
+enemies, and broke their line, and when they saw that he was
+overwhelming them they broke and fled to Megiddo in a panic, leaving
+their horses and their gold and silver chariots on the field. [The
+fugitives] were pulled up by the people over the walls into the city;
+now they let down their clothes by which to pull them up. If the
+soldiers of His Majesty had not devoted themselves to securing loot of
+the enemy, they would have been able to capture the city of Megiddo at
+the moment when the vile foes from Kadesh and the vile foes from this
+city were being dragged up hurriedly over the walls into this city; for
+the terror of His Majesty had entered into them, and their arms dropped
+helplessly, and the serpent on his crown overthrew them. Their horses
+and their chariots [which were decorated] with gold and silver were
+seized as spoil, and their mighty men of war lay stretched out dead upon
+the ground like fishes, and the conquering soldiers of His Majesty went
+about counting their shares. And behold, the tent of the vile chief of
+the enemy, wherein was his son, was also captured. Then all the soldiers
+rejoiced greatly, and they glorified Amen, because he had made his son
+(_i.e._ the king) victorious on that day, and they praised His Majesty
+greatly, and acclaimed his triumph. And they collected the loot which
+they had taken, viz. hands [cut off the dead], prisoners, horses,
+chariots [decorated with] gold and silver," etc.
+
+In spite of the joy of the army Thothmes was angry with his troops for
+having failed to capture the city. Every rebel chief was in Megiddo, and
+its capture would have been worth more than the capture of a thousand
+other cities, for he could have slain all the rebel chiefs, and the
+revolt would have collapsed completely. Thothmes then laid siege to the
+city, and he threw up a strong wall round about it, through which none
+might pass, and the daily progress of the siege was recorded on a
+leather roll, which was subsequently preserved in the temple of Amen at
+Thebes. After a time the chiefs in Megiddo left their city and advanced
+to the gate in the siege-wall and reported that they had come to tender
+their submission to His Majesty, and it was accepted. They brought to
+him rich gifts of gold, silver, lapis-lazuli, turquoise, wheat, wine,
+cattle, sheep, goats, &c., and he reappointed many of the penitent
+chiefs to their former towns as vassals of Egypt. Among the gifts were
+340 prisoners, 83 hands, 2041 mares, 191 foals, 6 stallions, a royal
+chariot with a golden pole, a second royal chariot, 892 chariots, total
+924 chariots; 2 royal coats of mail, 200 ordinary coats of mail, 502
+bows, 7 tent poles inlaid with gold, 1929 cattle, 2000 goats, and 20,500
+sheep.
+
+
+              THE CONQUESTS OF THOTHMES III SUMMARISED BY
+                        AMEN-RA, KING OF THE GODS
+
+The conquests of Thothmes III were indeed splendid achievements, and the
+scribes of his time summarised them very skilfully in a fine text which
+they had cut in hieroglyphs on a large stele at Karnak. The treatment
+is, of course, somewhat poetical, but there are enough historical facts
+underlying the statements to justify a rendering of it being given in
+this chapter. The text is supposed to be a speech of Amen-Ra, the lord
+of the thrones of the Two Lands, to the king. He says:
+
+"Thou hast come to me, thou hast rejoiced in beholding my beneficence, O
+my son, my advocate, Menkheperra, living for ever! I rise upon thee
+through my love for thee. My heart rejoiceth at thy auspicious comings
+to my temple. My hands knit together thy limbs with the fluid of life;
+sweet unto me are thy gracious acts towards my person. I have stablished
+thee in my sanctuary. I have made thee to be a source of wonder [to
+men]. I have given unto thee strength and conquests over all lands. I
+have set thy Souls and the fear of thee in all lands. The terror of thee
+hath penetrated to the four pillars of the sky. I have made great the
+awe of thee in all bodies. I have set the roar of Thy Majesty everywhere
+[in the lands of] the Nine Bows (_i.e._ Nubia). The Chiefs of all lands
+are grouped in a bunch within thy fist. I put out my two hands; I tied
+them in a bundle for thee. I collected the Antiu of Ta-sti[1] in tens of
+thousands and thousands, and I made captives by the hundred thousand of
+the Northern Nations. I have cast down thy foes under thy sandals, thou
+hast trampled upon the hateful and vile-hearted foes even as I commanded
+thee. The length and breadth of the earth are thine, and those who dwell
+in the East and the West are vassals unto thee. Thou hast trodden upon
+all countries, thy heart is expanded (_i.e._ glad). No one dareth to
+approach Thy Majesty with hostility, because I am thy guide to conduct
+thee to them. Thou didst sail over the Great Circuit of water (the
+Euphrates) of Nehren (Aram Naharayim, or Mesopotamia) with strength and
+power. I have commanded for thee that they should hear thy roarings, and
+run away into holes in the ground. I stopped up their nostrils [shutting
+out] the breath of life. I have set the victories of Thy Majesty in
+their minds. The fiery serpent Khut which is on thy forehead burnt them
+up. It made thee to grasp as an easy prey the Ketu peoples, it burnt up
+the dwellers in their marshes with its fire. The Princes of the Aamu
+(Asiatics) have been slaughtered, not one of them remains, and the sons
+of the mighty men have fallen. I have made thy mighty deeds to go
+throughout all lands, the serpent on my crown hath illumined thy
+territory, nothing that is an abomination unto thee existeth in all the
+wide heaven, and the people come bearing offerings upon their backs,
+bowing to the ground before Thy Majesty, in accordance with my decree. I
+made impotent those who dared to attack thee, their hearts melted and
+their limbs quaked.
+
+[Footnote 1: The natives of the Eastern Desert of Nubia.]
+
+[Illustration: Stele on which is cut the Speech of Amen-Ra, summarising
+the Conquests of Thothmes III.]
+
+"I have come, making thee to trample under foot the Chief of Tchah
+(Syria), I have cast them down under thy feet in all the lands, I have
+made them to behold Thy Majesty as the 'lord of beams' (_i.e._ the
+Sun-god), thou hast shone on their faces as the image of me.
+
+"I have come, making thee to trample under foot the people of Asia, thou
+hast led away captive the Chiefs of the Aamu of Retenu, I have made them
+to behold Thy Majesty arrayed in thy decorations, grasping the weapons
+for battle, [mounted] on thy chariot.
+
+"I have come, making thee to trample under foot the land of the East,
+thou hast trodden upon those who dwell in the districts of the Land of
+the God, I have made them to see thee as the brilliant star that
+shooteth out light and fire and scattereth its dew.
+
+"I have come, making thee to trample under foot the land of the West,
+Kefti (Phoenicia) and Asi (Cyprus) are in awe of thee. I have made them
+to see Thy Majesty as a young bull, steady-hearted, with horns ready to
+strike, invincible.
+
+"I have come, making thee to trample under foot those who are in their
+marshes, the Lands of Methen (Mitani) quake through their fear of thee.
+I have made them to see Thy Majesty as the crocodile, the lord of terror
+in the water, unassailable.
+
+"I have come, making thee to trample under foot those who dwell in the
+Islands, those who live in the Great Green (Mediterranean) hear thy
+roarings, I have made them to see Thy Majesty as the slayer when he
+mounteth on the back of his sacrificial animal.
+
+"I have come, making thee to trample under foot the Thehenu (Libyans),
+the Islands of the Uthentiu [have submitted to] the power of thy Souls.
+I have made them to see Thy Majesty as a savage lion, which hath
+scattered the dead bodies of the people throughout their valleys.
+
+"I have come, making thee to trample under foot the uttermost ends of
+the earth, the Circuit of the Great Circuit is in thy grasp, I have made
+them to see Thy Majesty as the hawk, which seizeth what it seeth when it
+pleaseth.
+
+"I have come, making thee to trample upon those who are on their
+frontiers(?), thou hast smitten 'those on their sand' (_i.e._ the desert
+dwellers), making them living captives. I have made them to see Thy
+Majesty as a jackal of the south, moving fleetly and stealthily, and
+traversing the Two Lands.
+
+"I have come, making thee to trample under foot the Antiu of Ta-sti, as
+far as ... they are in thy grasp. I have made them to see Thy Majesty as
+the Two Brothers (Set and Horus), I have gathered together their arms
+about thee with [strength].
+
+"I have placed thy Two Sisters (Isis and Nephthys) near thee as
+protectresses for thee, the arms of Thy Majesty are [lifted] upwards to
+drive away evil. I have made thee strong and glorious, O my beloved Son,
+thou Mighty Bull, crowned in Thebes, begotten by me ..., Thothmes, the
+everliving, who hast performed for me all that my Ka wished. Thou hast
+set up my sanctuary with work that shall endure for ever, thou hast
+lengthened it and broadened it more than ever was done before. The great
+pylon ... Thou hast celebrated the festival of the beauties of Amen-Ra,
+thy monuments are greater than those of any king who hath existed, I
+commanded thee to do it. I am satisfied with it. I have stablished thee
+upon the throne of Horus for hundreds of thousands of years. Thou shalt
+guide life ..."
+
+[Illustration: A Page of the Hieratic Text, from the Great Harris
+Papyrus in the British Museum, describing the great Works carried out by
+Rameses III about 1200 B.C.]
+
+
+                  SUMMARY OF THE REIGN OF RAMESES III
+
+The reign of Rameses III is remarkable in the annals of the New Empire,
+and the great works which this king carried out, and his princely
+benefactions to the temples of Egypt, are described at great length in
+his famous papyrus in the British Museum (Harris, No. 1, No. 9999). The
+last section of the papyrus contains an excellent historical summary of
+the reign of Rameses III, and as it is one of the finest examples of
+this class of literature a translation of it is here given. The text is
+written in the hieratic character and reads:
+
+King Usermaatra-meri-Amen (Rameses III), life, strength, health [be to
+him!] the great god, said unto the princes, and the chiefs of the land,
+and the soldiers, and the charioteers, and the Shartanau soldiers, and
+the multitudes of the bowmen, and all those who lived in the land of
+Ta-mera (Egypt), Hearken ye, and I will cause you to know the splendid
+deeds which I did when I was king of men. The land of Kamt was laid open
+to the foreigner, every man [was ejected] from his rightful holding,
+there was no "chief mouth" (_i.e._ ruler) for many years in olden times
+until the new period [came]. The land of Egypt [was divided among]
+chiefs and governors of towns, each one slew his neighbour. ... Another
+period followed with years of nothingness (famine?). Arsu, a certain
+Syrian, was with them as governor, he made the whole land to be one
+holding before him. He collected his vassals, and mulcted them of their
+possessions heavily. They treated the gods as if they were men, and they
+offered up no propitiatory offerings in their temples. Now when the gods
+turned themselves back to peace, and to the restoration of what was
+right in the land, according to its accustomed and proper form, they
+established their son who proceeded from their body to be Governor,
+life, strength, health [be to him!], of every land, upon their great
+throne, namely, Userkhara-setep-en-Amen-meri-Amen, life strength, health
+[be to him!], the son of Ra, Set-nekht-merr-Ra-meri-Amen, life,
+strength, health [be to him!]. He was like Khepra-Set when he is wroth.
+He quieted the whole country which had been in rebellion. He slew the
+evil-hearted ones who were in Ta-mera (Egypt). He purified the great
+throne of Egypt. He was the Governor, life, strength, health [be to
+him!], of the Two Lands, on the throne of Amen. He made to appear the
+faces that had withdrawn themselves. Of those who had been behind walls
+every man recognised his fellow. He endowed the temples with offerings
+to offer as was right to the Nine Gods, according to use and wont. He
+made me by a decree to be the Hereditary Chief in the seat of Keb. I
+became the "Great High Mouth" of the lands of Egypt, I directed the
+affairs of the whole land, which had been made one. He set on his double
+horizon (_i.e._ he died) like the Nine Gods. There was performed for him
+what was performed for Osiris; sailing in his royal boat on the river,
+and resting [finally] in his house of eternity (_i.e._ the tomb) in
+Western Thebes.
+
+My father Amen, the lord of the gods, Ra, Tem, and Ptah of the Beautiful
+Face made me to be crowned lord of the Two Lands in the place of my
+begetter. I received the rank of my father with cries of joy. The land
+had peace, being fed with offerings, and men rejoiced in seeing me,
+Governor, life, strength, health [be to him!], of the Two Lands, like
+Horus when he was made to be Governor of the Two Lands on the throne of
+Osiris. I was crowned with the Atef crown with the serpents, I bound on
+the crown with plumes, like Tatenn. I sat on the throne of Heru-Khuti
+(Harmakhis). I was arrayed in the ornaments [of sovereignty] like Tem. I
+made Ta-mera to possess many [different] kinds of men, the officers of
+the palace, the great chiefs, large numbers of horse and chariot
+soldiers, hundreds of thousands of them, the Shartanau and the Qehequ,
+who were numberless, soldiers of the bodyguard in tens of thousands, and
+the peasants belonging to Ta-mera.
+
+I enlarged all the frontiers of Egypt, I conquered those who crossed
+over them in their [own] lands. I slaughtered the Tanauna in their
+islands; the Thakra and the Purastau were made into a holocaust. The
+Shartanau and the Uasheshu of the sea were made non-existent; they were
+seized [by me] at one time, and were brought as captives to Egypt, like
+the sand in the furrows. I provided fortresses for them to dwell in, and
+they were kept in check by my name. Their companies were very numerous,
+like hundreds of thousands. I assessed every one of them for taxes
+yearly, in apparel and wheat from the stores and granaries. I crushed
+the Saara and the tribes of the Shasu (nomad shepherds). I carried off
+their tents from their men, and the equipment thereof, and their flocks
+and herds likewise, which were without number. They were put in fetters
+and brought along as captives, as offerings to Egypt, and I gave them to
+the Nine Gods as slaves for their temples.
+
+Behold, I will also make you to know concerning the other schemes that
+have been carried out in Ta-mera during my reign. The Labu (Libyans) and
+the Mashuashau had made their dwelling in Egypt, for they had captured
+the towns on the west bank of the Nile from Hetkaptah (Memphis) to
+Qarabana. They had occupied also both banks of the "Great River," and
+they had been in possession of the towns (or villages) of Kutut[1] for
+very, very many years whilst they were [lords] over Egypt. Behold, I
+crushed them and slaughtered them at one time (_i.e._ in one
+engagement). I overthrew the Mashuashau, the Libyans, the Asbatau, the
+Qaiqashau, the Shaiu, the Hasau, and the Baqanau. [I] slaughtered them
+in their blood, and they became piles of dead bodies. [Thus] I drove
+them away from marching over the border of Egypt. The rest of them I
+carried away, a vast multitude of prisoners, trussed like geese in front
+of my horses, their women and their children in tens of thousands, and
+their flocks and herds in hundreds of thousands. I allotted to their
+chiefs fortresses, and they lived there under my name. I made them
+officers of the bowmen, and captains of the tribes; they were branded
+with my name and became my slaves; their wives and their children were
+likewise turned into slaves. Their flocks and herds I brought into the
+House of Amen, and they became his live-stock for ever.
+
+[Footnote 1: Perhaps the district of Canopus.]
+
+I made a very large well in the desert of Aina. It had a girdle wall
+like a mountain of basalt(?), with twenty buttresses(?) in the
+foundation [on] the ground, and its height was thirty cubits, and it had
+bastions. The frame-work and the doors were cut out of cedar, and the
+bolts thereof and their sockets were of copper. I cut out large
+sea-going boats, with smaller boats before them, and they were manned
+with large crews, and large numbers of serving-men. With them were the
+officers of the bowmen of the boats, and there were trained captains and
+mates to inspect them. They were loaded with the products of Egypt which
+were without number, and they were in very large numbers, like tens of
+thousands. These were despatched to the Great Sea of the water of Qett
+(_i.e._ the Red Sea), they arrived at the lands of Punt, no disaster
+followed them, and they were in an effective state and were
+awe-inspiring. Both the large boats and the little boats were laden with
+the products of the Land of the God, and with all kinds of wonderful and
+mysterious things which are produced in those lands, and with vast
+quantities of the _anti_ (myrrh) of Punt, which was loaded on to them by
+tens of thousands [of measures] that were without number. The sons of
+the chief of the Land of the God went in front of their offerings, their
+faces towards Egypt. They arrived and were sound and well at the
+mountain of Qebtit (Coptos),[1] they moored their boats in peace, with
+the things which they had brought as offerings. To cross the desert they
+were loaded upon asses and on [the backs of] men, and they were
+[re]loaded into river-barges at the quay of Coptos. They were despatched
+down the river, they arrived during a festival, and some of the most
+wonderful of the offerings were carried into the presence of [My
+Majesty]. The children of their chiefs adored my face, they smelt the
+earth before my face, and rolled on the ground. I gave them to all the
+gods of this land to propitiate the two gods in front of me every
+morning.
+
+[Footnote 1: _i.e._ the part at the Red Sea end of the Valley of
+Hammamat.]
+
+I despatched my envoys to the desert of Aataka to the great copper
+workings that are in this place. Their sea-going boats were laden with
+[some of] them, whilst those who went through the desert rode on asses.
+Such a thing as this was never heard of before, from the time when kings
+began to reign. Their copper workings were found, and they were full of
+copper, and the metal was loaded by ten thousands [of measures] into
+their sea-going boats. They were despatched with their faces towards
+Egypt, and they arrived safely. The metal was lifted out and piled up
+under the veranda in the form of blocks (or ingots) of copper, vast
+numbers of them, as it were tens of thousands. They were in colour like
+gold of three refinings. I allowed everybody to see them, as they were
+wonderful things.
+
+I despatched inspectors and overseers to the turquoise desert (_i.e._
+Sinai) of my mother, the goddess Hathor, the lady of the turquoise.
+[They] carried to her silver, gold, byssus, fine (?) linen, and many
+things as numerous as the sand-grains, and laid them before her. And
+there were brought unto me most wonderfully fine turquoises, real
+stones, in large numbers of bags, and laid out before me. The like had
+never been seen before--since kings began to reign.
+
+I caused the whole country to be planted with groves of trees and with
+flowering shrubs, and I made the people to sit under the shade thereof.
+I made it possible for an Egyptian woman to walk with a bold step to the
+place whither she wished to go; no strange man attacked her, and no one
+on the road. I made the foot-soldiers and the charioteers sit down in my
+time, and the Shartanau and the Qehequ were in their towns lying at full
+length on their backs; they were unafraid, for there was no fighting man
+[to come] from Kash (Nubia), [and no] enemy from Syria. Their bows and
+their weapons of war lay idle in their barracks, and they ate their
+fill and drank their fill with shouts of joy. Their wives were with
+them, [their] children were by their side; there was no need to keep
+their eyes looking about them, their hearts were bold, for I was with
+them as strength and protection for their bodies. I kept alive (_i.e._
+fed) the whole country, aliens, artisans, gentle and simple, men and
+women. I delivered a man from his foe and I gave him air. I rescued him
+from the strong man, him who was more honourable than the strong man. I
+made all men to have their rightful positions in their towns. Some I
+made to live [taking them] in the very chamber of the Tuat.[1] Where the
+land was bare I covered it over again; the land was well filled during
+my reign. I performed deeds of beneficence towards the gods as well as
+towards men; I had no property that belonged to the people. I served my
+office of king upon earth, as Governor of the Two Lands, and ye were
+slaves under my feet without [complaint ?]. Ye were satisfactory to my
+heart, as were your good actions, and ye performed my decrees and my
+words.
+
+[Footnote 1: The sick and needy who were at death's door.]
+
+Behold, I have set in Akert (the Other World) like my father Ra. I am
+among the Great Companies of the gods of heaven, earth, and the Tuat.
+Amen-Ra hath stablished my son upon my throne, he hath received my rank
+in peace, as Governor of the Two Lands, and he is sitting upon the
+throne of Horus as Lord of the Two Nile-banks. He hath put on himself
+the Atef crown like Ta-Tenn, Usermaatra-setep-en-Amen, life, strength,
+health [be to him!], the eldest-born son of Ra, the self-begotten,
+Rameses (IV)-heqmaat-meri-Amen, life, strength, health [be to him!], the
+divine child, the son of Amen, who came forth from his body, rising as
+the Lord of the Two Lands, like Ta-Tenn. He is like a real son, favoured
+for his father's sake. Tie ye yourselves to his sandals. Smell the earth
+before him. Do homage to him. Follow him at every moment. Praise him.
+Worship him. Magnify his beneficent actions as ye do those of Ra every
+morning. Present ye before him your offerings [in] his Great House
+(_i.e._ palace), which is holy. Carry ye to him the "blessings" (?) of
+the [tilled] lands and the deserts. Be strong to fulfil his words and
+the decrees that are uttered among you. Follow (?) his utterances, and
+ye shall be safe under his Souls. Work all together for him in every
+work. Haul monuments for him, excavate canals for him, work for him in
+the work of your hands, and there will accrue unto you his favour as
+well as his food daily. Amen hath decreed for him his sovereignty upon
+earth, he hath made this period of his life twice as long as that of any
+other king, the King of the South and North, the Lord of the Two Lands,
+Usermaatra-setep-en-Amen, life, strength, health [be to him!], the son
+of Ra, the lord of crowns, Rameses (IV)-heqmaat-meri-Amen, life,
+strength, health [be to him!], who is endowed with life for ever.
+
+
+                   THE INVASION AND CONQUEST OF EGYPT
+                        BY PIANKHI, KING OF NUBIA
+
+The text describing the invasion and conquest of Egypt by Piankhi, King
+of Nubia, is cut in hieroglyphs upon a massive stone stele which was
+found among the ruins of Piankhi's temple at Gebel Barkal, near the foot
+of the Fourth Cataract, and which is now preserved in the Egyptian
+Museum, Cairo. Although this composition does not belong to the best
+period of Egyptian Literature, it is a very fine work. The narrative is
+vivid, and the aim of the writer was rather to state the facts of this
+splendid expedition than to heap up empty compliments on the king; both
+the subject-matter and the dress in which it appears are well worthy of
+reproduction in an English form. The inscription is dated in the
+twenty-first year of Piankhi's reign, and the king says:
+
+"Hearken ye to [the account of] what I have done more than my ancestors.
+I am a king, the emanation of the god, the living offspring of the god
+Tem, who at birth was ordained the Governor whom princes were to fear."
+His mother knew before his birth that he was to be the Governor, he the
+beneficent god, the beloved of the gods, the son of Ra who was made by
+his (the god's) hands, Piankhi-meri-Amen. One came and reported to His
+Majesty that the great prince Tafnekht had taken possession of all the
+country on the west bank of the Nile in the Delta, from the swamps even
+to Athi-taui[1], that he had sailed up the river with a large force,
+that all the people on both sides of the river had attached themselves
+to him, and that all the princes and governors and heads of temple-towns
+had flocked to him, and that they were "about his feet like dogs." No
+city had shut its gates before him, on the contrary, Mer-Tem,
+Per-sekhem-kheper-Ra, Het-neter-Sebek, Per-Metchet, Thekansh, and all
+the towns in the west had opened their gates to him. In the east
+Het-benu, Taiutchait, Het-suten, and Pernebtepahet had opened to him,
+and he had besieged Hensu (Herakleopolis) and closely invested it. He
+had enclosed it like a serpent with its tail in its mouth. "Those who
+would come out he will not allow to come out, and those who would go in
+he will not allow to go in, by reason of the fighting that taketh place
+every day. He hath thrown soldiers round about it everywhere." Piankhi
+listened to the report undismayed, and he smiled, for his heart was
+glad. Presently further reports of the uprising came, and the king
+learned that Nemart, another great prince, had joined his forces to
+those of Tafnekht. Nemart had thrown down the fortifications of Nefrus,
+he had laid waste his own town, and had thrown off his allegiance to
+Piankhi completely.
+
+[Footnote 1: A fortress a few miles south of Memphis.]
+
+Then Piankhi sent orders to Puarma and Las(?)-mer-sekni, the Nubian
+generals stationed in Egypt, and told them to assemble the troops, to
+seize the territory of Hermopolis, to besiege the city itself, to seize
+all the people, and cattle, and the boats on the river, and to stop all
+the agricultural operations that were going on; these orders were
+obeyed. At the same time he despatched a body of troops to Egypt, with
+careful instructions as to the way in which they were to fight, and he
+bade them remember that they were fighting under the protection of Amen.
+He added, "When ye arrive at Thebes, opposite the Apts,[1] go into the
+waters of the river and wash yourselves, then array yourselves in your
+finest apparel, unstring your bows, and lay down your spears. Let no
+chief imagine that he is as strong as the Lord of strength (_i.e._
+Amen), for without him there is no strength. The weak of arm he maketh
+strong of arm. Though the enemy be many they shall turn their backs in
+flight before the weak man, and one shall take captive a thousand. Wet
+yourselves with the water of his altars, smell the earth before him, and
+say: O make a way for us! Let us fight under the shadow of thy sword,
+for a child, if he be but sent forth by thee, shall vanquish multitudes
+when he attacketh." Then the soldiers threw themselves flat on their
+faces before His Majesty, saying, "Behold, thy name breedeth strength in
+us. Thy counsel guideth thy soldiers into port (_i.e._ to success). Thy
+bread is in our bodies on every road, thy beer quencheth our thirst.
+Behold, thy bravery hath given us strength, and at the mere mention of
+thy name there shall be victory. The soldiers who are led by a coward
+cannot stand firm. Who is like unto thee? Thou art the mighty king who
+workest with thy hands, thou art a master of the operations of war."
+
+[Footnote 1: _i.e._ the temples of Karnak and Luxor.]
+
+"Then the soldiers set out on their journey, and they sailed down the
+river and arrived at Thebes, and they did everything according to His
+Majesty's commands. And again they set out, and they sailed down the
+river, and they met many large boats sailing up the river, and they were
+full of soldiers and sailors, and mighty captains from the North land,
+every one fully armed to fight, and the soldiers of His Majesty
+inflicted a great defeat on them; they killed a very large but unknown
+number, they captured the boats, made the soldiers prisoners, whom they
+brought alive to the place where His Majesty was." This done they
+proceeded on their way to the region opposite Herakleopolis, to continue
+the battle. Again the soldiers of Piankhi attacked the troops of the
+allies, and defeated and routed them utterly, and captured their boats
+on the river. A large number of the enemy succeeded in escaping, and
+landed on the west bank of the river at Per-pek. At dawn these were
+attacked by Piankhi's troops, who slew large numbers of them, and
+[captured] many horses; the remainder, utterly terror-stricken, fled
+northwards, carrying with them the news of the worst defeat which they
+had ever experienced.
+
+Nemart, one of the rebel princes, fled up the river in a boat, and
+landed near the town of Un (Hermopolis), wherein he took refuge. The
+Nubians promptly beleaguered the town with such rigour that no one could
+go out of it or come in. Then they reported their action to Piankhi, and
+when he had read their report, he growled like a panther, and said, "Is
+it possible that they have permitted any of the Northmen to live and
+escape to tell the tale of his flight, and have not killed them to the
+very last man? I swear by my life, and by my love for Ra, and by the
+grace which Father Amen hath bestowed upon me, that I will myself sail
+down the river, and destroy what the enemy hath done, and I will make
+him to retreat from the fight for ever." Piankhi also declared his
+intention of stopping at Thebes on his way down the river, so that he
+might assist at the Festival of the New Year, and might look upon the
+face of the god Amen in his shrine at Karnak and, said he, "After that I
+will make the Lands of the North to taste my fingers." When the soldiers
+in Egypt heard of their lord's wrath, they attacked Per-Metchet
+(Oxyrrhynchus), and they "overran it like a water-flood"; a report of
+the success was sent to Piankhi, but he was not satisfied. Then they
+attacked Ta-tehen (Tehnah?), which was filled with northern soldiers.
+The Nubians built a tower with a battering ram and breached the walls,
+and they poured into the town and slew every one they found. Among the
+dead was the son of the rebel prince Tafnekht. This success was also
+reported to Piankhi, but still he was not satisfied. Het-Benu was also
+captured, and still he was not satisfied.
+
+In the middle of the summer Piankhi left Napata (Gebel Barkal) and
+sailed down to Thebes, where he celebrated the New Year Festival. From
+there he went down the river to Un (Hermopolis), where he landed and
+mounted his war chariot; he was furiously angry because his troops had
+not destroyed the enemy utterly, and he growled at them like a panther.
+Having pitched his camp to the south-west of the city, he began to
+besiege it. He threw up a mound round about the city, he built wooden
+stages on it which he filled with archers and slingers, and these
+succeeded in killing the people of the city daily. After three days "the
+city stank," and envoys came bearing rich gifts to sue for peace. With
+the envoys came the wife of Nemart and her ladies, who cast themselves
+flat on their faces before the ladies of Piankhi's palace, saying, "We
+come to you, O ye royal wives, ye royal daughters, and royal sisters.
+Pacify ye for us Horus (_i.e._ the King), the Lord of the Palace, whose
+Souls are mighty, and whose word of truth is great." A break of fifteen
+lines occurs in the text here, and the words that immediately follow the
+break indicate that Piankhi is upbraiding Nemart for his folly and
+wickedness in destroying his country, wherein "not a full-grown son is
+seen with his father, all the districts round about being filled with
+children." Nemart acknowledged his folly, and then swore fealty to
+Piankhi, promising to give him more gifts than any other prince in the
+country. Gold, silver, lapis-lazuli, turquoise, copper, and precious
+stones of all kinds were then presented, and Nemart himself led a horse
+with his right hand, and held a sistrum made of gold and lapis-lazuli in
+his left.
+
+Piankhi then arose and went into the temple of Thoth, and offered up
+oxen, and calves, and geese to the god, and to the Eight Gods of the
+city. After this he went through Nemart's palace, and then visited the
+stables "where the horses were, and the stalls of the young horses, and
+he perceived that they had been suffering from hunger. And he said, 'I
+swear by my own life, and by the love which I have for Ra, who reneweth
+the breath of life in my nostrils, that, in my opinion, to have allowed
+my horses to suffer hunger is the worst of all the evil things which
+thou hast done in the perversity of thy heart.'" A list was made of the
+goods that were handed over to Piankhi, and a portion of them was
+reserved for the temple of Amen at Thebes.
+
+The next prince to submit was the Governor of Herakleopolis, and when
+he had laid before Piankhi his gifts he said: "Homage to thee, Horus,
+mighty king, Bull, conqueror of bulls. I was in a pit in hell. I was
+sunk deep in the depths of darkness, but now light shineth on me. I had
+no friend in the evil day, and none to support me in the day of battle.
+Thou only, O mighty king, who hast rolled away the darkness that was on
+me [art my friend]. Henceforward I am thy servant, and all my
+possessions are thine. The city of Hensu shall pay tribute to thee. Thou
+art the image of Ra, and art the master of the imperishable stars. He
+was a king, and thou art a king; he perished not, and thou shalt not
+perish." From Hensu Piankhi went down to the canal leading to the Fayyum
+and to Illahun and found the town gates shut in his face. The
+inhabitants, however, speedily changed their minds, and opened the gates
+to Piankhi, who entered with his troops, and received tribute, and slew
+no one. Town after town submitted as Piankhi advanced northwards, and
+none barred his progress until he reached Memphis, the gates of which
+were shut fast. When Piankhi saw this he sent a message to the
+Memphites, saying: "Shut not your gates, and fight not in the city that
+hath belonged to Shu[1] for ever. He who wisheth to enter may do so, he
+who wisheth to come out may do so, and he who wisheth to travel about
+may do so. I will make an offering to Ptah and the gods of White Wall
+(Memphis). I will perform the ceremonies of Seker in the Hidden Shrine.
+I will look upon the god of his South Wall (_i.e._ Ptah), and I will
+sail down the river in peace. No man of Memphis shall be harmed, not a
+child shall cry out in distress. Look at the homes of the South! None
+hath been slain except those who blasphemed the face of the god, and
+only the rebels have suffered at the block." These pacific words of
+Piankhi were not believed, and the people of Memphis not only kept their
+gates shut, but manned the city walls with soldiers, and they were
+foolish enough to slay a small company of Nubian artisans and boatmen
+whom they found on the quay of Memphis. Tafnekht, the rebel prince of
+Sais, entered Memphis by night, and addressed eight thousand of his
+troops who were there, and encouraged them to resist Piankhi. He said to
+them: "Memphis is filled with the bravest men of war in all the
+Northland, and its granaries are filled with wheat, barley, and grain of
+all kinds. The arsenal is full of weapons. A wall goeth round the city,
+and the great fort is as strong as the mason could make it. The river
+floweth along the east side, and no attack can be made there. The byres
+are full of cattle, and the treasury is well filled with gold, silver,
+copper, apparel, incense, honey, and unguents.... Defend ye the city
+till I return." Tafnekht mounted a horse and rode away to the north.
+
+[Footnote 1: The son of Khepera, or Tem, or Nebertcher.]
+
+At daybreak Piankhi went forth to reconnoitre, and he found that the
+waters of the Nile were lapping the city walls on the north side of the
+city, where the sailing craft were tied up. He also saw that the city
+was extremely well fortified, and that there was no means whereby he
+could effect an entrance into the city through the walls. Some of his
+officers advised him to throw up a mound of earth about the city, but
+this counsel was rejected angrily by Piankhi, for he had thought out a
+simpler plan. He ordered all his boats and barges to be taken to the
+quay of Memphis, with their bows towards the city wall; as the water
+lapped the foot of the wall, the boats were able to come quite close to
+it, and their bows were nearly on a level with the top of the wall. Then
+Piankhi's men crowded into the boats, and, when the word of command was
+given, they jumped from the bows of the boats on to the wall, entered
+the houses built near it, and then poured into the city. They rushed
+through the city like a waterflood, and large numbers of the natives
+were slain, and large numbers taken prisoners. Next morning Piankhi set
+guards over the temples to protect the property of the gods, then he
+went into the great temple of Ptah and reinstated the priests, and they
+purified the holy place with natron and incense, and offered up many
+offerings. When the report of the capture of Memphis spread abroad,
+numerous local chiefs came to Piankhi, and did homage, and gave him
+tribute.
+
+From Memphis he passed over to the east bank of the Nile to make an
+offering to Temu of Heliopolis. He bathed his face in the water of the
+famous "Fountain of the Sun," he offered white bulls to Ra at
+Shaiqaem-Anu, and he went into the great temple of the Sun-god. The
+chief priest welcomed him and blessed him; "he performed the ceremonies
+of the Tuat chamber, he girded on the _seteb_ garment, he censed
+himself, he was sprinkled with holy water, and he offered (?) flowers in
+the chamber in which the stone, wherein the spirit of the Sun-god abode
+at certain times, was preserved. He went up the step leading to the
+shrine to look upon Ra, and stood there. He broke the seal, unbolted and
+opened the doors of the shrine, and looked upon Father Ra in Het-benben.
+He paid adoration to the two Boats of Ra. (Matet and Sektet), and then
+closed the doors of the shrine and sealed them with his own seal."
+Piankhi returned to the west bank of the Nile, and pitched his camp at
+Kaheni, whither came a number of princes to tender their submission and
+offer gifts to him. After a time it was reported to Piankhi that
+Tafnekht, the head of the rebellion, had laid waste his town, burnt his
+treasury and his boats, and had entrenched himself at Mest with the
+remainder of his army. Thereupon Piankhi sent troops to Mest, and they
+slew all its inhabitants. Then Tafnekht sent an envoy to Piankhi asking
+for peace, and he said, "Be at peace [with me]. I have not seen thy face
+during the days of shame. I cannot resist thy fire, the terror of thee
+hath conquered me. Behold, thou art Nubti,[1] the Governor of the South,
+and Menth,[2] the Bull with strong arms. Thou didst not find thy servant
+in any town towards which thou hast turned thy face. I went as far as
+the swamps of the Great Green (_i.e._ the Mediterranean), because I was
+afraid of thy Souls, and because thy word is a fire that worketh evil
+for me. Is not the heart of Thy Majesty cooled by reason of what thou
+hast done unto me? Behold, I am indeed a most wretched man. Punish me
+not according to my abominable deeds, weigh them not in a balance as
+against weights; thy punishment of me is already threefold. Leave the
+seed, and thou shalt find it again in due season. Dig not up the young
+root which is about to put forth shoots. Thy Ka and the terror of thee
+are in my body, and the fear of thee is in my bones. I have not sat in
+the house of drinking beer, and no one hath brought to me the harp. I
+have only eaten the bread which hunger demanded, and I have only drunk
+the water needed [to slake] my thirst. From the day in which thou didst
+hear my name misery hath been in my bones, and my head hath lost its
+hair. My apparel shall be rags until Neith[3] is at peace with me. Thou
+hast brought on me the full weight of misery; O turn thou thy face
+towards me, for, behold, this year hath separated my Ka from me. Purge
+thy servant of his rebellion. Let my goods be received into thy
+treasury, gold, precious stones of all kinds, and the finest of my
+horses, and let these be my indemnity to thee for everything. I beseech
+thee to send an envoy to me quickly, so that he may make an end of the
+fear that is in my heart. Verily I will go into the temple, and in his
+presence I will purge myself, and swear an oath of allegiance to thee by
+the God." And Piankhi sent to him General Puarma and General
+Petamennebnesttaui, and Tafnekht loaded them with gold, and silver, and
+raiment, and precious stones, and he went into the temple and took an
+oath by the God that he would never again disobey the king, or make war
+on a neighbour, or invade his territory without Piankhi's knowledge. So
+Piankhi was satisfied and forgave him. After this the town of
+Crocodilopolis tendered its submission, and Piankhi was master of all
+Egypt. Then two Governors of the South and two Governors of the North
+came and smelt the ground before Piankhi, and these were followed by all
+the kings and princes of the North, "and their legs were [weak] like
+those of women." As they were uncircumcised and were eaters of fish they
+could not enter the king's palace; only one, Nemart, who was
+ceremonially pure, entered the palace. Piankhi was now tired of
+conquests, and he had all the loot which he had collected loaded on his
+barges, together with goods from Syria and the Land of the God, and he
+sailed up the river towards Nubia. The people on both banks rejoiced at
+the sight of His Majesty, and they sang hymns of praise to him as he
+journeyed southwards, and acclaimed him as the Conqueror of Egypt. They
+also invoked blessings on his father and mother, and wished him long
+life. When he returned to Gebel Barkal (Napata) he had the account of
+his invasion and conquest of Egypt cut upon a large grey granite stele
+about 6 feet high and 4 feet 8 inches wide, and set up in his temple,
+among the ruins of which it was discovered accidentally by an Egyptian
+officer who was serving in the Egyptian Sudan in 1862.
+
+[Footnote 1: The war-god of Ombos in Upper Egypt.]
+
+[Footnote 2: The war-god of Hermonthis in Upper Epypt.]
+
+[Footnote 3: The chief goddess of Sais, the city of Tafnekht.]
+
+
+
+
+                               CHAPTER IX
+
+                       AUTOBIOGRAPHICAL LITERATURE
+
+
+Attention has already been called to the very great importance of the
+autobiographies of the military and administrative officials of the
+Pharaohs, and a selection of them must now be given. They are, in many
+cases, the only sources of information which we possess about certain
+wars and about the social conditions of the periods during which they
+were composed, and they often describe events about which official
+Egyptian history is altogether silent. Most of these autobiographies are
+found cut upon the walls of tombs, and, though according to modern
+notions their writers may seem to have been very conceited, and their
+language exaggerated and bombastic, the inscriptions bear throughout the
+impress of truth, and the facts recorded in them have therefore especial
+value. The narratives are usually simple and clear, and as long as they
+deal with matters of fact they are easily understood, but when the
+writers describe their own personal characters and their moral
+excellences their meaning is sometimes not plain. Such autobiographies
+are sometimes very useful in settling the chronology of a doubtful
+period of history, and as an example of such may be quoted the
+autobiography of Ptah-shepses, preserved in the British Museum. This
+distinguished man was born in the reign of Menkaura, the builder of the
+Third Pyramid at Gizah, and he was educated with the king's children,
+being a great favourite of the king himself. The next king, Shepseskaf,
+gave him to wife Maatkha, his eldest daughter, in order to keep him
+about the Court. Under the succeeding kings Userkaf and Sahura he was
+advanced to great honour, and he became so great a favourite of the
+next king, Neferari-kara, that he was allowed to kiss the king's foot
+instead of the ground on which it rested when he did homage. He was
+promoted to further honours by the next king, Neferefra, and he lived to
+see Userenra ascend the throne. Thus Ptah-shepses lived under eight
+kings, and his inscription makes it possible to arrange their reigns in
+correct chronological order.
+
+
+                       THE AUTOBIOGRAPHY OF UNA
+
+This inscription was found cut in hieroglyphs upon a slab of limestone
+fixed in Una's tomb at Abydos; it is now in the Egyptian Museum in
+Cairo. It reads:
+
+The Duke, the Governor of the South, the judge belonging to Nekhen,
+prince of Nekheb, the _smer uat_ vassal of Osiris Khenti Amenti, Una,
+saith: "I was a child girded with a girdle under the Majesty of King
+Teta. My rank was that of overseer of tillage (?), and I was deputy
+inspector of the estates of Pharaoh.... I was chief of the _teb_ chamber
+under the Majesty of Pepi. His Majesty gave me the rank of _smer_ and
+deputy priest of his pyramid--town. Whilst I held the rank of ... His
+Majesty made me a 'judge belonging to Nekhen.' His heart was more
+satisfied with me than with any other of his servants. Alone I heard
+every kind of private case, there being with me only the Chief Justice
+and the Governor of the town ... in the name of the king, of the royal
+household, and of the Six Great Houses. The heart of the king was more
+satisfied with me than with any other of his high officials, or any of
+his nobles, or any of his servants. I asked the Majesty of [my] Lord to
+permit a white stone sarcophagus to be brought for me from Raau.[1] His
+Majesty made the keeper of the royal seal, assisted by a body of
+workmen, bring this sarcophagus over from Raau in a barge, and he came
+bringing with it in a large boat, which was the property of the king,
+the cover of the sarcophagus, the slabs for the door, and the slabs for
+the setting of the stele, and a pair of stands for censers (?), and a
+tablet for offerings. Never before was the like of this done for any
+servant. [He did this for me] because I was perfect in the heart of His
+Majesty, because I was acceptable to the heart of His Majesty, and
+because the heart of His Majesty was satisfied with me.
+
+[Footnote 1: On the east bank, opposite Memphis,]
+
+"Behold, I was 'judge belonging to Nekhen' when His Majesty made me a
+_smer uat_, and overseer of the estates of Pharaoh, and ... of the four
+overseers of the estate of Pharaoh who were there. I performed my duties
+in such a way as to secure His Majesty's approval, both when the Court
+was in residence and when it was travelling, and in appointing officials
+for duty. I acted in such a way that His Majesty praised me for my work
+above everything. During the secret inquiry which was made in the king's
+household concerning the Chief Wife Amtes, His Majesty made me enter to
+hear the case by myself. There was no Chief Justice there, and no Town
+Governor, and no nobleman, only myself, and this was because I was able
+and acceptable to the heart of His Majesty, and because the heart of His
+Majesty was filled with me. I did the case into writing, I alone, with
+only one judge belonging to Nekhen, and yet my rank was only that of
+overseer of the estates of Pharaoh. Never before did a man of my rank
+hear the case of a secret of the royal household, and His Majesty only
+made me hear it because I was more perfect to the heart of His Majesty
+than any officer of his, or any nobleman of his, or any servant of his.
+
+"His Majesty had to put down a revolt of the Aamu dwellers on the
+sand.[1] His Majesty collected an army of many thousands strong in the
+South everywhere, beyond Abu (Elephantine) and northwards of
+Aphroditopolis, in the Northland (Delta) everywhere, in both halves of
+the region, in Setcher, and in the towns like Setcher, in Arthet of the
+Blacks, in Matcha of the Blacks, in Amam of the Blacks, in Uauat of the
+Blacks, in Kaau of the Blacks, and in the Land of Themeh. His Majesty
+sent me at the head of this army. Behold, the dukes, the royal
+seal-bearers, the _smer uats_ of the palace, the chiefs, the governors
+of the forts (?) of the South and the North, the _smeru_, the masters of
+caravans, the overseers of the priests of the South and North, and the
+overseers of the stewards, were commanding companies of the South and
+the North, and of the forts and towns which they ruled, and of the
+Blacks of these countries, but it was I who planned tactics for them,
+although my rank was only that of an overseer of the estates of Pharaoh
+of.... No one quarrelled with his fellow, no one stole the food or the
+sandals of the man on the road, no one stole bread from any town, and no
+one stole a goat from any encampment of people. I despatched them from
+North Island, the gate of Ihetep, the Uart of Heru-neb-Maat. Having this
+rank ... I investigated (?) each of these companies (or regiments);
+never had any servant investigated (?) companies in this way before.
+This army returned in peace, having raided the Land of the dwellers on
+sand. This army returned in peace, having thrown down the fortresses
+thereof. This army returned in peace, having cut down its fig-trees and
+vines. This army returned in peace, having set fire [to the temples] of
+all its gods. This army returned in peace, having slain the soldiers
+there in many tens of thousands. This army returned in peace, bringing
+back with it vast numbers of the fighting men thereof as living
+prisoners. His Majesty praised me for this exceedingly. His Majesty sent
+me to lead this army five times, to raid the Land of the dwellers on
+sand, whensoever they rebelled with these companies. I acted in such a
+way that His Majesty praised me exceedingly. When it was reported that
+there was a revolt among the wild desert tribes of the Land of Shert[2]
+... I set out with these warriors in large transports, and sailed until
+I reached the end of the high land of Thest, to the north of the Land of
+the dwellers on sand, and when I had led the army up I advanced and
+attacked the whole body of them, and I slew every rebel among them.
+
+[Footnote 1: _i.e._ the nomads on the Marches of the Eastern Desert.]
+
+[Footnote 2: A part of Syria (?).]
+
+"I was the ... of the Palace, and bearer of the [royal] sandals, when
+His Majesty the King of the South and North, Merenra, my ever living
+Lord, made me Duke and Governor of the South land beyond Abu
+(Elephantine) and of the district north of Aphroditopolis, because I was
+perfect to the heart of His Majesty, because I was acceptable to the
+heart of His Majesty, and because the heart of His Majesty was satisfied
+with me. I was ... [of the Palace], and sandal-bearer when His Majesty
+praised me for displaying more watchfulness (or attention) at Court in
+respect of the appointment of officials for duty than any of his
+princes, or nobles, or servants. Never before was this rank bestowed on
+any servant. I performed the duties of Governor of the South to the
+satisfaction [of every one]. No one complained of (or quarrelled with)
+his neighbour; I carried out work of every kind. I counted everything
+that was due to the Palace in the South twice, and all the labour that
+was due to the Palace in the South I counted twice. I served the office
+of Prince, ruling as a Prince ought to rule in the South; the like of
+this was never before done in the South. I acted in such a way that His
+Majesty praised me for it. His Majesty sent me to the Land of Abhat to
+bring back a sarcophagus, "the lord of the living one," with its cover,
+and a beautiful and magnificent pyramidion for the Queen's pyramid
+[which is called] Khanefer Merenra. His Majesty sent me to Abu to bring
+back a granite door and its table for offerings, with slabs of granite
+for the stele door and its framework, and to bring back granite doors
+and tables for offerings for the upper room in the Queen's pyramid,
+Khanefer Merenra. I sailed down the Nile to the pyramid Khanefer Merenra
+with six lighters, and three barges, and three floats(?), accompanied by
+one war boat. Never before had any [official] visited Abhat and Abu with
+[only] one war boat since kings have reigned. Whensoever His Majesty
+gave an order for anything to be done I carried it out thoroughly
+according to the order which His Majesty gave concerning it.
+
+"His Majesty sent me to Het-nub to bring back a great table for
+offerings of _rutt_ stone (quartzite sandstone?) of Het-nub. I made this
+table for offerings reach him in seventeen days. It was quarried in
+Het-nub, and I caused it to float down the river in a lighter. I cut out
+the planks for him in acacia wood, sixty cubits long and thirty cubits
+broad; they were put together in seventeen days in the third month
+(May-June) of the Summer Season. Behold, though there was no water in
+the basins (?) it arrived at the pyramid Khanefer Merenra in peace. I
+performed the work throughout in accordance with the order which the
+Majesty of my Lord had given to me. His Majesty sent me to excavate five
+canals in the South, and to make three lighters, and four barges of the
+acacia wood of Uauat. Behold, the governors of Arthet, Uauat, and Matcha
+brought the wood for them, and I finished the whole of the work in one
+year. [When] they were floated they were loaded with huge slabs of
+granite for the pyramid Khanefer Merenra; moreover, all of them were
+passed through these five canals ... because I ascribed more majesty,
+and praise (?), and worship to the Souls of the King of the South and
+North, Merenra, the ever living, than to any of the gods.... I carried
+out everything according to the order which his divine Ka gave me.
+
+"I was a person who was beloved by his father, and praised by his
+mother, and gracious to his brethren, I the Duke, a real Governor[1] of
+the South, the vassal of Osiris, Una."
+
+[Footnote 1: _i.e._ his title was not honorary.]
+
+
+                     THE AUTOBIOGRAPHY OF HERKHUF
+
+This inscription is cut in hieroglyphs upon a slab of stone, which was
+originally in the tomb of Herkhuf at Aswan, and is now in the Egyptian
+Museum in Cairo and upon parts of the walls of his tomb. Herkhuf was a
+Duke, a _smer uat_, a Kher-heb priest, a judge belonging to Nekhen, the
+Lord of Nekheb, a bearer of the royal seal, the shekh of the caravans,
+and an administrator of very high rank in the South. All these titles,
+and the following lines, together with prayers for offerings, are cut
+above the door of his tomb. He says:
+
+"I came this day from my town. I descended from my nome. I builded a
+house and set up doors. I dug a lake and I planted sycamore trees. The
+King praised me. My father made a will in my favour. I am perfect.... [I
+am a person] who is beloved by his father, praised by his mother, whom
+all his brethren loved. I gave bread to the hungry man, raiment to the
+naked, and him who had no boat I ferried over the river. O ye living men
+and women who are on the earth, who shall pass by this tomb in sailing
+down or up the river, and who shall say, 'A thousand bread-cakes and a
+thousand vessels of beer to the lord of this tomb,' I will offer them
+for you in Khert Nefer (the Other World). I am a perfect spirit,
+equipped [with spells], and a Kher-heb priest whose mouth hath
+knowledge. If any young man shall come into this tomb as if it were his
+own property I will seize him like a goose, and the Great God shall pass
+judgment on him for it. I was a man who spoke what was good, and
+repeated what was loved. I never uttered any evil word concerning
+servants to a man of power, for I wished that I might stand well with
+the Great God. I never gave a decision in a dispute between brothers
+which had the effect of robbing a son of the property of his father."
+
+Herkhuf, the Duke, the _smer uat_, the chamberlain, the Judge belonging
+to Nekhen, the Lord of Nekheb, bearer of the royal seal, the _smer uat_,
+the Kher-heb priest, the governor of the caravans, the member of council
+for the affairs of the South, the beloved of his Lord, Herkhuf,[1] who
+bringeth the things of every desert to his Lord, who bringeth the
+offering of royal apparel, governor of the countries of the South, who
+setteth the fear of Horus in the lands, who doeth what his lord
+applaudeth, the vassal of Ptah-seker, saith:
+
+[Footnote 1: Some titles are here repeated.]
+
+"His Majesty Merenra, my Lord, sent me with my father Ara, the _smer
+uat_ and Kher-heb priest, to the land of Amam to open up a road into
+this country. I performed the journey in seven months. I brought back
+gifts of all kinds from that place, making beautiful the region (?);
+there was very great praise to me for it. His Majesty sent me a second
+time by myself. I started on the road of Abu (Elephantine), I came back
+from Arthet, Mekher, Terres, Artheth, in a period of eight months. I
+came back and I brought very large quantities of offerings from this
+country. Never were brought such things to this land. I came back from
+the house of the Chief of Setu and Arthet, having opened up these
+countries. Never before had any _smer_ or governor of the caravan who
+had appeared in the country of Amam opened up a road. Moreover, His
+Majesty sent me a third time to Amam. I started from ... on the Uhat
+road, and I found the Governor of Amam was then marching against the
+Land of Themeh, to fight the Themeh, in the western corner of the sky. I
+set out after him to the Land of Themeh, and made him to keep the peace,
+whereupon he praised all the gods for the King (of Egypt). [Here follow
+some broken lines.] I came back from Amam with three hundred asses laden
+with incense, ebony, _heknu_, grain, panther skins, ivory, ...
+boomerangs, and valuable products of every kind. When the Chief of
+Arthet, Setu, and Uauat saw the strength and great number of the
+warriors of Amam who had come back with me to the Palace, and the
+soldiers who had been sent with me, this chief brought out and gave to
+me bulls, and sheep, and goats. And he guided me on the roads of the
+plains of Arthet, because I was more perfect, and more watchful (or
+alert) than any other _smer_ or governor of a caravan who had ever been
+despatched to Amam. And when the servant (_i.e._ Herkhuf) was sailing
+down the river to the capital (or Court) the king made the duke, the
+_smer uat,_ the overseer of the bath, Khuna (or Una) sail up the river
+with boats loaded with date wine, _mesuq_ cakes, bread-cakes, and
+beer."[1]
+
+[Footnote 1: Herkhuf's titles are here repeated.]
+
+Herkhuf made a fourth journey into the Sudan, and when he came back he
+reported his successes to the new king, Pepi II, and told him that among
+other remarkable things he had brought back from Amam a dancing dwarf,
+or pygmy. The king then wrote a letter to Herkhuf and asked him to send
+the dwarf to him in Memphis. The text of this letter Herkhuf had cut on
+the front of his tomb, and it reads thus: Royal seal. The fifteenth day
+of the third month of the Season Akhet (Sept.-Oct.) of the second year.
+Royal despatch to the _smer uat_, the Kher-heb priest, the governor of
+the caravan, Herkhuf. I have understood the words of this letter which
+thou hast made to the king in his chamber to make him to know that thou
+hast returned in peace from Amam, together with the soldiers who were
+with thee. Thou sayest in this thy letter that there have been brought
+back by thee great and beautiful offerings of all kinds, which Hathor,
+the Lady of Ammaau, hath given to the divine Ka of the King of the South
+and North, Neferkara, the everliving, for ever. Thou sayest in this thy
+letter that there hath been brought back by thee [also] a pygmy (or
+dwarf) who can dance the dance of the god, from the Land of the Spirits,
+like the pygmy whom the seal-bearer of the god Baurtet brought back from
+Punt in the time of Assa. Thou sayest to [my] Majesty, "The like of him
+hath never been brought back by any other person who hath visited Amam."
+Behold, every year thou performest what thy Lord wisheth and praiseth.
+Behold, thou passest thy days and thy nights meditating about doing what
+thy Lord ordereth, and wisheth, and praiseth. And His Majesty will
+confer on thee so many splendid honours, which shall give renown to thy
+grandson for ever, that all the people shall say when they have heard
+what [my] Majesty hath done for thee, "Was there ever anything like this
+that hath been done for the _smer uat_ Herkhuf when he came back from
+Amam because of the sagacity (or attention) which he displayed in doing
+what his Lord commanded, and wished for, and praised?" Come down the
+river at once to the Capital. Bring with thee this pygmy whom thou hast
+brought from the Land of the Spirits, alive, strong, and healthy, to
+dance the dance of the god, and to cheer and gratify the heart of the
+King of the South and North, Neferkara, the everliving. When he cometh
+down with thee in the boat, cause trustworthy men to be about him on
+both sides of the boat, to prevent him from falling into the water. When
+he is asleep at night cause trustworthy men to sleep by his side on his
+bedding. See [that he is there] ten times [each] night. [My] Majesty
+wisheth to see this pygmy more than any offering of the countries of Ba
+and Punt. If when thou arrivest at the Capital, this pygmy who is with
+thee is alive, and strong, and in good health, [My] Majesty will confer
+upon thee a greater honour than that which was conferred upon the bearer
+of the seal Baurtet in the time of Assa, and as great is the wish of
+[My] Majesty to see this pygmy orders have been brought to the _smer_,
+the overseer of the priests, the governor of the town ... to arrange
+that rations for him shall be drawn from every station of supply, and
+from every temple without....
+
+
+                 THE AUTOBIOGRAPHY OF AMENI AMENEMHAT
+
+This inscription is cut in hieroglyphs on the doorposts of the tomb of
+Ameni at Beni-hasan in Upper Egypt. It is dated in the forty-third year
+of the reign of Usertsen I, a king of the twelfth dynasty, about 2400
+B.C. After giving the date and a list of his titles, Ameni says:
+
+"I followed my Lord when he sailed to the South to overthrow his enemies
+in the four countries of Nubia. I sailed to the south as the son of a
+duke, and as a bearer of the royal seal, and as a captain of the troops
+of the Nome of Mehetch, and as a man who took the place of his aged
+father, according to the favour which he enjoyed in the king's house and
+the love that was his at Court. I passed through Kash in sailing to the
+South. I set the frontier of Egypt further southwards, I brought back
+offerings, and the praise of me reached the skies. His Majesty set out
+and overthrew his enemies in the vile land of Kash. I returned,
+following him as an alert official. There was no loss among my soldiers.
+[And again] I sailed to the South to fetch gold ore for the Majesty of
+the King of the South, the King of the North, Kheperkara (Usertsen I),
+the ever living. I sailed to the south with the Erpa and Duke, the
+eldest son of the king, of his body Ameni.[1] I sailed to the south with
+a company of four hundred chosen men from my troops; they returned in
+safety, none of them having been lost. I brought back the gold which I
+was expected to bring, and I was praised for it in the house of the
+king; the prince [Ameni] praised God for me. [And again] I sailed to the
+south to bring back gold ore to the town of Qebti (Coptos) with the
+Erpa, the Duke, the governor of the town, and the chief officer of the
+Government, Usertsen, life, strength, health [be to him!]. I sailed to
+the south with a company of six hundred men, every one being a mighty
+man of war of the Nome of Mehetch. I returned in peace, with all my
+soldiers in good health (or safe), having performed everything which I
+had been commanded to do. I was a man who was of a conciliatory
+disposition, one whose love [for his fellows] was abundant, and I was a
+governor who loved his town. I passed [many] years as governor of the
+Mehetch Nome. All the works (_i.e._ the forced labour) due to the palace
+were performed under my direction. The overseers of the chiefs of the
+districts of the herdsmen of the Nome of Mehetch gave me three thousand
+bulls, together with their gear for ploughing, and I was praised because
+of it in the king's house every year of making [count] of the cattle. I
+took over all the products of their works to the king's house, and there
+were no liabilities against me in any house of the king. I worked the
+Nome of Mehetch to its farthest limit, travelling frequently [through
+it]. No peasant's daughter did I harm, no widow did I wrong, no field
+labourer did I oppress, no herdsman did I repulse. I did not seize the
+men of any master of five field labourers for the forced labour
+(corvee). There was no man in abject want during the period of my rule,
+and there was no man hungry in my time. When years of hunger came, I
+rose up and had ploughed all the fields of the Nome of Mehetch, as far
+as it extended to the south and to the north, [thus] keeping alive its
+people, and providing the food thereof, and there was no hungry man
+therein. I gave to the widow as to the woman who possessed a husband. I
+made no distinction between the elder and the younger in whatsoever I
+gave. When years of high Nile floods came, the lords (_i.e._ the
+producers) of wheat and barley, the lords of products of every kind, I
+did not cut off (or deduct) what was due on the land [from the years of
+low Nile floods], I Ameni, the vassal of Horus, the Smiter of the
+Rekhti,[2] generous of hand, stable of feet, lacking avarice because of
+his love for his town, learned in traditions (?), who appeareth at the
+right moment, without thought of guile, the vassal of Khnemu, highly
+favoured in the king's house, who boweth before ambassadors, who
+performeth the behests of the nobles, speaker of the truth, who judgeth
+righteously between two litigants, free from the word of deceit, skilled
+in the methods of the council chamber, who discovereth the solution of a
+difficult question, Ameni.
+
+[Footnote 1: He afterwards reigned as Amenemhat II.]
+
+[Footnote 2: Titles of Ameni repeated.]
+
+
+                    THE AUTOBIOGRAPHY OF THETHA
+
+This inscription is cut in hieroglyphs upon a large rectangular slab of
+limestone now preserved in the British Museum (No. 100). It belongs to
+the period of the eleventh dynasty, when texts of the kind are very
+rare, and was made in the reign of Uahankh, or Antef. It reads:
+
+Thetha, the servant in truth of the Horus Uahankh, the King of the
+South, the King of the North, the son of Ra, Antef, the doer of
+beneficent acts, living like Ra for ever, beloved by him from the bottom
+of his heart, holder of the chief place in the house of his lord, the
+great noble of his heart, who knoweth the matters of the heart of his
+lord, who attendeth him in all his goings, one in heart with His Majesty
+in very truth, the leader of the great men of the house of the king, the
+bearer of the royal seal in the seat of confidential affairs, keeping
+close the counsel of his lord more than the chiefs, who maketh to
+rejoice the Horus (_i.e._ the king) through what he wisheth, the
+favourite of his Lord, beloved by him as the mouth of the seal, the
+president of the place of confidential affairs, whom his lord loveth,
+the mouth of the seal, the chief after the king, the vassal, saith:
+
+I was the beloved one of his Lord, I was he with whom he was well
+pleased all day and every day. I passed a long period of my life [that
+is] years, under the Majesty of my Lord, the Horus, Uahankh, the King of
+the South and North, the son of the Sun, Antef. Behold, this country was
+subject unto him in the south as far as Thes, and in the north as far as
+Abtu of Then (Abydos of This). Behold, I was in the position of body
+servant of his, and was an actual chief under him. He magnified me, and
+he made my position to be one of great prominence, and he set me in the
+place beloved (?) for the affairs of his heart, in his palace. Because
+of the singleness [of my heart] he appointed me to be a bearer of the
+royal seal, and the deputy of the registrary (?). [I] selected the good
+things of all kinds of the offerings brought to the Majesty of my Lord,
+from the South and from the North land whensoever a taxing was made, and
+I made him to rejoice at the assessment which was made everywhere
+throughout the country. Now His Majesty had been afraid that the
+tribute, which was brought to His Majesty, my Lord, from the princes who
+were the overlords of the Red Country (Lower Egypt), would dwindle away
+in this country, and he had been afraid that the same would be the case
+in the other countries also. He committed to me these matters, for he
+knew that my administration was able. I rendered to him information
+about them, and because of my great knowledge of affairs never did
+anything escape that was not replaced. I was one who lived in the heart
+of his Lord, in very truth, and I was a great noble after his own heart.
+I was as cool water and fire in the house of my Lord. The shoulders of
+the great ones bent [before me]. I did not thrust myself in the train of
+the wicked, for which men are hated. I was a lover of what was good, and
+a hater of what was evil. My disposition was that of one beloved in the
+house of my Lord. I carried out every course of action in accordance
+with the urgency that was in the heart of my Lord. Moreover, in the
+matter of every affair which His Majesty caused me to follow out, if any
+official obstructed me in truth I overthrew his opposition. I neither
+resisted his order, nor hesitated, but I carried it out in very truth.
+In making any computation which he ordered, I made no mistake. I did
+not set one thing in the place of another. I did not increase the flame
+of his wrath in its strength. I did not filch property from an
+inheritance. Moreover, as concerning all that His Majesty commanded to
+set before him in respect of the royal household (or _harim_), I kept
+accounts of everything which His Majesty desired, and I gave them unto
+him, and I made satisfactory all their statements. Because of the
+greatness of my knowledge nothing ever escaped me.
+
+I made a _mekha_ boat for my town, and a _sehi_ boat, so that I might
+attend in the train of my Lord, and I was one of the number of the great
+ones on every occasion when travel or journeying had to be performed,
+and I was held in great esteem, and entreated most honourably. I
+provided my own equipment from the possessions which His Majesty, the
+Horus Uahankh, the King of the South, the King of the North, the son of
+the Sun, Antef, who liveth like Ra for ever, gave unto me because of the
+greatness of his love for me, until he departed in peace to his horizon
+(_i.e._ the tomb). And when his son, that is to say, the Horus
+Nekhtneb-Tepnefer, the King of the South, the King of the North, the son
+of Ra, Antef, the producer of beneficent acts, who liveth for ever like
+Ra, entered his house, I followed him as his body-companion into all his
+beautiful places that rejoiced [his] heart, and because of the greatness
+of my knowledge there was never anything wanting (?). He committed to me
+and gave into my hand every duty that had been mine in the time of his
+father, and I performed it effectively under His Majesty; no matter
+connected with any duty escaped me. I lived the [remainder] of my days
+on the earth near the King, and was the chief of his body-companions. I
+was great and strong under His Majesty, and I performed everything which
+he decreed. I was one who was pleasing to his Lord all day and every
+day.
+
+
+                  THE AUTOBIOGRAPHY OF AAHMES (AMASIS),
+                           THE NAVAL OFFICER
+
+This inscription is cut in hieroglyphs on the walls of the tomb of
+Aahmes at Al-Kab in Upper Egypt; this distinguished marine flourished in
+the reigns of the first kings of the eighteenth dynasty, about 1600 B.C.
+The text reads:
+
+The captain of the transport men, Aahmes, the son of Abana, the
+truth-speaker, saith: O all men, I will declare unto you, and will
+inform you concerning the favours that were conferred upon me. Seven
+times was I given gold in the sight of the whole land, and likewise
+slaves, both male and female, and grants of land for estates to be held
+by me in perpetuity were also made to me. Thus the name of a man bold
+and brave in his deeds shall not be extinguished in this land for ever!
+He saith:
+
+I passed my childhood in the town of Nekheb (Eileithyiaspolis, Al-Kab).
+My father was a soldier in the army of the King of the South, the King
+of the North, Seqenn-Ra, whose word is truth; Baba was his name, and he
+was the son of Reant. I performed military service as his substitute in
+the ship called the _Bull_ in the reign of the Lord of the Two Lands,
+Nebpehtira (Amasis I), whose word is truth. I was at that time a youth,
+and was unmarried, and I slept in the _shennu_. Afterwards I got a house
+(_i.e._ wife) for myself, and I was drafted off to a ship, the "North"
+(?), because of my bravery. Then it became my lot to follow after the
+king, life, strength, health [be to him!], on my feet whensoever he made
+a journey in his chariot. The king sat down (_i.e._ besieged) before the
+city of Hetuart (Avaris), and it was my lot whilst I was on my two feet
+to do a deed of bravery in the presence of His Majesty, whereupon I was
+made an officer in the vessel [called] _Kha-em-Mennefer._ The king was
+fighting on the arm of the river of Avaris [called] Patchetku, and I
+rose up and engaged in the fight, and I brought back a hand.[1] The
+royal herald proclaimed the matter, and the king gave me the gift of
+gold [which was awarded] for bravery. The fighting was renewed at this
+place (_i.e._ Avaris), and I again joined in the fight, and I brought
+back a hand; and the king gave me the gift of gold [which was awarded]
+for bravery a second time.
+
+[Footnote 1: He had cut it off from a vanquished foe.]
+
+Then the king fought a battle in Egypt, to the south of this place, and
+I made prisoner a man and brought him back alive; I went down into the
+water[1] and brought him along on the road to the town, being firmly
+bound, and I crossed the water with him in a boat. The royal herald
+proclaimed [this act], and indeed I was rewarded with a double portion
+of the gold [which is awarded] for bravery. Then the king captured
+Avaris, and I brought back prisoners from the town, one man and three
+women, in all four persons. His Majesty gave these to me for slaves.
+Then His Majesty sat down before (_i.e._ besieged) Sharhana[2] in the
+fifth year, and captured it. I brought back from thence two persons,
+women, and one hand. And the king gave me the gift of gold [awarded] for
+bravery, as well as the two prisoners for slaves.
+
+[Footnote 1: The water of the arm of the Nile.]
+
+[Footnote 2: The Syrian town mentioned in Joshua xix. 6.]
+
+Now after His Majesty had smitten the Mentiu of Satet[1], he sailed up
+the river to Khenthennefer to crush the Antiu of Sti[2], and His Majesty
+overthrew them completely, and slew very many of them. I rose up and
+made three prisoners, viz. two men, alive, and three hands. And the king
+rewarded me with a double portion of gold, and he gave me the two
+prisoners to be my slaves. Returning His Majesty sailed down the river.
+His heart was expanded with the bravery of strength, for he had [now]
+conquered the Lands of the South [as well as] the Lands of the North.
+[Then as for] Aatti, the accursed one, who came from the South, his
+destiny came upon him, and he perished. The gods of the South laid their
+hands upon him, and His Majesty found him in Thenttaamu (?). His Majesty
+brought him back bound alive, and with him were all his people loaded
+with fetters. I captured two of the soldiers of the enemy, and I
+brought them back, firmly fettered, from the boat of the foe Aatti. And
+the king gave me five men and parcels of land, five _stat_ [in area] in
+my city. This was likewise done for the sailors, one and all. Then that
+vanquished foe came, Tetaan (the accursed one!) was his name, and he had
+gathered together round about himself men with hearts hostile [to the
+king]. His Majesty smote him and his accursed servants, and they ceased
+to exist. His Majesty gave me three men and a parcel of land five _stat_
+[in area] in my town.
+
+[Footnote 1: Tribes of the Eastern Desert (?).]
+
+[Footnote 2: The tribes of the Nubian Desert.]
+
+I transported the King of the South, the King of the North, Tcheserkara
+(Amenhetep I), whose word is truth, when he sailed up the river to Kash
+(Cush, Nubia) to extend towards the south the frontiers of Egypt. His
+Majesty captured that accursed Anti of Nubia in the midst of his
+accursed bowmen; he was brought back, fettered by the neck, and they
+could not escape. [They were] deported, and were not allowed [to remain]
+upon [their] own land, and they became as if they existed not. And
+behold, I was at the head of our bowmen! I fought with all my strength
+and might, and His Majesty saw my bravery. I brought back two hands and
+carried them to His Majesty. And the king went and raided men, women,
+and cattle, and I rose up and captured a prisoner and brought him alive
+to His Majesty. I brought back His Majesty from Khnemet-heru,[1] and the
+king gave me a gift of gold. I brought back alive two women whom I had
+captured in addition to those I had already carried to His Majesty, and
+the king appointed me to be "Ahatiu-en-Heq" (_i.e._ "Warrior of the
+Princes," or "Crown-warrior"). I transported the King of the South, the
+King of the North, Aakheperkara, whose word is truth, when he sailed up
+the river to Khent-hen-nefer, to put down the rebellion in Khet land,
+and to put an end to the incursions of the people of Asemt. I fought
+with great bravery in his presence in the troubled water during the
+towing (?) of the fighting barges over the rapids(?), and the king made
+me the "Captain of the Transport." His Majesty, life, strength, health
+[be to him!] ... raged like a panther, he shot his first arrow, [which]
+remained in the neck of the vanquished foe ... [the enemies] were
+helpless before the flaming serpent on his crown; [thus] were they made
+in the hour of defeat and slaughter, and their slaves were brought back
+prisoners alive. Returning His Majesty sailed down the river having all
+the mountains and deserts in his hand. And that accursed Anti of Nubia
+was hung up head downwards, at the prow of the boat of His Majesty, and
+[then] placed on the ground in the Apts (_i.e._ Karnak). After these
+things the king set out on an expedition against Rethenu (Northern
+Syria), to avenge himself on foreign lands. His Majesty went forth
+against Neharina, where he found that the wretched enemy had set his
+warriors in battle array. His Majesty defeated them with great
+slaughter, and those who were captured alive and brought back by him
+from his wars could not be counted. And behold, I was the captain of our
+soldiers, and His Majesty saw my deeds of might. I brought out of the
+fight a chariot with its horses, and he who had been driving it was
+fettered prisoner inside it, and I carried them to His Majesty, who gave
+me a gift of gold, a twofold portion. Then I waxed old, and I arrived at
+a great age, and the favours [bestowed upon] me were as [many as those]
+at the beginning [of my life] ... a tomb in the mountain which I myself
+have made.
+
+[Footnote 1: The "Upper Pool," site unknown.]
+
+
+                 THE AUTOBIOGRAPHY OF AAHMES (AMASIS),
+                          SURNAMED PEN-NEKHEB
+
+This inscription is cut in hieroglyphs upon the walls of the tomb of
+Aahmes at Al-Kab in Upper Egypt. Aahmes was a contemporary of Aahmes the
+transport officer, and served under several of the early kings of the
+eighteenth dynasty. The text reads:
+
+The Erpa, the Duke, the bearer of the seal, the man who took prisoners
+with his own hands, Aahmes, saith: I accompanied the King of the South,
+the King of the North, Nebpehtira (Amasis I), whose word is truth, and I
+captured for him in Tchah (Syria) one prisoner alive and one hand. I
+accompanied the King of the South, the King of the North, Tcheserkara,
+whose word is truth, and I captured for him in Kash (Nubia) one prisoner
+alive. On another occasion I captured for him three hands to the north
+of Aukehek. I accompanied the King of the South, the King of the North,
+whose word is truth, and I captured for him two prisoners alive, in
+addition to the three other prisoners who were alive, and who escaped
+(?) from me in Kash, and were not counted by me. And on another occasion
+I laboured for him, and I captured for him in the country of Neherina
+(Mesopotamia) twenty-one hands, one horse, and one chariot. I
+accompanied the King of the South, the King of the North, Aakheperenra,
+whose word is law, and I brought away as tribute a very large number of
+the Shasu[1] alive, but I did not count them. I accompanied the Kings of
+the South, the Kings of the North, [those great] gods, and I was with
+them in the countries of the South and North, and in every place where
+they went, namely, King Nebpehtira (Amasis I), King Tcheserkara
+(Amenhetep I), Aakheperkara (Thothmes I), Aakheperenra (Thothmes II),
+and this beneficent god Menkheperra[2] (Thothmes III), who is endowed
+with life for ever. I have reached a good old age, I have lived with
+kings, I have enjoyed favours under their Majesties, and affection hath
+been shown to me in the Palace, life, strength, health [be to them!].
+The divine wife, the chief royal wife Maatkara, whose word is truth,
+showed several favours to me. I held in my arms her eldest daughter, the
+Princess Neferura, whose word is law, when she was a nursling, I the
+bearer of the royal seal, who captured my prisoners, Aahmes, who am
+surnamed Pen-Nekheb, did this. I was never absent from the king at the
+time of fighting, beginning with Nebpehtira (Amasis I), and continuing
+until the reign of Menkheperra (Thothmes III). Tcheserkara (Amenhetep I)
+gave me in gold two rings, two collars, one armlet, one dagger, one
+fan, and one pectoral (?). Aakheperkara (Thothmes I) gave me in gold
+four hand rings, four collars, one armlet, six flies, three lions, two
+axe-heads. Aakheperenra gave me in gold four hand rings, six collars,
+three armlets (?), one plaque, and in silver two axe-heads.
+
+[Footnote 1: The nomads of the Syrian desert.]
+
+[Footnote 2: The titles, King of the North, King of the South, and the
+words, "whose word is truth" occur with each name; they are omitted in
+the translation.]
+
+
+                 THE AUTOBIOGRAPHY OF TEHUTI, THE ERPA
+
+The autobiographies given hitherto are those of soldiers, sailors, and
+officials who in the performance of their duties travelled in Nubia, the
+Egyptian Sudan, the Eastern Sudan, the Red Sea Littoral, Sinai, and
+Western Asia. The following autobiography is that of one of the great
+nobles, who in the eighteenth dynasty assisted in carrying out the great
+building schemes of Queen Hatshepset and Thothmes III. Tehuti was an
+hereditary chief (_erpa_), and a Duke, and the Director of the
+Department of the Government in which all the gold and silver that were
+brought to Thebes as tribute were kept, and he controlled the
+distribution of the same in connection with the Public Works Department.
+The text begins with the words of praise to Amen-Ra for the life of
+Hatshepset and of Thothmes III, thus: "Thanks be to Amen-[Ra, the King
+of the Gods], and praise be to His Majesty when he riseth in the eastern
+sky for the life, strength, and health of the King of the South, the
+King of the North, Maatkara (Hatshepset), and of the King of the South,
+the King of the North, Menkheperra (Thothmes III), who are endowed with
+life, stability, serenity, and health like Ra for ever. I performed the
+office of chief mouth (_i.e._ director), giving orders. I directed the
+artificers who were engaged on the work of the great boat of the head of
+the river [called] Userhatamen. It was inlaid (or overlaid) with the
+very best gold of the mountains, the splendour of which illumined all
+Egypt, and it was made by the King of the South, the King of the North,
+Maatkara,[1] in connection with the monuments which he made for his
+father Amen-Ra, Lord of the Thrones of the Two Lands, who is endowed
+with life like Ra for ever. I performed the office of chief mouth,
+giving orders. I directed the artificers who were engaged on the work of
+the God-house, the horizon of the god, and on the work of the great
+throne, which was [made] of the very best silver-gold[2] of the
+mountains, and of perfect work to last for ever, which was made by
+Maatkara in connection with the monuments which he made for his father
+Amen-Ra, &c. I performed the office of chief mouth, giving orders. I
+directed the artificers who were engaged on the work of the shrine (?)
+of Truth, the framework of the doors of which was of silver-gold, made
+by Maatkara, &c. I performed the office of chief mouth, giving orders. I
+directed the artificers who were engaged on the works of
+Tcheser-Tcheseru,[3] the Temple of Millions of Years, the great doors of
+which were made of copper inlaid with figures in silver-gold, which was
+made by Maatkara, &c. I performed the office of chief mouth, giving
+orders. I directed the artificers who were engaged on the work of
+Khakhut, the great sanctuary of Amen, his horizon in Amen-tet, whereof
+all the doors [were made] of real cedar wood inlaid (or overlaid) with
+bronze, made by Maatkara, &c. I performed the office of chief mouth,
+giving orders. I directed the artificers who were engaged on the works
+of the House of Amen, it shall flourish to all eternity! whereof the
+pavement was inlaid with blocks of gold and silver, and its beauties
+were like unto those of the horizon of heaven, made by Maatkara, &c. I
+performed the office of chief mouth, giving orders. I directed the
+artificers who were engaged on the work of the great shrine, which was
+made of ebony from Kenset (Nubia), with a broad, high base, having
+steps, made of translucent alabaster [from the quarry] of Het-nub, made
+by Maatkara, &c. I performed the office of chief mouth, giving orders. I
+directed the artificers who were engaged on the works of the Great House
+of the god, which was plated with silver in which figures were inlaid
+in gold--its splendour lighted up the faces of all who beheld it--made
+by Maatkara, &c. I performed the office of chief mouth, giving orders. I
+directed the artificers who were engaged on the work of the great broad,
+high doors of the temple of Karnak, which were covered with plates of
+copper inlaid with figures in silver-gold, made by Maatkara, &c. I
+performed the office of chief mouth, giving orders. I directed the
+artificers who were engaged on the work of the holy necklaces and
+pectorals, and on the large talismans of the great sanctuary, which were
+made of silver-gold and many different kinds of precious stones, made by
+Maatkara, &c. I performed the office of chief mouth, giving orders. I
+directed the artificers who were engaged on the works in connection with
+the two great obelisks, [each of which] was one hundred and eight cubits
+in height (about 162 feet) and was plated with silver-gold, the
+brilliance whereof filled all Egypt, made by Maatkara, &c. I performed
+the office of chief mouth, giving orders. I directed the artificers who
+were engaged on the work of the holy gate [called] "Amen-shefit," which
+was made of a single slab of copper, and of the images (?) that belonged
+thereto, made by Maatkara, &c. I directed the artificers who were
+engaged on the work of the altar-stands of Amen. These were made of an
+incalculable quantity of silver-gold, set with precious stones, by
+Maatkara, &c. I directed the artificers who were engaged on the work of
+the store-chests, which were plated with copper and silver-gold and
+inlaid with precious stones, made by Maatkara, &c. I directed the
+artificers who were engaged on the works of the Great Throne, and the
+God-house, which is built of granite and shall last like the firmly
+fixed pillars of the sky, made by Maatkara, &c.
+
+[Footnote 1: This queen frequently ascribed to herself male attributes.]
+
+[Footnote 2: _i.e._ that kind of gold which is found in its natural
+state alloyed with silver.]
+
+[Footnote 3: The "Holy of Holies," the name of Hatshepset's temple at
+Der al-Bahari.]
+
+And as for the wonderful things, and all the products of all the
+countries, and the best of the wonderful products of Punt, which His
+Majesty presented to Amen, Lord of the Apts, for the life, strength, and
+health of His Majesty, and with which he filled the house of this holy
+god, for Amen had given him Egypt because he knew that he would rule it
+wisely (?), behold, it was I who registered them, because I was of
+strict integrity. My favour was permanent before [His Majesty], it never
+diminished, and he conferred more distinctions on me than on any other
+official about him, for he knew my integrity in respect of him. He knew
+that I carried out works, and that I covered my mouth (_i.e._ held my
+tongue) concerning the affairs of his palace. He made me the director of
+his palace, knowing that I was experienced in affairs. I held the seal
+of the Two Treasuries, and of the store of all the precious stones of
+every kind that were in the God-house of Amen in the Apts,[1] which were
+filled up to their roofs with the tribute paid to the god. Such a thing
+never happened before, even from the time of the primeval god. His
+Majesty commanded to be made a silver-gold ... for the Great Hall of the
+festivals. [The metal] was weighed by the _heqet_ measure for Amen,
+before all the people, and it was estimated to contain 88-1/2 _heqet_
+measures, which were equal to 8592-1/2 _teben_.[2] It was offered to the
+god for the life, strength, and health of Maatkara, the ever living. I
+received the _sennu_ offerings which were made to Amen-Ra, Lord of the
+Apts; these things, all of them, took place in very truth, and I
+exaggerate not. I was vigilant, and my heart was perfect in respect of
+my lord, for I wish to rest in peace in the mountain of the
+spirit-bodies who are in the Other World (Khert-Neter). I wish my memory
+to be perpetuated on the earth. I wish my soul to live before the Lord
+of Eternity. I wish that the doorkeepers of the gates of the Tuat (Other
+World) may not repulse my soul, and that it may come forth at the call
+of him that shall lay offerings in my tomb, that it may have bread in
+abundance and ale in full measure, and that it may drink of the water
+from the source of the river. I would go in and come out like the
+Spirits who do what the gods wish, that my name may be held in good
+repute by the people who shall come in after years, and that they may
+praise me at the two seasons (morning and evening) when they praise the
+god of my city.
+
+[Footnote 1: The temples of Karnak and Luxor.]
+
+[Footnote 2: The _teben_ = 90.959 grammes.]
+
+
+                   THE AUTOBIOGRAPHY OF THAIEMHETEP,
+                        THE DAUGHTER OF HERANKH
+
+This remarkable inscription is found on a stele which is preserved in
+the British Museum (No. 1027), and which was made in the ninth year of
+King Ptolemy Philopator Philadelphus (71 B.C.). The text opens with a
+prayer to all the great gods of Memphis for funerary offerings, and
+after a brief address to her husband's colleagues, Thaiemhetep describes
+in detail the principal incidents of her life, and gives the dates of
+her birth, death, &c., which are rarely found on the funerary stelae of
+the older period. Thaiemhetep was an important member of the semi-royal,
+great high-priestly family of Memphis, and her funerary inscription
+throws much light on the theology of the Ptolemaic Period.
+
+[Illustration: The Autobiography of Thaiemhetep, the daughter of
+Herankh.]
+
+1. SUTEN-TA-HETEP,[1] may Seker-Osiris, at the head of the House of the
+KA of Seker, the great god in Raqet; and Hap-Asar (Serapis), at the head
+of Amentet, the king of the gods, King of Eternity and Governor of
+everlastingness; and Isis, the great Lady, the mother of the god, the
+eye of Ra, the Lady of heaven, the mistress of all the gods; and
+Nephthys, the divine sister of Horus, the 2. avenger of his father, the
+great god in Raqetit; and Anubis, who is on his hill, the dweller in the
+chamber of embalmment, at the head of the divine hall; and all the gods
+and goddesses who dwell in the mountain of Amentet the beautiful of
+Hetkaptah (Memphis), give the offerings that come forth at the word,
+beer, and bread, and oxen, and geese, and incense, and unguents, and
+suits of apparel, and good things of all kinds upon their altars, to the
+KA of 3. the Osiris, the great princess, the one who is adorned, the
+woman who is in the highest favour, the possessor of pleasantness,
+beautiful of body, sweet of love in the mouth of every man, who is
+greatly praised by her kinsfolk, the youthful one, excellent of
+disposition, always ready to speak her words of sweetness, whose counsel
+is excellent, Thaiemhetep, whose word (or voice) is truth, the beloved
+daughter of the royal kinsman, the priest of Ptah, libationer of the
+gods of 4. White Wall (Memphis), priest of Menu (or Amsu), the Lord of
+Senut (Panopolis), and of Khnemu, the Lord of Smen-Heru (Ptolemais),
+priest of Horus, the Lord of Sekhem (Letopolis), chief of the mysteries
+in Aat-Beqt, chief of the mysteries in Sekhem, and in It, and in
+Kha-Hap; the daughter of the beautiful sistrum bearer of Ptah, the great
+one of his South Wall, the Lord of Ankh-taui, Herankh, 5. she saith:
+
+"Hail, all ye judges and all ye men of learning, and all ye high
+officials, and all ye nobles, and all ye people, when ye enter into this
+tomb, come ye, I pray, and hearken unto what befell me.
+
+"The ninth day of the fourth month [2] of the season Akhet of the ninth
+year under the Majesty of the King of the Two Lands, the god Philopator,
+Philadelphus, Osiris the Young, the Son of Ra, the lord of the Crowns of
+the South and of the North, Ptolemy, the ever living, beloved of Ptah
+and Isis, 6. [was] the day whereon I was born.
+
+"On the ... day of the third month [3] of the season Shemu of the
+twenty-third year under the Majesty of this same Lord of the Two Lands,
+my father gave me to wife to the priest of Ptah, the scribe of the
+library of divine books, the priest of the Tuat Chamber, [4] the
+libationer of the gods of the Wall, the superintendent of the priests of
+the gods and goddesses of the North and South, the two eyes of the King
+of Upper Egypt, the two ears of the King of Lower Egypt, the second of
+the king in raising up the Tet pillar, [5] the staff of the king [when]
+brought into the temples, 7. the Erpa in the throne chamber of Keb, the
+Kher-heb (precentor) in the seat of Thoth, the repeater (or herald) of
+the tillage of the Ram-god, who turneth aside the Utchat (sacred eye),
+who approacheth the Utchat by the great Ram of gold (?), who seeth the
+setting of the great god [who] is born when it is fettered, the
+Ur-kherp-hem,[6] Pa-sher-en-Ptah, the son of a man who held like
+offices, Peta-Bast, whose word (or voice) is truth, born of 8. the great
+decorated sistrum bearer and tambourine woman of Ptah, the great one of
+his South Wall, the Lord of Ankh-taui, whose word (or voice) is truth.
+
+"And the heart of the Ur-kherp-hem rejoiced in her exceedingly. I bore
+to him a child three times, but I did not bear a man child besides these
+three daughters. And I and the Ur-kherp-hem prayed to 9. the Majesty of
+this holy god, who [worketh] great wonders and bestoweth happiness (?),
+who giveth a son to him that hath one not, and Imhetep, the son of Ptah,
+hearkened unto our words, and he accepted his prayers. And the Majesty
+of this god came unto this Ur-kherp-hem during [his] sleep, and said
+unto him, 10. 'Let there be built a great building in the form of a
+large hall [for the lord of] Ankh-taui, in the place where his body is
+wrapped up (or concealed), and in return for this I will give thee a man
+child.' And the Ur-kherp-hem woke up out of his sleep after these
+[words], and he smelt the ground before this holy god. And he laid them
+(_i.e._ the words) before the priests, 11. and the chief of the
+mysteries, and the libationers, and the artisans of the House of Gold,
+at one time, and he despatched them to make the building perfect in the
+form of a large, splendid funerary hall. And they did everything
+according as he had said. And he performed the ceremony of 'Opening the
+Mouth' for this holy god, and he made to him a great offering of the
+beautiful offerings of every kind, and he bestowed upon him sculptured
+images 12. for the sake of this god, and he made happy their hearts with
+offerings of all kinds in return for this [promise].
+
+"Then I conceived a man child, and I brought him forth on the fifteenth
+day of the third month[7] of the season Shemu of the sixth year, at the
+eighth hour of the day, under the Majesty of the Queen, the Lady of the
+Two Lands, Cleopatra, Life, Strength, Health [be to her!], 13. [the day]
+of the festival of 'things on the altar' of this holy god, Imhetep, the
+son of Ptah, his form being like unto that of the son of Him that is
+south of his wall (_i.e._ Ptah), great rejoicings on account of him were
+made by the inhabitants of White Wall (Memphis), and there were given to
+him his name of Imhetep and the surname of Peta-Bast, and all the people
+rejoiced in him. 14.
+
+"The sixteenth day of the second month[8] of the season Pert of the
+tenth year was the day on which I died. My husband, the priest and
+divine father of Ptah, the priest of Osiris, Lord of Rastau, the priest
+of the King of the South, the King of the North, the Lord of the Two
+Lands, Ptolemy, whose word is truth, the chief of the mysteries of the
+House of Ptah, the chief of the mysteries of heaven, earth, and the
+Other World, the chief of the mysteries of Rastau, the chief of the
+mysteries of Raqet, the Ur-kherp-hem, Pa-sher-en-Ptah, placed me in
+Am-urtet, 15. he performed for me all the rites and ceremonies which are
+[performed] for the dead who are buried in a fitting manner, he had me
+made into a beautiful mummy, and caused me to be laid to rest in his
+tomb behind Raqet.
+
+"Hail, brother, husband, friend! O Ur-kherp-hem, cease not to drink, to
+eat, to drink wine, 16. to enjoy the love of women, and to pass thy days
+happily; follow thy heart (or desire) day and night. Set not sorrow in
+thy heart, for oh, are the years [which we pass] so many on the earth
+[that we should do this]? For Amentet is a land where black darkness
+cannot be pierced by the eye, and it is a place of restraint (or misery)
+for him that dwelleth therein. The holy ones [who are there] sleep in
+their forms. They wake not 17. up to look upon their friends, they see
+not their fathers [and] their mothers, and their heart hath no desire
+for their wives [and] their children. The living water of the earth is
+for those who are on it, stagnant water is for me. It cometh 18. to him
+that is upon the earth. Stagnant is the water which is for me. I know
+not the place wherein I am. Since I arrived at this valley of the dead I
+long for running water. I say, 'Let not my attendant remove the pitcher
+from the stream.' 19. O that one would turn my face to the north wind on
+the bank of the stream, and I cry out for it to cool the pain that is in
+my heart. He whose name is 'Arniau'[9] calleth everyone to him, and they
+come to him with quaking hearts, and they are terrified through their
+fear of him. 20. By him is no distinction made between gods and men,
+with him princes are even as men of no account. His hand is not turned
+away from all those who love him, for he snatcheth away the babe from
+his mother's [breast] even as he doth the aged man. He goeth about on
+his way, and all men fear him, and [though] they make supplication
+before him, he turneth not his face away from them. Useless is it to
+make entreaty to him, 21. for he hearkeneth not unto him that maketh
+supplication unto him, and even though he shall present unto him
+offerings and funerary gifts of all kinds, he will not regard them.
+
+"Hail, all ye who arrive in this funeral mountain, present ye unto me
+offerings, cast incense into the flame and pour out libations at every
+festival of Amentet."
+
+The scribe and sculptor, the councillor, the chief of the mysteries of
+the House of Shent in Tenen, the priest of Horus, Imhetep, the son of
+the priest Kha-Hap, whose word (or voice) is truth, cut this
+inscription.
+
+[Footnote 1: These words mean, "The king gives an offering," and the
+formula is as old at least as the fourth dynasty. It is obvious that the
+king could not make a funerary gift to every one who died, but the words
+are always found in funerary texts down to the latest times.]
+
+[Footnote 2: October-November.]
+
+[Footnote 3: May-June.]
+
+[Footnote 4: The Hall of Offerings in the tomb.]
+
+[Footnote 5: The raising of the Tet pillar was an important ceremony,
+which was performed at the annual miracle-play of Osiris; it symbolised
+resurrection.]
+
+[Footnote 6: This was the official title of the high-priest of Memphis.]
+
+[Footnote 7: May-June.]
+
+[Footnote 8: December--January.]
+
+[Footnote 9: The great Death-god.]
+
+
+
+
+                                CHAPTER X
+
+                      TALES OF TRAVEL AND ADVENTURE
+
+
+                           THE STORY OF SANEHAT
+
+The text of this very interesting story is found written in the hieratic
+character upon papyri which are preserved in Berlin. The narrative
+describes events which are said to have taken place under one of the
+kings of the twelfth dynasty, and it is very possible that the
+foundation of this story is historical. The hero is himself supposed to
+relate his own adventures thus:
+
+The Erpa, the Duke, the Chancellor of the King of the North, the _smer
+uati_, the judge, the Antchmer of the marches, the King in the lands of
+the Nubians, the veritable royal kinsman loving him, the member of the
+royal bodyguard, Sanehat, saith: I am a member of the bodyguard of his
+lord, the servant of the King, and of the house of Neferit, the feudal
+chieftainess, the Erpat princess, the highly favoured lady, the royal
+wife of Usertsen, whose word is truth in Khnemetast, the royal daughter
+of Amenemhat, whose word is truth in Qanefer. On the seventh day of the
+third month of the season Akhet, in the thirtieth year [of his reign],
+the god drew nigh to his horizon, and the King of the South, the King of
+the North, Sehetepabra,[1] ascended into heaven, and was invited to the
+Disk, and his divine members mingled with those of him that made him.
+The King's House was in silence, hearts were bowed down in sorrow, the
+two Great Gates were shut fast, the officials sat motionless, and the
+people mourned.
+
+[Footnote 1: _i.e._ Amenemhat II.]
+
+Now behold [before his death] His Majesty had despatched an army to the
+Land of the Themehu, under the command of his eldest son, the beautiful
+god Usertsen. And he went and raided the desert lands in the south, and
+captured slaves from the Thehenu (Libyans), and he was at that moment
+returning and bringing back Libyan slaves and innumerable beasts of
+every kind. And the high officers of the Palace sent messengers into the
+western country to inform the King's son concerning what had taken place
+in the royal abode. And the messengers found him on the road, and they
+came to him by night and asked him if it was not the proper time for him
+to hasten his return, and to set out with his bodyguard without letting
+his army in general know of his departure. They also told him that a
+message had been sent to the princes who were in command of the soldiers
+in his train not to proclaim [the matter of the King's death] to any one
+else.
+
+Sanehat continues: When I heard his voice speaking I rose up and fled.
+My heart was cleft in twain, my arms dropped by my side, and trembling
+seized all my limbs. I ran about distractedly, hither and thither,
+seeking a hiding-place. I went into the thickets in order to find a
+place wherein I could travel without being seen. I made my way upstream,
+and I decided not to appear in the Palace, for I did not know but that
+deeds of violence were taking place there. And I did not say, "Let life
+follow it," but I went on my way to the district of the Sycamore. Then I
+came to the Lake (or Island) of Seneferu, and I passed the whole day
+there on the edge of the plain. On the following morning I continued my
+journey, and a man rose up immediately in front of me on the road, and
+he cried for mercy; he was afraid of me. When the night fell I walked
+into the village of Nekau, and I crossed the river in an _usekht_ boat
+without a rudder, by the help of the wind from the west. And I travelled
+eastwards of the district of Aku, by the pass of the goddess Herit, the
+Lady of the Red Mountain. Then I allowed my feet to take the road
+downstream, and I travelled on to Anebuheq, the fortress that had been
+built to drive back the Satiu (nomad marauders), and to hold in check
+the tribes that roamed the desert. I crouched down in the scrub during
+the day to avoid being seen by the watchmen on the top of the fortress.
+I set out again on the march, when the night fell, and when daylight
+fell on the earth I arrived at Peten, and I rested myself by the Lake of
+Kamur. Then thirst came upon me and overwhelmed me. I suffered torture.
+My throat was burnt up, and I said, "This indeed is the taste of death."
+But I took courage, and collected my members (_i.e._ myself), for I
+heard the sounds that are made by flocks and herds. Then the Satiu of
+the desert saw me, and the master of the caravan who had been in Egypt
+recognised me. And he rose up and gave me some water, and he warmed milk
+[for me], and I travelled with the men of his caravan, and thus I passed
+through one country after the other [in safety]. I avoided the land of
+Sunu and I journeyed to the land of Qetem, where I stayed for a year and
+a half.
+
+And Ammuiansha, the Shekh of Upper Thennu, took me aside and said unto
+me, "Thou wilt be happy with me, for thou wilt hear the language of
+Egypt." Now he said this because he knew what manner of man I was, for
+he had heard the people of Egypt who were there with him bear testimony
+concerning my character. And he said unto me, "Why and wherefore hast
+thou come hither? Is it because the departure of King Sehetepabra from
+the Palace to the horizon hath taken place, and thou didst not know what
+would be the result of it?" Then I spake unto him with words of deceit,
+saying, "I was among the soldiers who had gone to the land of Themeh. My
+heart cried out, my courage failed me utterly, it made me follow the
+ways over which I fled. I hesitated, but felt no regret. I did not
+hearken unto any evil counsel, and my name was not heard on the mouth of
+the herald. How I came to be brought into this country I know not; it
+was, perhaps, by the Providence of God."
+
+And Ammuiansha said unto me, "What will become of the land without that
+beneficent god the terror of whom passed through the lands like the
+goddess Sekhmet in a year of pestilence?" Then I made answer unto him,
+saying, "His son shall save us. He hath entered the Palace, and hath
+taken possession of the heritage of his father. Moreover, he is the god
+who hath no equal, and no other can exist beside him, the lord of
+wisdom, perfect in his plans, of good will when he passeth decrees, and
+one cometh forth and goeth in according to his ordinance. He reduced
+foreign lands to submission whilst his father [sat] in the Palace
+directing him in the matters which had to be carried out. He is mighty
+of valour, he slayeth with his sword, and in bravery he hath no compeer.
+One should see him attacking the nomads of the desert, and pouncing upon
+the robbers of the highway! He beateth down opposition, he smiteth arms
+helpless, his enemies cannot be made to resist him. He taketh vengeance,
+he cleaveth skulls, none can stand up before him. His strides are long,
+he slayeth him that fleeth, and he who turneth his back upon him in
+flight never reacheth his goal. When attacked his courage standeth firm.
+He attacketh again and again, and he never yieldeth. His heart is bold
+when he seeth the battle array, he permitteth none to sit down behind.
+His face is fierce [as] he rusheth on the attacker. He rejoiceth when he
+taketh captive the chief of a band of desert robbers. He seizeth his
+shield, he raineth blows upon him, but he hath no need to repeat his
+attack, for he slayeth his foe before he can hurl his spear at him.
+Before he draweth his bow the nomads have fled, his arms are like the
+souls of the Great Goddess. He fighteth, and if he reacheth his object
+of attack he spareth not, and he leaveth no remnant. He is beloved, his
+pleasantness is great, he is the conqueror, and his town loveth him more
+than herself; she rejoiceth in him more than in her god, and men throng
+about him with rejoicings. He was king and conqueror before his birth,
+and he hath worn his crowns since he was born. He hath multiplied
+births, and he it is whom God hath made to be the joy of this land,
+which he hath ruled, and the boundaries of which he hath enlarged. He
+hath conquered the Lands of the South, shall he not conquer the Lands of
+the North? He hath been created to smite the hunters of the desert, and
+to crush the tribes that roam the sandy waste...." Then the Shekh of
+Upper Thennu said unto me, "Assuredly Egypt is a happy country in that
+it knoweth his vigour. Verily, as long as thou tarriest with me I will
+do good unto thee."
+
+And he set me before his children, and he gave me his eldest daughter to
+wife, and he made me to choose for myself a very fine territory which
+belonged to him, and which lay on the border of a neighbouring country,
+and this beautiful region was called Aa. In it there are figs, and wine
+is more abundant than water. Honey is plentiful, oil existeth in large
+quantities, and fruits of every kind are on the trees thereof. Wheat,
+barley, herds of cattle, and flocks of sheep and goats are there in
+untold numbers. And the Shekh showed me very great favour, and his
+affection for me was so great that he made me Shekh of one of the best
+tribes in his country. Bread-cakes were made for me each day, and each
+day wine was brought to me with roasted flesh and wild fowl, and the
+wild creatures of the plain that were caught were laid before me, in
+addition to the game which my hunting dogs brought in. Food of all kinds
+was made for me, and milk was prepared for me in various ways. I passed
+many years in this manner, and my children grew up into fine strong men,
+and each one of them ruled his tribe. Every ambassador on his journey to
+and from Egypt visited me. I was kind to people of every class. I gave
+water to the thirsty man. I suppressed the highway robber. I directed
+the operations of the bowmen of the desert, who marched long distances
+to suppress the hostile Shekhs, and to reduce their power, for the Shekh
+of Thennu had appointed me General of his soldiers many years before
+this. Every country against which I marched I terrified into submission.
+I seized the crops by the wells, I looted the flocks and herds, I
+carried away the people and their slaves who ate their bread, I slew the
+men there. Through my sword and bow, and through my well-organised
+campaigns, I was highly esteemed in the mind of the Shekh, and he loved
+me, for he knew my bravery, and he set me before his children when he
+saw the bravery of my arms.
+
+Then a certain mighty man of valour of Thennu came and reviled me in my
+tent; he was greatly renowned as a man of war, and he was unequalled in
+the whole country, which he had conquered. He challenged me to combat,
+being urged to fight by the men of his tribe, and he believed that he
+could conquer me, and he determined to take my flocks and herds as
+spoil. And the Shekh took counsel with me about the challenge, and I
+said, "I am not an acquaintance of his, and I am by no means a friend of
+his. Have I ever visited him in his domain or entered his door, or
+passed through his compound? [Never!] He is a man whose heart becometh
+full of evil thoughts, whensoever he seeth me, and he wisheth to carry
+out his fell design and plunder me. He is like a wild bull seeking to
+slay the bull of a herd of tame cattle so that he may make the cows his
+own. Or rather he is a mere braggart who wisheth to seize the property
+which I have collected by my prudence, and not an experienced warrior.
+Or rather he is a bull that loveth to fight, and that loveth to make
+attacks repeatedly, fearing that otherwise some other animal will prove
+to be his equal. If, however, his heart be set upon fighting, let him
+declare [to me] his intention. Is God, Who knoweth everything, ignorant
+of what he hath decided to do?"
+
+And I passed the night in stringing my bow, I made ready my arrows of
+war, I unsheathed my dagger, and I put all my weapons in order. At
+daybreak the tribes of the land of Thennu came, and the people who lived
+on both sides of it gathered themselves together, for they were greatly
+concerned about the combat, and they came and stood up round about me
+where I stood. Every heart burned for my success, and both men and women
+uttered cries (or exclamations), and every heart suffered anxiety on my
+behalf, saying, "Can there exist possibly any man who is a mightier
+fighter and more doughty as a man of war than he?" Then mine adversary
+grasped his shield, and his battle-axe, and his spears, and after he had
+hurled his weapons at me, and I had succeeded in avoiding his short
+spears, which arrived harmlessly one after the other, he became filled
+with fury, and making up his mind to attack me at close quarters he
+threw himself upon me. And I hurled my javelin at him, which remained
+fast in his neck, and he uttered a long cry and fell on his face, and I
+slew him with his own weapons. And as I stood upon his back I shouted
+the cry of victory, and every Aamu man (_i.e._ Asiatic) applauded me,
+and I gave thanks to Menthu;[1] and the slaves of my opponent mourned
+for their lord. And the Shekh Ammuiansha took me in his arms and
+embraced me. I carried off his (_i.e._ the opponent's) property. I
+seized his cattle as spoil, and what he meditated doing to me I did unto
+him. I took possession of the contents of his tent, I stripped his
+compound, I became rich, I increased my store of goods, and I added
+greatly to the number of my cattle.
+
+[Footnote 1: The War-god of Thebes.]
+
+Thus did God prosper the man who made Him his support. Thus that day was
+washed (_i.e._ satisfied) the heart of the man who was compelled to make
+his escape from his own into another country. Thus that day the
+integrity of the man who was once obliged to take to flight as a
+miserable fugitive was proven in the sight of all the Court. Once I was
+a wanderer wandering about hungry, and now I can give bread to my
+neighbours. Once I had to flee naked from my country, and now I am the
+possessor of splendid raiment, and of apparel made of the finest byssus.
+Once I was obliged to do my own errands and to fetch and carry for
+myself, and now I am the master of troops of servants. My house is
+beautiful, my estate is spacious, and my name is repeated in the Great
+House. O Lord of the gods, who hath ordered my goings, I will offer
+propitiatory offerings unto Thee: I beseech Thee to restore me to Egypt,
+and O be Thou pleased most graciously to let me once again look upon the
+spot where my mind dwelleth for hours [at a time]! How great a boon
+would it be for me to cleanse my body in the land of my birth! Let, I
+pray, a period of happiness attend me, and may God give me peace. May He
+dispose events in such a way that the close of the career of the man who
+hath suffered misery, whose heart hath seen sorrow, who hath wandered
+into a strange land, may be happy. Is He not at peace with me this day?
+Surely He shall hearken to him that is afar off.... Let the King of
+Egypt be at peace with me, and may I live upon his offerings. Let me
+salute the Mistress of the Land (_i.e._ the Queen) who is in his palace,
+and let me hear the greetings of her children. O would that my members
+could become young again! For now old age is stealing on me. Infirmity
+overtaketh me. Mine eyes refuse to see, my hands fall helpless, my knees
+shake, my heart standeth still, the funerary mourners approach and they
+will bear me away to the City of Eternity, wherein I shall become a
+follower of Nebertcher. She will declare to me the beauties of her
+children, and they shall traverse it with me.
+
+Behold now, the Majesty of the King of Egypt, Kheperkara, whose word is
+truth, having spoken concerning the various things that had happened to
+me, sent a messenger to me bearing royal gifts, such as he would send to
+the king of a foreign land, with the intention of making glad the heart
+of thy servant now [speaking], and the princes of his palace made me to
+hear their salutations. And here is a copy of the document, which was
+brought to thy servant [from the King] instructing him to return to
+Egypt.
+
+"The royal command of the Horus, Ankh-mestu, Lord of Nekhebet and
+Uatchet, Ankh-mestu, King of the South, King of the North, Kheperkara,
+the son of Ra, Amenemhat, the everliving, to my follower Sanehat. This
+royal order is despatched unto thee to inform thee. Thou hast travelled
+about everywhere, in one country after another, having set out from
+Qetem and reached Thennu, and thou hast journeyed from place to place at
+thine own will and pleasure. Observe now, what thou hast done [unto
+others, making them to obey thee], shall be done unto thee. Make no
+excuses, for they shall be set aside; argue not with [my] officials, for
+thy arguments shall be refuted. Thy heart shall not reject the plans
+which thy mind hath formulated. Thy Heaven (_i.e._ the Queen), who is in
+the Palace, is stable and flourishing at this present time, her head is
+crowned with the sovereignty of the earth, and her children are in the
+royal chambers of the Palace. Lay aside the honours which thou hast,
+and thy life of abundance (or luxury), and journey to Egypt. Come and
+look upon thy native land, the land where thou wast born, smell the
+earth (_i.e._ do homage) before the Great Gate, and associate with the
+nobles thereof. For at this time thou art beginning to be an old man,
+and thou canst no longer produce sons, and thou hast [ever] in thy mind
+the day of [thy] burial, when thou wilt assume the form of a servant [of
+Osiris]. The unguents for thine embalmment on the night [of
+mummification] have been set apart for thee, together with thy mummy
+swathings, which are the work of the hands of the goddess Tait. Thy
+funerary procession, which will march on the day of thy union with the
+earth, hath been arranged, and there are prepared for thee a gilded
+mummy-case, the head whereof is painted blue, and a canopy made of
+_mesket_ wood. Oxen shall draw thee [to the tomb], the wailing women
+shall precede thee, the funerary dances shall be performed, those who
+mourn thee shall be at the door of thy tomb, the funerary offerings
+dedicated to thee shall be proclaimed, sacrifices shall be offered for
+thee with thy oblations, and thy funerary edifice shall be built in
+white stone, side by side with those of the princes and princesses. Thy
+death must not take place in a foreign land, the Aamu folk shall not
+escort thee [to thy grave], thou shalt not be placed in the skin of a
+ram when thy burial is effected; but at thy burial there shall be ...
+and the smiting of the earth, and when thou departest lamentations shall
+be made over thy body."
+
+When this royal letter reached me I was standing among the people of my
+tribe, and when it had been read to me I threw myself face downwards on
+the ground, and bowed until my head touched the dust, and I clasped the
+document reverently to my breast. Then [I rose up] and walked to and fro
+in my abode, rejoicing and saying, "How can these things possibly be
+done to thy servant who is now speaking, whose heart made him to fly
+into foreign lands [where dwell] peoples who stammer in their speech?
+Assuredly it is a good and gracious thought [of the King] to deliver me
+from death [here], for thy Ka (_i.e._ double) will make my body to end
+[its existence] in my native land."
+
+Here is a copy of the reply that was made by the servant of the Palace,
+Sanehat, to the above royal document:
+
+"In peace the most beautiful and greatest! Thy KA knoweth of the flight
+which thy servant, who is now speaking, made when he was in a state of
+ignorance, O thou beautiful god, Lord of Egypt, beloved of Ra, favoured
+of Menthu, the Lord of Thebes. May Amen-Ra, lord of the thrones of the
+Two Lands, and Sebek, and Ra, and Horus, and Hathor, and Tem and his
+Company of the Gods, and Neferbaiu, and Semsuu, and Horus of the East,
+and Nebt-Amehet, the goddess who is joined to thy head, and the
+Tchatchau gods who preside over the Nile flood, and Menu, and
+Heru-khenti-semti, and Urrit, the Lady of Punt, and Nut, and Heru-ur
+(Haroeris), and Ra, and all the gods of Tamera (Egypt), and of the
+Islands of the Great Green Sea (_i.e._ Mediterranean), bestow upon thee
+a full measure of their good gifts, and grant life and serenity to thy
+nostrils, and may they grant unto thee an eternity which hath no limit,
+and everlastingness which hath no bounds! May thy fear penetrate and
+extend into all countries and mountains, and mayest thou be the
+possessor of all the region which the sun encircleth in his course. This
+is the prayer which thy servant who now speaketh maketh on behalf of his
+lord who hath delivered him from Ament.
+
+"The lord of knowledge who knoweth men, the Majesty of the Setepsa abode
+(_i.e._ the Palace), knoweth well that his servant who is now speaking
+was afraid to declare the matter, and that to repeat it was a great
+thing. The great god (_i.e._ the King), who is the counterpart of Ra,
+hath done wisely in what he hath done, and thy servant who now speaketh
+hath meditated upon it in his mind, and hath made himself to conform to
+his plans. Thy Majesty is like unto Horus, and the victorious might of
+thine arms hath conquered the whole world. Let thy Majesty command that
+Maka [chief of] the country of Qetma, and Khentiaaush [chief of]
+Khent-Keshu, and Menus [chief of] the lands of the Fenkhu, be brought
+hither, and these Governors will testify that these things have come to
+pass at the desire of thy KA (_i.e._ double), and that Thenu doth not
+speak words of overboldness to thee, and that she is as [obedient as]
+thy hunting dogs. Behold, the flight, which thy servant who is now
+speaking made, was made by him as the result of ignorance; it was not
+wilful, and I did not decide upon it after careful meditation. I cannot
+understand how I could ever have separated myself from my country. It
+seemeth to me now to have been the product of a dream wherein a man who
+is in the swamps of the Delta imagineth himself to be in Abu
+(Elephantine, or Syene), or of a man who whilst standing in fertile
+fields imagineth himself to be in the deserts of the Sudan. I fear
+nothing and no man can make with truth [accusations] against me. I have
+never turned my ear to disloyal plottings, and my name hath never been
+in the mouth of the crier [of the names of proscribed folk]; though my
+members quaked, and my legs shook, my heart guided me, and the God who
+ordained this flight of mine led me on. Behold, I am not a stiff-necked
+man (or rebel), nay, I held in honour [the King], for I knew the land of
+Egypt and that Ra hath made thy fear to exist everywhere in Egypt, and
+the awe of thee to permeate every foreign land. I beseech thee to let me
+enter my native land. I beseech thee to let me return to Egypt. Thou art
+the apparel of the horizon. The Disk (_i.e._ the Sun) shineth at thy
+wish. One drinketh the water of the river Nile at thy pleasure. One
+breatheth the air of heaven when thou givest the word of command. Thy
+servant who now speaketh will transfer the possessions which he hath
+gotten in this land to his kinsfolk. And as for the embassy of thy
+Majesty which hath been despatched to the servant who now speaketh, I
+will do according to thy Majesty's desire, for I live by the breath
+which thou givest, O thou beloved of Ra, Horus, and Hathor, and thy holy
+nostrils are beloved of Menthu, Lord of Thebes; mayest thou live for
+ever!"
+
+And I tarried one day in the country of Aa in order to transfer my
+possessions to my children. My eldest son attended to the affairs of the
+people of my settlement, and the men and women thereof (_i.e._ the
+slaves), and all my possessions were in his hand, and all my children,
+and all my cattle, and all my fruit trees, and all my palm plantations
+and groves. Then thy servant who is now speaking set out on his journey
+and travelled towards the South. When I arrived at Heruuatu, the captain
+of the frontier patrol sent a messenger to inform the Court of my
+arrival. His Majesty sent a courteous overseer of the servants of the
+Palace, and following him came large boats laden with gifts from the
+King for the soldiers of the desert who had escorted me and guided me to
+the town of Heruuatu. I addressed each man among them by name and every
+toiler had that which belonged to him. I continued my journey, the wind
+bore me along, food was prepared for me and drink made ready for me, and
+the best of apparel (?), until I arrived at Athettaui.[1] On the morning
+of the day following my arrival, five officials came to me, and they
+bore me to the Great House, and I bowed low until my forehead touched
+the ground before him. And the princes and princesses were standing
+waiting for me in the _umtet_ chamber, and they advanced to meet me and
+to receive me, and the _smeru_ officials conducted me into the hall, and
+led me to the privy chamber of the King, where I found His Majesty
+[seated] upon the Great Throne in the _umtet_ chamber of silver-gold. I
+arrived there, I raised myself up after my prostrations, and I knew not
+that I was in his presence. Then this god (_i.e._ the King) spake unto
+me harshly, and I became like unto a man who is confounded in the
+darkness; my intelligence left me, my limbs quaked, my heart was no
+longer in my body, and I knew not whether I was dead or alive. Then His
+Majesty said unto one of his high officials, "Raise him, and let him
+speak unto me." And His Majesty said unto me, "Thou hast come then! Thou
+hast smitten foreign lands and thou hast travelled, but now weakness
+hath vanquished thee, thou hast become old, and the infirmities of thy
+body are many. The warriors of the desert shall not escort thee [to thy
+grave] ... wilt thou not speak and declare thy name?" And I was afraid
+to contradict him, and I answered him about these matters like a man
+who was stricken with fear. Thus did my Lord speak to me.
+
+[Footnote: 1 A fortified town a little to the south of Memphis.]
+
+And I answered and said, "The matter was not of my doing, for, behold,
+it was done by the hand of God; bodily terror made me to flee according
+to what was ordained. But, behold, I am here in thy presence! Thou art
+life. Thy Majesty doeth as thou pleasest." And the King dismissed the
+royal children, and His Majesty said unto the Queen, "Look now, this is
+Sanehat who cometh in the guise of an Asiatic, and who hath turned
+himself into a nomad warrior of the desert." And the Queen laughed a
+loud hearty laugh, and the royal children cried out with one voice
+before His Majesty, saying, "O Lord King, this man cannot really be
+Sanehat"; and His Majesty said, "It is indeed!"
+
+Then the royal children brought their instruments of music, their
+_menats_ and their sistra, and they rattled their sistra, and they
+passed backwards and forwards before His Majesty, saying, "Thy hands
+perform beneficent acts, O King. The graces of the Lady of Heaven rest
+[upon thee]. The goddess Nubt giveth life to thy nostrils, and the Lady
+of the Stars joineth herself to thee, as thou sailest to the South
+wearing the Crown of the North, and to the North wearing the Crown of
+the South. Wisdom is stablished in the mouth of Thy Majesty, and health
+is on thy brow. Thou strikest terror into the miserable wretches who
+entreat thy mercy. Men propitiate thee, O Lord of Egypt, [as they do]
+Ra, and thou art acclaimed with cries of joy like Nebertcher. Thy horn
+conquereth, thine arrow slayeth, [but] thou givest breath to him that is
+afflicted. For our sakes graciously give a boon to this traveller
+Sanehat, this desert warrior who was born in Tamera (Egypt). He fled
+through fear of thee, and he departed to a far country because of his
+terror of thee. Doth not the face that gazeth on thine blench? Doth not
+the eye that gazeth into thine feel terrified?" Then His Majesty said,
+"Let him fear not, and let him not utter a sound of fear. He shall be a
+_smer_ official among the princes of the palace, he shall be a member of
+the company of the _shenit_ officials. Get ye gone to the refectory of
+the palace, and see to it that rations are provided for him."
+
+Thereupon I came forth from the privy chamber of the King, and the royal
+children clasped my hands, and we passed on to the Great Door, and I was
+lodged in the house of one of the King's sons, which was beautifully
+furnished. In it there was a bath, and it contained representations of
+the heavens and objects from the Treasury. And there [I found] apparel
+made of royal linen, and myrrh of the finest quality which was used by
+the King, and every chamber was in charge of officials who were
+favourites of the King, and every officer had his own appointed duties.
+And [there] the years were made to slide off my members. I cut and
+combed my hair, I cast from me the dirt of a foreign land, together with
+the apparel of the nomads who live in the desert. I arrayed myself in
+apparel made of fine linen, I anointed my body with costly ointments, I
+slept upon a bedstead [instead of on the ground], I left the sand to
+those who dwelt on it, and the crude oil of wood wherewith they anoint
+themselves. I was allotted the house of a nobleman who had the title of
+_smer_, and many workmen laboured upon it, and its garden and its groves
+of trees were replanted with plants and trees. Rations were brought to
+me from the palace three or four times each day, in additions to the
+gifts which the royal children gave me unceasingly. And the site of a
+stone pyramid among the pyramids was marked out for me. The
+surveyor-in-chief to His Majesty chose the site for it, the director of
+the funerary designers drafted the designs and inscriptions which were
+to be cut upon it, the chief of the masons of the necropolis cut the
+inscriptions, and the clerk of the works in the necropolis went about
+the country collecting the necessary funerary furniture. I made the
+building to flourish, and provided everything that was necessary for its
+upkeep. I acquired land round about it. I made a lake for the
+performance of funerary ceremonies, and the land about it contained
+gardens, and groves of trees, and I provided a place where the people on
+the estate might dwell similar to that which is provided for a _smeru_
+nobleman of the first rank. My statue, which was made for me by His
+Majesty, was plated with gold, and the tunic thereof was of silver-gold.
+Not for any ordinary person did he do such things. May I enjoy the
+favour of the King until the day of my death shall come!
+
+Here endeth the book; [given] from its beginning to its end, as it hath
+been found in writing.
+
+
+              THE STORY OF THE EDUCATED PEASANT KHUENANPU
+
+The text of this most interesting story is written in the hieratic
+character on papyri which are preserved in the British Museum and in the
+Royal Library at Berlin. It is generally thought that the story is the
+product of the period that immediately followed the twelfth dynasty.
+
+Once upon a time there lived a man whose name was Khuenanpu, a peasant
+of Sekhet-hemat,[1] and he had a wife whose name was Nefert. This
+peasant said to this wife of his, "Behold, I am going down into Egypt in
+order to bring back food for my children. Go thou and measure up the
+grain which remaineth in the granary, [and see how many] measures [there
+are]." Then she measured it, and there were eight measures. Then this
+peasant said unto this wife of his, "Behold, two measures of grain shall
+be for the support of thyself and thy children, but of the other six
+thou shalt make bread and beer whereon I am to live during the days on
+which I shall be travelling." And this peasant went down into Egypt,
+having laden his asses with _aaa_ plants, and _retmet_ plants, and soda
+and salt, and wood of the district of ..., and _aunt_ wood of the Land
+of Oxen,[2] and skins of panthers and wolves, and _neshau_ plants, and
+_anu_ stones, and _tenem_ plants, and _kheperur_ plants, and _sahut_,
+and _saksut_ seeds (?), and _masut_ plants, and _sent_ and _abu_ stones,
+and _absa_ and _anba_ plants, and doves and _naru_ and _ukes_ birds, and
+_tebu, uben_ and _tebsu_ plants, and _kenkent_ seeds, and the plant
+"hair of the earth," and _anset_ seeds, and all kinds of beautiful
+products of the land of Sekhet-hemat. And when this peasant had marched
+to the south, to Hensu,[3] and had arrived at the region of Perfefa, to
+the north of Metnat, he found a man standing on the river bank whose
+name was Tehutinekht, who was the son of a man whose name was Asri; both
+father and son were serfs of Rensi, the son of Meru the steward. When
+this man Tehutinekht saw the asses of this peasant, of which his heart
+approved greatly, he said, "Would that I had any kind of god with me to
+help me to seize for myself the goods of this peasant!" Now the house of
+this Tehutinekht stood upon the upper edge of a sloping path along the
+river bank, which was narrow and not wide. It was about as wide as a
+sheet of linen cloth, and upon one side of it was the water of the
+stream, and on the other was a growing crop. Then this Tehutinekht said
+unto his slave, "Run and bring me a sheet of linen out of my house"; and
+it was brought to him immediately. Then he shook out the sheet of linen
+over the narrow sloping path in such a way that its upper edge touched
+the water, and the fringed edge the growing crop. And when this peasant
+was going along the public path, this Tehutinekht said unto him, "Be
+careful, peasant, wouldst thou walk upon my clothes?" And this peasant
+said, "I will do as thou pleasest; my way is good." And when he turned
+to the upper part of the path, this Tehutinekht said, "Is my corn to
+serve as a road for thee, O peasant?" Then this peasant said, "My way is
+good. The river-bank is steep, and the road is covered up with thy corn,
+and thou hast blocked up the path with thy linen garment. Dost thou
+really intend not to let us pass? Hath it come to pass that he dareth to
+say such a thing?" [At that moment] one of the asses bit off a large
+mouthful of the growing corn, and this Tehutinekht said, "Behold, thy
+ass is eating my corn! Behold, he shall come and tread it out." Then
+this peasant said, "My way is good. Because one side of the road was
+made impassable [by thee], I led my ass to the other side (?), and now
+thou hast seized my ass because he bit off a large mouthful of the
+growing corn. However, I know the master of this estate, which belongeth
+to Rensi, the son of Meru. There is no doubt that he hath driven every
+robber out of the whole country, and shall I be robbed on his estate?"
+And this Tehutinekht said, "Is not this an illustration of the proverb
+which the people use, 'The name of the poor man is only mentioned
+because of his master?' It is I who speak to thee, but it is the steward
+[Rensi, the son of Meru] of whom thou art thinking." Then Tehutinekht
+seized a cudgel of green tamarisk wood, and beat cruelly with it every
+part of the peasant's body, and took his asses from him and carried them
+off into his compound. And this peasant wept and uttered loud shrieks of
+pain because of what was done to him. And this Tehutinekht said, "Howl
+not so loudly, peasant, or verily [thou shalt depart] to the domain of
+the Lord of Silence."[4] Then this peasant said, "Thou hast beaten me,
+and robbed me of my possessions, and now thou wishest to steal even the
+very complaint that cometh out of my mouth! Lord of Silence indeed! Give
+me back my goods. Do not make me to utter complaints about thy fearsome
+character."
+
+And this peasant spent ten whole days in making entreaties to this
+Tehutinekht [for the restoration of his goods], but Tehutinekht paid no
+attention to them whatsoever. At the end of this time this peasant set
+out on a journey to the south, to the city of Hensu, in order to lay his
+complaint before Rensi, the son of Meru, the steward, and he found him
+just as he was coming forth from the door in the courtyard of his house
+which opened on the river bank, to embark in his official boat on the
+river. And this peasant said, "I earnestly wish that it may happen that
+I may make glad thy heart with the words which I am going to say!
+Peradventure thou wilt allow some one to call thy confidential servant
+to me, in order that I may send him back to thee thoroughly well
+informed as to my business." Then Rensi, the son of Meru, the steward,
+caused his confidential servant to go to this peasant, who sent him back
+to him thoroughly well informed as to his business. And Rensi, the son
+of Meru, the steward, made inquiries about this Tehutinekht from the
+officials who were immediately connected with him, and they said unto
+him, "Lord, the matter is indeed only one that concerneth one of the
+peasants of Tehutinekht who went [to do business] with another man near
+him instead of with him. And, as a matter of fact, [officials like
+Tehutinekht] always treat their peasants in this manner whensoever they
+go to do business with other people instead of with them. Wouldst thou
+trouble thyself to inflict punishment upon Tehutinekht for the sake of a
+little soda and a little salt? [It is unthinkable.] Just let Tehutinekht
+be ordered to restore the soda and the salt and he will do so
+[immediately]." And Rensi, the son of Meru, the steward, held his peace;
+he made no answer to the words of these officials, and to this peasant
+he made no reply whatsoever.
+
+And this peasant came to make his complaint to Rensi, the son of Meru,
+the steward, and on the first occasion he said, "O my lord steward,
+greatest one of the great ones, guide of the things that are not and of
+these that are, when thou goest down into the Sea of Truth,[5] and dost
+sail thereon, may the attachment (?) of thy sail not tear away, may thy
+boat not drift (?), may no accident befall thy mast, may the poles of
+thy boat not be broken, mayest thou not run aground when thou wouldst
+walk on the land, may the current not carry thee away, mayest thou not
+taste the calamities of the stream, mayest thou never see a face of
+fear, may the timid fish come to thee, and mayest thou obtain fine, fat
+waterfowl. O thou who art the father of the orphan, the husband of the
+widow, the brother of the woman who hath been put away by her husband,
+and the clother of the motherless, grant that I may place thy name in
+this land in connection with all good law. Guide in whom there is no
+avarice, great man in whom there is no meanness, who destroyest
+falsehood and makest what is true to exist, who comest to the word of my
+mouth, I speak that thou mayest hear. Perform justice, O thou who art
+praised, to whom those who are most worthy of praise give praise. Do
+away the oppression that weigheth me down. Behold, I am weighted with
+sorrow, behold, I am sorely wronged. Try me, for behold, I suffer
+greatly."
+
+[Footnote 1: A district to the west of Cairo now known as Wadi
+an-Natrun.]
+
+[Footnote 2: The Oasis of Farafrah.]
+
+[Footnote 3: The Khanes of the Hebrews and Herakleopolis of the Greeks,
+the modern Ahnas al-Madinah.]
+
+[Footnote 4: _i.e._ Osiris. This was a threat to kill the peasant.]
+
+[Footnote 5: The name of a lake in the Other World; see _Book of the
+Dead_, Chap. 17, l. 24.]
+
+Now this peasant spake these words in the time of the King of the South,
+the King of the North, Nebkaura, whose word is truth. And Rensi, the son
+of Meru, the steward, went into the presence of His Majesty, and said,
+"My Lord, I have found one of these peasants who can really speak with
+true eloquence. His goods have been stolen from him by an official who
+is in my service, and behold, he hath come to lay before me a complaint
+concerning this." His Majesty said unto Rensi, the son of Meru, the
+steward, "If thou wouldst see me in a good state of health, keep him
+here, and do not make any answer at all to anything which he shall say,
+so that he may continue to speak. Then let that which he shall say be
+done into writing, and brought unto us, so that we may hear it. Take
+care that his wife and his children have food to live upon, and see that
+one of these peasants goeth to remove want from his house. Provide food
+for the peasant himself to live upon, but thou shalt make the provision
+in such a way that the food may be given to him without letting him know
+that it is thou who hast given it to him. Let the food be given to his
+friends and let them give it to him." So there were given unto him four
+bread-cakes and two pots of beer daily. These were provided by Rensi,
+the son of Meru, the steward, and he gave them to a friend, and it was
+this friend who gave them to the peasant. And Rensi, the son of Meru,
+the steward, sent instructions to the governor of [the Oasis of]
+Sekhet-hemat to supply the wife of the peasant with daily rations, and
+there were given unto her regularly the bread-cakes that were made from
+three measures of corn.
+
+Then this peasant came a second time to lay his complaint [before
+Rensi], and he found him as he was coming out from the ..., and he said,
+"O steward, my lord, the greatest of the great, thou richest of the
+rich, whose greatness is true greatness, whose riches are true riches,
+thou rudder of heaven, thou pole of the earth, thou measuring rope for
+heavy weights (?)! O rudder, slip not, O pole, topple not, O measuring
+rope, make no mistake in measuring! The great lord taketh away from her
+that hath no master (or owner), and stealeth from him that is alone [in
+the world]. Thy rations are in thy house--a pot of beer and three
+bread-cakes. What dost thou spend in satisfying those who depend upon
+thee? Shall he who must die die with his people? Wilt thou be a man of
+eternity (_i.e._ wilt thou live for ever?) Behold, are not these things
+evils, namely, the balance that leaneth side-ways, the pointer of the
+balance that doth not show the correct weight, and an upright and just
+man who departeth from his path of integrity? Observe! the truth goeth
+badly with thee, being driven out of her proper place, and the officials
+commit acts of injustice. He who ought to estimate a case correctly
+giveth a wrong decision. He who ought to keep himself from stealing
+committeth an act of robbery. He who should be strenuous to arrest the
+man who breaketh the word (_i.e._ Law) in its smallest point, is himself
+guilty of departing therefrom. He who should give breath stifleth him
+that could breathe. The land that ought to give repose driveth repose
+away. He who should divide in fairness hath become a robber. He who
+should blot out the oppressor giveth him the command to turn the town
+into a waste of water. He who should drive away evil himself committeth
+acts of injustice."
+
+Then Rensi, the son of Meru, the steward, said [to the peasant], "Doth
+thy case appear in thy heart so serious that I must have my servant
+[Tchutinekht] seized on thy account?" This peasant said, "He who
+measureth the heaps of corn filcheth from them for himself, and he who
+filleth [the measure] for others robbeth his neighbours. Since he who
+should carry out the behests of the Law giveth the order to rob, who is
+to repress crime? He who should do away with offences against the Law
+himself committeth them. He who should act with integrity behaveth
+crookedly. He who doeth acts of injustice is applauded. When wilt thou
+find thyself able to resist and to put down acts of injustice? [When]
+the ... cometh to his place of yesterday the command cometh: 'Do a
+[good] deed in order that one may do a [good] deed [to thee],' that is
+to say, 'Give thanks unto everyone for what he doeth.' This is to drive
+back the bolt before it is shot, and to give a command to the man who is
+already overburdened with orders. Would that a moment of destruction
+might come, wherein thy vines should be laid low, and thy geese
+diminished, and thy waterfowl be made few in number! [Thus] it cometh
+that the man who ought to see clearly hath become blind, and he who
+ought to hear distinctly hath become deaf, and he who ought to be a just
+guide hath become one who leadeth into error. Observe! thou art strong
+and powerful. Thine arm is able to do deeds of might, and [yet] thy
+heart is avaricious. Compassion hath removed itself from thee. The
+wretched man whom thou hast destroyed crieth aloud in his anguish. Thou
+art like unto the messenger of the god Henti (the Crocodile-god). Set
+not out [to do evil] for the Lady of the Plague (_i.e._ Sekhmet).... As
+there is nothing between thee and her for a certain purpose, so there is
+nothing against thee and her. If thou wilt not do it [then] she will not
+show compassion. The beggar hath the powerful owner of possessions (or
+revenues) robbed, and the man who hath nothing hath the man who hath
+secreted [much] stolen goods. To steal anything at all from the beggar
+is an absolute crime on the part of the man who is not in want, and [if
+he doth this] shall his action not be inquired into? Thou art filled
+full with thy bread, and art drunken with thy beer, and thou art rich
+[beyond count]. When the face of the steersman is directed to what is in
+front of him, the boat falleth out of its course, and saileth
+whithersoever it pleaseth. When the King [remaineth] in his house, and
+when thou workest the rudder, acts of injustice take place round about
+thee, complaints are widespread, and the loss (?) is very serious. And
+one saith, 'What is taking place?' Thou shouldst make thyself a place of
+refuge [for the needy]. Thy quay should be safe. But observe! Thy town
+is in commotion. Thy tongue is righteous, make no mistake [in judgment].
+The abominable behaviour of a man is, as it were, [one of] his members.
+Speak no lies thyself, and take good heed that thy high officials do
+not do so. Those who assess the dues on the crops are like unto a ...,
+and to tell lies is very dear to their hearts. Thou who hast knowledge
+of the affairs of all the people, dost thou not understand my
+circumstances? Observe, thou who relievest the wants of all who have
+suffered by water, I am on the path of him that hath no boat. O thou who
+bringest every drowning man to land, and who savest the man whose boat
+hath foundered, art thou going to let me perish?"
+
+And this peasant came a third time to lay his complaint [before Rensi],
+and he said, "O my Lord Rensi, the steward! Thou art Ra, the lord of
+heaven with thy great chiefs. The affairs of all men [are ruled by
+thee]. Thou art like the water-flood. Thou art Hep (the Nile-god) who
+maketh green the fields, and who maketh the islands that are deserts to
+become productive. Exterminate the robber, be thou the advocate of those
+who are in misery, and be not towards the petitioner like the
+water-flood that sweepeth him away. Take heed to thyself likewise, for
+eternity cometh, and behave in such a way that the proverb,
+'Righteousness (or truth) is the breath of the nostrils,' may be
+applicable unto thee. Punish those who are deserving of punishment, and
+then these shall be like unto thee in dispensing justice. Do not the
+small scales weigh incorrectly? Doth not the large balance incline to
+one side? In such cases is not Thoth merciful? When thou doest acts of
+injustice thou becomest the second of these three, and if these be
+merciful thou also mayest be merciful. Answer not good with evil, and do
+not set one thing in the place of another. Speech flourisheth more than
+the _senmit_ plants, and groweth stronger than the smell of the same.
+Make no answer to it whilst thou pourest out acts of injustice, to make
+to grow apparel, which three ... will cause him to make. [If] thou
+workest the steering pole against the sail (?), the flood shall gather
+strength against the doing of what is right. Take good heed to thyself
+and set thyself on the mat (?) on the look-out place. The equilibrium of
+the earth is maintained by the doing of what is right. Tell not lies,
+for thou art a great man. Act not in a light manner, for thou art a man
+of solid worth. Tell not lies, for thou art a pair of scales. Make no
+mistake [in thy weighing], for thou art a correct reckoner (?). Observe!
+Thou art all of a piece with the pair of scales. If they weigh
+incorrectly, thou also shalt act falsely. Let not the boat run aground
+when thou art working the steering pole ... the look-out place. When
+thou hast to proceed against one who hath carried off something, take
+thou nothing, for behold, the great man ceaseth to be a great man when
+he is avaricious. Thy tongue is the pointer of the scales; thy heart is
+the weight; thy lips are the two arms of the scales. If thou coverest
+thy face so as not to see the doer of violent deeds, who is there [left]
+to repress lawless deeds? Observe! Thou art like a poor man for the man
+who washeth clothes, who is avaricious and destroyeth kindly feeling
+(?). He who forsaketh the friend who endoweth him for the sake of his
+client is his brother, who hath come and brought him a gift. Observe!
+Thou art a ferryman who ferriest over the stream only the man who
+possesseth the proper fare, whose integrity is well attested (?).
+Observe! Thou art like the overseer of a granary who doth not at once
+permit to pass him that cometh empty. Observe! Thou art among men like a
+bird of prey that liveth upon weak little birds. Observe! Thou art like
+the cook whose sole joy is to kill, whom no creature escapeth. Observe!
+Thou art like a shepherd who is careless about the loss of his sheep
+through the rapacious crocodile; thou never countest [thy sheep]. Would
+that thou wouldst make evil and rapacious men to be fewer! Safety hath
+departed from [every] town throughout the land. Thou shouldst hear, but
+most assuredly thou hearest not! Why hast thou not heard that I have
+this day driven back the rapacious man? When the crocodile pursueth....
+How long is this condition of thine to last? Truth which is concealed
+shall be found, and falsehood shall perish. Do not imagine that thou art
+master of to-morrow, which hath not yet come, for the evils which it may
+bring with it are unknown."
+
+And behold, when this peasant had said these things to Rensi, the son
+of Meru, the steward, at the entrance to the hall of the palace, Rensi
+caused two men with leather whips to seize him, and they beat him in
+every member of his body. Then this peasant said: "The son of Meru hath
+made a mistake. His face is blind in respect of what he seeth, he is
+deaf in respect of what he heareth, and he is forgetting that which he
+ought to remember. Observe! Thou art like unto a town that hath no
+governor, and a community that hath no chief, and a ship that hath no
+captain, and a body of men who have no guide. Observe! Thou art like a
+high official who is a thief, a governor of a town who taketh [bribes],
+and the overseer of a province who hath been appointed to suppress
+robbery, but who hath become the captain of those who practise it."
+
+And this peasant came a fourth time to lay his complaint before Rensi,
+and he met him as he was coming out from the door of the temple of the
+god Herushefit, and said, "O thou who art praised, the god Herushefit,
+from whose house thou comest forth, praiseth thee. When well-doing
+perisheth, and there is none who seeketh to prevent its destruction,
+falsehood maketh itself seen boldly in the land. If it happen that the
+ferry-boat is not brought for thee to cross the stream in, how wilt thou
+be able to cross the stream? If thou hast to cross the stream in thy
+sandals, is thy crossing pleasant? Assuredly it is not! What man is
+there who continueth to sleep until it is broad daylight? [This habit]
+destroyeth the marching by night, and the travelling by day, and the
+possibility of a man profiting by his good luck, in very truth. Observe!
+One cannot tell thee sufficiently often that 'Compassion hath departed
+from thee.' And behold, how the oppressed man whom thou hast destroyed
+complaineth! Observe! Thou art like unto a man of the chase who would
+satisfy his craving for bold deeds, who determineth to do what he
+wisheth, to spear the hippopotamus, to shoot the wild bull, to catch
+fish, and to catch birds in his nets. He who is without hastiness will
+not speak without due thought. He whose habit is to ponder deeply will
+not be light-minded. Apply thy heart earnestly and thou shalt know the
+truth. Pursue diligently the course which thou hast chosen, and let him
+that heareth the plaintiff act rightly. He who followeth a right course
+of action will not treat a plaintiff wrongly. When the arm is brought,
+and when the two eyes see, and when the heart is of good courage, boast
+not loudly in proportion to thy strength, in order that calamity may not
+come unto thee. He who passeth by [his] fate halteth between two
+opinions. The man who eateth tasteth [his food], the man who is spoken
+to answereth, the man who sleepeth seeth visions, but nothing can resist
+the presiding judge when he is the pilot of the doer [of evil]. Observe,
+O stupid man, thou art apprehended. Observe, O ignorant man, thou art
+freely discussed. Observe, too, that men intrude upon thy most private
+moments. Steersman, let not thy boat run aground. Nourisher [of men],
+let not men die. Destroyer [of men], let not men perish. Shadow, let not
+men perish through the burning heat. Place of refuge, let not the
+crocodile commit ravages. It is now four times that I have laid my
+complaint before thee. How much more time shall I spend in doing this?"
+
+This peasant came a fifth time to make his complaint, and said, "O my
+lord steward, the fisherman with a _khut_ instrument ..., the fisherman
+with a ... killeth _i_-fish, the fisherman with a harpoon speareth the
+_aubbu_ fish, the fisherman with a _tchabhu_ instrument catcheth the
+_paqru_ fish, and the common fishermen are always drawing fish from the
+river. Observe! Thou art even as they. Wrest not the goods of the poor
+man from him. The helpless man thou knowest him. The goods of the poor
+man are the breath of his life; to seize them and carry them off from
+him is to block up his nostrils. Thou art committed to the hearing of a
+case and to the judging between two parties at law, so that thou mayest
+suppress the robber; but, verily, what thou doest is to support the
+thief. The people love thee, and yet thou art a law-breaker. Thou hast
+been set as a dam before the man of misery, take heed that he is not
+drowned. Verily, thou art like a lake to him, O thou who flowest
+quickly."
+
+This peasant came the sixth time to lay his complaint [before Rensi],
+and said, "O my lord steward ... who makest truth to be, who makest
+happiness (or, what is good) to be, who destroyest [all evil]; thou art
+like unto the satiety that cometh to put an end to hunger, thou art like
+unto the raiment that cometh to do away nakedness; thou art like unto
+the heavens that become calm after a violent storm and refresh with
+warmth those who are cold; thou art like unto the fire that cooketh that
+which is raw, and thou art like unto the water that quencheth the
+thirst. Yet look round about thee! He who ought to make a division
+fairly is a robber. He who ought to make everyone to be satisfied hath
+been the cause of the trouble. He who ought to be the source of healing
+is one of those who cause sicknesses. The transgressor diminisheth the
+truth. He who filleth well the right measure acteth rightly, provided
+that he giveth neither too little nor too much. If an offering be
+brought unto thee, do thou share it with thy brother (or neighbour), for
+that which is given in charity is free from after-thought (?). The man
+who is dissatisfied induceth separation, and the man who hath been
+condemned bringeth on schisms, even before one can know what is in his
+mind. When thou hast arrived at a decision delay not in declaring it.
+Who keepeth within him that which he can eject?... When a boat cometh
+into port it is unloaded, and the freight thereof is landed everywhere
+on the quay. It is [well] known that thou hast been educated, and
+trained, and experienced, but behold, it is not that thou mayest rob
+[the people]. Nevertheless thou dost [rob them] just as other people do,
+and those who are found about thee are thieves (?). Thou who shouldst be
+the most upright man of all the people art the greatest transgressor in
+the whole country. [Thou art] the wicked gardener who watereth his plot
+of ground with evil deeds in order to make his plot to tell lies, so
+that he may flood the town (or estate) with evil deeds (or calamities)."
+
+This peasant came the seventh time in order to lay his complaint [before
+Rensi], and said, "O my lord steward, thou art the steering pole of the
+whole land, and the land saileth according to thy command. Thou art the
+second (or counterpart) of Thoth, who judgeth impartially. My lord,
+permit thou a man to appeal to thee in respect of his cause which is
+righteous. Let not thy heart fight against it, for it is unseemly for
+thee to do so; [if thou doest this] thou of the broad face wilt become
+evil-hearted. Curse not the thing that hath not yet taken place, and
+rejoice not over that which hath not yet come to pass. The tolerant
+judge rejoiceth in showing kindness, and he withholdeth all action
+concerning a decision that hath been given, when he knoweth not what
+plan was in the heart. In the case of the judge who breaketh the Law,
+and overthroweth uprightness, the poor man cannot live [before him], for
+the judge plundereth him, and the truth saluteth him not. But my body is
+full, and my heart is overloaded, and the expression thereof cometh
+forth from my body by reason of the condition of the same. [When] there
+is a breach in the dam the water poureth out through it: even so is my
+mouth opened and it uttereth speech. I have now emptied myself, I have
+poured out what I had to pour out, I have unburdened my body, I have
+finished washing my linen. What I had to say before thee is said, my
+misery hath been fully set out before thee; now what hast thou to say in
+excuse (or apology)? Thy lazy cowardice hath been the cause of thy sin,
+thine avarice hath rendered thee stupid, and thy gluttony hath been
+thine enemy. Thinkest thou that thou wilt never find another peasant
+like unto me? If he hath a complaint to make thinkest thou that he will
+not stand, if he is a lazy man, at the door of his house? He whom thou
+forcest to speak will not remain silent. He whom thou forcest to wake up
+will not remain asleep. The faces which thou makest keen will not remain
+stupid. The mouth which thou openest will not remain closed. He whom
+thou makest intelligent will not remain ignorant. He whom thou
+instructest will not remain a fool. These are they who destroy evils.
+These are the officials, the lords of what is good. These are the
+crafts-folk who make what existeth. These are they who put on their
+bodies again the heads that have been cut off."
+
+This peasant came the eighth time to lay his complaint [before Rensi],
+and said, "O my lord steward, a man falleth because of covetousness. The
+avaricious man hath no aim, for his aim is frustrated. Thy heart is
+avaricious, which befitteth thee not. Thou plunderest, and thy plunder
+is no use to thee. And yet formerly thou didst permit a man to enjoy
+that to which he had good right! Thy daily bread is in thy house, thy
+belly is filled, grain overfloweth [in thy granaries], and the overflow
+perisheth and is wasted. The officials who have been appointed to
+suppress acts of injustice have been rapacious robbers, and the
+officials who have been appointed to stamp out falsehood have become
+hiding-places for those who work iniquity. It is not fear of thee that
+hath driven me to make my complaint to thee, for thou dost not
+understand my mind (or heart). The man who is silent and who turneth
+back in order to bring his miserable state [before thee] is not afraid
+to place it before thee, and his brother doth not bring [gifts] from the
+interior of [his quarter]. Thy estates are in the fields, thy food is on
+[thy] territory, and thy bread is in the storehouse, yet the officials
+make gifts to thee and thou seizest them. Art thou not then a robber?
+Will not the men who plunder hasten with thee to the divisions of the
+fields? Perform the truth for the Lord of Truth, who possesseth the real
+truth. Thou writing reed, thou roll of papyrus, thou palette, thou
+Thoth, thou art remote from acts of justice. O Good One, thou art still
+goodness. O Good One, thou art truly good. Truth endureth for ever. It
+goeth down to the grave with those who perform truth, it is laid in the
+coffin and is buried in the earth; its name is never removed from the
+earth, and its name is remembered on earth for good (or blessing). That
+is the ordinance of the word of God. If it be a matter of a hand-balance
+it never goeth askew; if it be a matter of a large pair of scales, the
+standard thereof never inclineth to one side. Whether it be I who come,
+or another, verily thou must make speech, but do not answer whether thou
+speakest to one who ought to hold his peace, or whether thou seizest one
+who cannot seize thee. Thou art not merciful, thou art not considerate.
+Thou hast not withdrawn thyself, thou hast not gone afar off. But thou
+hast not in any way given in respect of me any judgment in accordance
+with the command, which came forth from the mouth of Ra himself, saying,
+'Speak the truth, perform the truth, for truth is great, mighty, and
+everlasting. When thou performest the truth thou wilt find its virtues
+(?), and it will lead thee to the state of being blessed (?). If the
+hand-balance is askew, the pans of the balance, which perform the
+weighing, hang crookedly, and a correct weighing cannot be carried out,
+and the result is a false one; even so the result of wickedness is
+wickedness.'"
+
+This peasant came the ninth time to lay his complaint [before Rensi],
+and said, "The great balance of men is their tongues, and all the rest
+is put to the test by the hand balance. When thou punishest the man who
+ought to be punished, the act telleth in thy favour. [When he doeth not
+this] falsehood becometh his possession, truth turneth away from before
+him, his goods are falsehood, truth forsaketh him, and supporteth him
+not. If falsehood advanceth, she maketh a mistake, and goeth not over
+with the ferry-boat [to the Island of Osiris]. The man with whom
+falsehood prevaileth hath no children and no heirs upon the earth. The
+man in whose boat falsehood saileth never reacheth land, and his boat
+never cometh into port. Be not heavy, but at the same time do not be too
+light. Be not slow, but at the same time be not too quick. Rage not at
+the man who is listening to thee. Cover not over thy face before the man
+with whom thou art acquainted. Make not blind thy face towards the man
+who is looking at thee. Thrust not aside the suppliant as thou goest
+down. Be not indolent in making known thy decision. Do [good] unto him
+that will do [good] unto thee. Hearken not unto the cry of the mob, who
+say, 'A man will assuredly cry out when his case is really righteous.'
+There is no yesterday for the indolent man, there is no friend for the
+man who is deaf to [the words of] truth, and there is no day of
+rejoicing for the avaricious man. The informer becometh a poor man, and
+the poor man becometh a beggar, and the unfriendly man becometh a dead
+person. Observe now, I have laid my complaint before thee, but thou wilt
+not hearken unto it; I shall now depart, and make my complaint against
+thee to Anubis."
+
+Then Rensi, the son of Meru, the steward, caused two of his servants to
+go and bring back the peasant. Now this peasant was afraid, for he
+believed that he would be beaten severely because of the words which he
+had spoken to him. And this peasant said, "This is [like] the coming of
+the thirsty man to salt tears, and the taking of the mouth of the
+suckling child to the breast of the woman that is dry. That the sight of
+which is longed for cometh not, and only death approacheth."
+
+Then Rensi, the son of Meru, the steward, said, "Be not afraid, O
+peasant, for behold, thou shalt dwell with me." Then this peasant swore
+an oath, saying, "Assuredly I will eat of thy bread, and drink of thy
+beer for ever." Then Rensi, the son of Meru, the steward, said, "Come
+hither, however, so that thou mayest hear thy petitions"; and he caused
+to be [written] on a roll of new papyrus all the complaints which this
+peasant had made, each complaint according to its day. And Rensi, the
+son of Meru, the steward, sent the papyrus to the King of the South, the
+King of the North, Nebkaura, whose word is truth, and it pleased the
+heart of His Majesty more than anything else in the whole land. And His
+Majesty said, "Pass judgment on thyself, O son of Meru." And Rensi, the
+son of Meru, the steward, despatched two men to bring him back. And he
+was brought back, and an embassy was despatched to Sekhet Hemat.... Six
+persons, besides ... his grain, and his millet, and his asses, and his
+dogs.... [The remaining lines are mutilated, but the words which are
+visible make it certain that Tehutinekht the thief was punished, and
+that he was made to restore to the peasant everything which he had
+stolen from him.]
+
+
+            THE JOURNEY OF THE PRIEST UNU-AMEN INTO SYRIA
+           TO BUY CEDAR WOOD TO MAKE A NEW BOAT FOR AMEN-RA
+
+The text of this narrative is written in the hieratic character upon a
+papyrus preserved in St. Petersburg; it gives an excellent description
+of the troubles that befell the priest Unu-Amen during his journey into
+Syria in the second half of the eleventh century before Christ. The text
+reads:
+
+On the eighteenth day of the third month of the season of the
+Inundation, of the fifth year, Unu-Amen, the senior priest of the Hait
+chamber of the house of Amen, the Lord of the thrones of the Two Lands,
+set out on his journey to bring back wood for the great and holy Boat of
+Amen-Ra, the King of the Gods, which is called "User-hat," and floateth
+on the canal of Amen. On the day wherein I arrived at Tchan (Tanis or
+Zoan), the territory of Nessubanebtet (_i.e._ King Smendes) and
+Thent-Amen, I delivered unto them the credentials which I had received
+from Amen-Ra, the King of the Gods, and when they had had my letters
+read before them, they said, "We will certainly do whatsoever Amen-Ra,
+the King of the Gods, our Lord, commandeth." And I lived in that place
+until the fourth month of the season of the Inundation, and I abode in
+the palace at Zoan. Then Nessubanebtet and Thent-Amen despatched me with
+the captain of the large ship called Menkabuta, and I set sail on the
+sea of Kharu (Syria) on the first day of the fourth month of the Season
+of the Inundation. I arrived at Dhir, a city of Tchakaru, and Badhilu,
+its prince, made his servants bring me bread-cakes by the ten thousand,
+and a large jar of wine, and a leg of beef. And a man who belonged to
+the crew of my boat ran away, having stolen vessels of gold that weighed
+five _teben_, and four vessels of silver that weighed twenty _teben_,
+and silver in a leather bag that weighed eleven _teben_; thus he stole
+five _teben_ of gold and thirty-one _teben_ of silver.
+
+On the following morning I rose up, and I went to the place where the
+prince of the country was, and I said unto him, "I have been robbed in
+thy port. Since thou art the prince of this land, and the leader
+thereof, thou must make search and find out what hath become of my
+money. I swear unto thee that the money [once] belonged to Amen-Ra, King
+of the Gods, the Lord of the Two Lands; it belonged to Nessubanebtet, it
+belonged to my lord Her-Heru, and to the other great kings of Egypt, but
+it now belongeth to Uartha, and to Makamaru, and to Tchakar-Bal, Prince
+of Kepuna (Byblos)." And he said unto me, "Be angry or be pleased, [as
+thou likest], but, behold, I know absolutely nothing about the matter of
+which thou speakest unto me. Had the thief been a man who was a subject
+of mine, who had gone down into thy ship and stolen thy money, I would
+in that case have made good thy loss from the moneys in my own treasury,
+until such time as it had been found out who it was that robbed thee,
+and what his name was, but the thief who hath robbed thee belongeth to
+thine own ship. Yet tarry here for a few days, and stay with me, so that
+I may seek him out." So I tarried there for nine days, and my ship lay
+at anchor in his port. And I went to him and I said unto him, "Verily
+thou hast not found my money, [but I must depart] with the captain of
+the ship and with those who are travelling with him." ... [The text here
+is mutilated, but from the fragments of the lines that remain it seems
+clear that Unu-Amen left the port of Dhir, and proceeded in his ship to
+Tyre. After a short stay there he left Tyre very early one morning and
+sailed to Kepuna (Byblos), so that he might have an interview with the
+governor of that town, who was called Tchakar-Bal. During his interview
+with Tchakar-Bal the governor of Tyre produced a bag containing thirty
+_teben_ of silver, and Unu-Amen promptly seized it, and declared that he
+intended to keep it until his own money which had been stolen was
+returned to him. Whilst Unu-Amen was at Byblos he buried in some secret
+place the image of the god Amen and the amulets belonging to it, which
+he had brought with him to protect him and to guide him on his way. The
+name of this image was "Amen-ta-mat." The text then proceeds in a
+connected form thus:]
+
+And I passed nineteen days in the port of Byblos, and the governor
+passed his days in sending messages to me each day, saying, "Get thee
+gone out of my harbour." Now on one occasion when he was making an
+offering to his gods, the god took possession of a certain young chief
+of his chiefs, and he caused him to fall into a fit of frenzy, and the
+young man said, "Bring up the god.[1] Bring the messenger who hath
+possession of him. Make him to set out on his way. Make him to depart
+immediately." Now the man who had been seized with the fit of divine
+frenzy continued to be moved by the same during the night. And I found a
+certain ship, which was bound for Egypt, and when I had transferred to
+it all my property, I cast a glance at the darkness, saying, "If the
+darkness increaseth I will transfer the god to the ship also, and not
+permit any other eye whatsoever to look upon him." Then the
+superintendent of the harbour came unto me, saying, "Tarry thou here
+until to-morrow morning, according to the orders of the governor." And I
+said unto him, "Art not thou thyself he who hath passed his days in
+coming to me daily and saying, 'Get thee gone out of my harbour?' Dost
+thou not say, 'Tarry here,' so that I may let the ship which I have
+found [bound for Egypt] depart, when thou wilt again come and say,
+'Haste thee to be gone'?"
+
+[Footnote 1: _i.e._ the figure of Amen-ta-mat.]
+
+And the superintendent of the harbour turned away and departed, and told
+the governor what I had said. And the governor sent a message to the
+captain of the ship bound for Egypt, saying, "Tarry till the morning;
+these are the orders of the governor." And when the morning had come,
+the governor sent a messenger, who took me to the place where offerings
+were being made to the god in the fortress wherein the governor lived on
+the sea coast. And I found him seated in his upper chamber, and he was
+reclining with his back towards an opening in the wall, and the waves of
+the great Syrian sea were rolling in from seawards and breaking on the
+shore behind him. And I said unto him, "The grace of Amen [be with
+thee]!" And he said unto me, "Including this day, how long is it since
+thou camest from the place where Amen is?" And I said unto him, "Five
+months and one day, including to-day." And he said unto me, "Verily if
+that which thou sayest is true, where are the letters of Amen which
+ought to be in thy hand? Where are the letters of the high priest of
+Amen which ought to be in thy hand?"
+
+And I said unto him, "I gave them to Nessubanebtet and Thent-Amen." Then
+was he very angry indeed, and he said unto me, "Verily, there are
+neither letters nor writings in thy hands for us! Where is the ship made
+of acacia wood which Nessubanebtet gave unto thee? Where are his Syrian
+sailors? Did he not hand thee over to the captain of the ship so that
+after thou hadst started on thy journey they might kill thee and cast
+thee into the sea? Whose permission did they seek to attack the god? And
+indeed whose permission were they seeking before they attacked thee?"
+This is what he said unto me.
+
+And I said unto him, "The ship [wherein I sailed] was in very truth an
+Egyptian ship, and it had a crew of Egyptian sailors who sailed it on
+behalf of Nessubanebtet. There were no Syrian sailors placed on board of
+it by him." He said unto me, "I swear that there are twenty ships lying
+in my harbour, the captains of which are in partnership with
+Nessubanebtet. And as for the city of Sidon, whereto thou wishest to
+travel, I swear that there are there ten thousand other ships, the
+captains of which are in partnership with Uarkathar, and they are sailed
+for the benefit of his house." At this grave moment I held my peace. And
+he answered and said unto me, "On what matter of business hast thou come
+hither?" And I said unto him, "The matter concerning which I have come
+is wood for the great and holy Boat of Amen-Ra, the King of the Gods.
+What thy father did [for the god], and what thy father's father did for
+him, do thou also." That was what I said unto him. And he said unto me,
+"They certainly did do work for it (_i.e._ the boat). Give me a gift for
+my work for the boat, and then I also will work for it. Assuredly my
+father and my grandfather did do the work that was demanded of them,
+and Pharaoh, life, strength, and health be to him! caused six ships
+laden with the products of Egypt to come hither, and the contents
+thereof were unloaded into their storehouses. Now, thou must most
+certainly cause some goods to be brought and given to me for myself."
+
+Then he caused to be brought the books which his father had kept day by
+day, and he had them read out before me, and it was found that one
+thousand _teben_ of silver of all kinds were [entered] in his books. And
+he said unto me, "If the Ruler of Egypt had been the lord of my
+possessions, and if I had indeed been his servant, he would never have
+had silver and gold brought [to pay my father and my father's father]
+when he told them to carry out the commands of Amen. The instructions
+which they (_i.e._ Pharaoh) gave to my father were by no means the
+command of one who was their king. As for me, I am assuredly not thy
+servant, and indeed I am not the servant of him that made thee to set
+out on thy way. If I were to cry out now, and to shout to the cedars of
+Lebanon, the heavens would open, and the trees would be lying spread out
+on the sea-shore. I ask thee now to show me the sails which thou hast
+brought to carry thy ships which shall be loaded with thy timber to
+Egypt. And show me also the tackle with which thou wilt transfer to thy
+ships the trees which I shall cut down for thee for.... [Unless I make
+for thee the tackle] and the sails of thy ships, the tops will be too
+heavy, and they will snap off, and thou wilt perish in the midst of the
+sea, [especially if] Amen uttereth his voice in the sky,[1] and he
+unfettereth Sutekh[2] at the moment when he rageth. Now Amen hath
+assumed the overlordship of all lands, and he hath made himself their
+master, but first and foremost he is the overlord of Egypt, whence thou
+hast come. Excellent things have come forth from Egypt, and have reached
+even unto this place wherein I am; and moreover, knowledge (or learning)
+hath come forth therefrom, and hath reached even unto this place
+wherein I am. But of what use is this beggarly journey of thine which
+thou hast been made to take?"
+
+[Footnote 1: _i.e._ if there is thunder.]
+
+[Footnote 2: Here the Storm-god.]
+
+And I said unto him, "What a shameful thing [to say]! It is not a
+beggarly journey whereon I have been despatched by those among whom I
+live. And besides, assuredly there is not a single boat that floateth
+that doth not belong to Amen. To him belong the sea and the cedars of
+Lebanon, concerning which thou sayest, 'They are my property.' In
+Lebanon groweth [the wood] for the Boat Amen-userhat, the lord of boats.
+Amen-Ra, the King of the Gods, spake and told Her-Heru, my lord, to send
+me forth; and therefore he caused me to set out on my journey together
+with this great god.[1] Now behold, thou hast caused this great god to
+pass nine and twenty days here in a boat that is lying at anchor in thy
+harbour, for most assuredly thou didst know that he was resting here.
+Amen is now what he hath always been, and yet thou wouldst dare to stand
+up and haggle about the [cedars of] Lebanon with the god who is their
+lord! And as concerning what thou hast spoken, saying, 'The kings of
+Egypt in former times caused silver and gold to be brought [to my father
+and father's father, thou art mistaken].' Since they had bestowed upon
+them life and health, they would never have caused gold and silver to be
+brought to them; but they might have caused gold and silver to be
+brought to thy fathers instead of life and health. And Amen-Ra, the King
+of the Gods, is the Lord of life and health. He was the god of thy
+fathers, and they served him all their lives, and made offerings unto
+him, and indeed thou thyself art a servant of Amen. If now thou wilt say
+unto Amen, 'I will perform thy commands, I will perform thy commands,'
+and wilt bring this business to a prosperous ending, thou shalt live,
+thou shalt be strong, thou shalt be healthy, and thou shalt rule thy
+country to its uttermost limits wisely and well, and thou shalt do good
+to thy people. But take good heed that thou lovest not the possessions
+of Amen-Ra, the King of the Gods, for the lion loveth the things that
+belong unto him. And now, I pray thee to allow my scribe to be summoned
+to me, and I will send him to Nessubanebtet and Thent-Amen, the local
+governors whom Amen hath appointed to rule the northern portion of his
+land, and they will send to me everything which I shall tell them to
+send to me, saying, 'Let such and such a thing be brought,' until such
+time as I can make the journey to the South (_i.e._ to Egypt), when I
+will have thy miserable dross brought to thee, even to the uttermost
+portion thereof, in very truth." That was what I said unto him.
+
+[Footnote 1: _i.e._ the figure of Amen already referred to.]
+
+And he gave my letter into the hand of his ambassador. And he loaded up
+on a ship wood for the fore part and wood for the hind part [of the Boat
+of Amen], and four other trunks of cedar trees which had been cut down,
+in all seven trunks, and he despatched them to Egypt. And his ambassador
+departed to Egypt, and he returned to me in Syria in the first month of
+the winter season (November-December). And Nessubanebtet and Thent-Amen
+sent to me five vessels of gold, five vessels of silver, ten pieces of
+byssus, each sufficiently large to make a suit of raiment, five hundred
+rolls of fine papyrus, five hundred hides of oxen, five hundred ropes,
+twenty sacks of lentils, and thirty vessels full of dried fish. And for
+my personal use they sent to me five pieces of byssus, each sufficiently
+large to make a suit of raiment, a sack of lentils, and five vessels
+full of dried fish. Then the Governor was exceedingly glad and rejoiced
+greatly, and he sent three hundred men and three hundred oxen [to
+Lebanon] to cut down the cedar trees, and he appointed overseers to
+direct them. And they cut down the trees, the trunks of which lay there
+during the whole of the winter season. And when the third month of the
+summer season had come, they dragged the tree trunks down to the
+sea-shore. And the Governor came out of his palace, and took up his
+stand before the trunks, and he sent a message to me, saying, "Come."
+Now as I was passing close by him, the shadow of his umbrella fell upon
+me, whereupon Pen-Amen, an officer of his bodyguard, placed himself
+between him and me, saying, "The shadow of Pharaoh, life, strength, and
+health, be to him! thy Lord, falleth upon thee."[1] And the Governor
+was wroth with Pen-Amen, and he said, "Let him alone." Therefore I
+walked close to him.
+
+[Footnote 1: Pen-Amen means to say that as the shadow of the Governor
+had fallen upon the Egyptian, Unu-Amen was henceforth his servant. The
+shadow of a man was supposed to carry with it some of the vital power
+and authority of the man.]
+
+And the Governor answered and said unto me, "Behold, the orders [of
+Pharaoh] which my fathers carried out in times of old, I also have
+carried out, notwithstanding the fact that thou hast not done for me
+what thy fathers were wont to do for me. However, look for thyself, and
+take note that the last of the cedar trunks hath arrived, and here it
+lieth. Do now whatsoever thou pleaseth with them, and take steps to load
+them into ships, for assuredly they are given to thee as a gift. I beg
+thee to pay no heed to the terror of the sea voyage, but if thou
+persistest in contemplating [with fear] the sea voyage, thou must also
+contemplate [with fear] the terror of me [if thou tarriest here].
+Certainly I have not treated thee as the envoys of Kha-em-Uast[1] were
+treated here, for they were made to pass seventeen (or fifteen) years in
+this country, and they died here."[2]
+
+[Footnote 1: Otherwise known as Rameses IX, a king of the twentieth
+dynasty.]
+
+[Footnote 2: _i.e._ they were kept prisoners in Syria until their
+death.]
+
+Then the Governor spake to the officer of his bodyguard, saying, "Lay
+hands on him, and take him to see the tombs wherein they lie." And I
+said unto him, "Far be it from me to look upon such [ill-omened] things!
+As concerning the messengers of Kha-em-Uast, the men whom he sent unto
+thee as ambassadors were merely [officials] of his, and there was no god
+with his ambassadors, and so thou sayest, 'Make haste to look upon thy
+colleagues.' Behold, wouldst thou not have greater pleasure, and
+shouldst thou not [instead of saying such things] cause to be made a
+stele whereon should be said by thee:
+
+"Amen-Ra, the King of the Gods, sent to me Amen-ta-mat, his divine
+ambassador, together with Unu-Amen, his human ambassador, in quest of
+trunks of cedar wood for the Great and Holy Boat of Amen-Ra, the King
+of the Gods. And I cut down cedar trees, and I loaded them into ships. I
+provided the ships myself, and I manned them with my own sailors, and I
+made them to arrive in Egypt that they might bespeak [from the god for
+me] ten thousand years of life, in addition to the span of life which
+was decreed for me. And this petition hath been granted.
+
+"[And wouldst thou not rather] that, after the lapse of time, when
+another ambassador came from the land of Egypt who understood this
+writing, he should utter thy name which should be on the stele, and pray
+that thou shouldst receive water in Amentet, even like the gods who
+subsist?"
+
+And he said unto me, "These words which thou hast spoken unto me are of
+a certainty a great testimony." And I said unto him, "Now, as concerning
+the multitude of words which thou hast spoken unto me: As soon as I
+arrive at the place where the First Prophet (_i.e._ Her-Heru) of Amen
+dwelleth, and he knoweth [how thou hast] performed the commands of the
+God [Amen], he will cause to be conveyed to thee [a gift of] certain
+things." Then I walked down to the beach, to the place where the trunks
+of cedar had been lying, and I saw eleven ships [ready] to put out to
+sea; and they belonged to Tchakar-Bal. [And the governor sent out an
+order] saying, "Stop him, and do not let any ship with him on board
+[depart] to the land of Egypt." Then I sat myself down and wept. And the
+scribe of the Governor came out to me, and said unto me, "What aileth
+thee?" And I said unto him, "Consider the _kashu_ birds that fly to
+Egypt again and again! And consider how they flock to the cool water
+brooks! Until the coming of whom must I remain cast aside hither?
+Assuredly thou seest those who have come to prevent my departure a
+second time."
+
+Then [the scribe] went away and told the Governor what I had said; and
+the Governor shed tears because of the words that had been repeated to
+him, for they were full of pain. And he caused the scribe to come out to
+me again, and he brought with him two skins [full] of wine and a goat.
+And he caused to be brought out to me Thentmut, an Egyptian singing
+woman who lived in his house, and he said to her, "Sing to him, and let
+not the cares of his business lay hold upon his heart." And to me he
+sent a message, saying, "Eat and drink, and let not business lay hold
+upon thy heart. Thou shalt hear everything which I have to say unto thee
+to-morrow morning."
+
+And when the morning had come, he caused [the inhabitants of the town]
+to be assembled on the quay, and having stood up in their midst, he said
+to the Tchakaru, "For what purpose have ye come hither?" And they said
+unto him, "We have come hither seeking for the ships which have been
+broken and dashed to pieces, that is to say, the ships which thou didst
+despatch to Egypt, with our unfortunate fellow-sailors in them." And he
+said unto them, "I know not how to detain the ambassador of Amen in my
+country any longer. I beg of you to let me send him away, and then do ye
+pursue him, and prevent him [from escaping]." And he made me embark in a
+ship, and sent me forth from the sea-coast, and the winds drove me
+ashore to the land of Alasu (Cyprus?). And the people of the city came
+forth to slay me, and I was dragged along in their midst to the place
+where their queen Hathaba lived; and I met her when she was coming forth
+from one house to go into another. Then I cried out in entreaty to her,
+and I said unto the people who were standing about her, "Surely there
+must be among you someone who understandeth the language of Egypt." And
+one of them said, "I understand the speech [of Egypt]." Then I said unto
+him, "Tell my Lady these words: I have heard it said far from here, even
+in the city of [Thebes], the place where Amen dwelleth, that wrong is
+done in every city, and that only in the land of Alasu (Cyprus?) is
+right done. And yet wrong is done here every day!" And she said, "What
+is it that thou really wishest to say?" I said unto her, "Now that the
+angry sea and the winds have cast me up on the land wherein thou
+dwellest, thou wilt surely not permit these men who have received me to
+slay me! Moreover, I am an ambassador of Amen. And consider carefully,
+for I am a man who will be searched for every day. And as for the
+sailors of Byblos whom they wish to kill, if their lord findeth ten of
+thy sailors he will assuredly slay them." Then she caused her people to
+be called off me, and they were made to stand still, and she said unto
+me, "Lie down and sleep...." [The rest of the narrative is wanting].
+
+
+
+
+                              CHAPTER XI
+
+                              FAIRY TALES
+
+
+One of the most interesting tales that have come down to us in Egyptian
+dress is the tale commonly called the "Tale of the Two Brothers." It is
+found written in the hieratic character upon a papyrus preserved in the
+British Museum (D'Orbiney, No. 10,183), and the form which the story has
+there is that which was current under the nineteenth dynasty, about 1300
+B.C. The two principal male characters in the story, Anpu and Bata, were
+originally gods, but in the hands of the Egyptian story-teller they
+became men, and their deeds were treated in such a way as to form an
+interesting fairy story. It is beyond the scope of this little book to
+treat of the mythological ideas that underlie certain parts of the
+narrative, and we therefore proceed to give a rendering of this very
+curious and important "fairy tale."
+
+[Illustration: A Page of the Hieratic Text of the Tale of Two Brothers.]
+
+It is said that there were two brothers, [the children] of one mother
+and of one father; the name of the elder was Anpu, and Bata was the name
+of the younger. Anpu had a house and a wife, and Bata lived with him
+like a younger brother. It was Bata who made the clothes; he tended and
+herded his cattle in the fields, he ploughed the land, he did the hard
+work during the time of harvest, and he kept the account of everything
+that related to the fields. And Bata was a most excellent farmer, and
+his like there was not in the whole country-side; and behold, the power
+of the God was in him. And very many days passed during which Anpu's
+young brother tended his flocks and herds daily, and he returned to his
+house each evening loaded with field produce of every kind. And when he
+had returned from the fields, he set [food] before his elder brother,
+who sat with his wife drinking and eating, and then Bata went out to the
+byre and [slept] with the cattle. On the following morning as soon as it
+was day, Bata took bread-cakes newly baked, and set them before Anpu,
+who gave him food to take with him to the fields. Then Bata drove out
+his cattle into the fields to feed, and [as] he walked behind them they
+said unto him, "The pasturage is good in such and such a place," and he
+listened to their voices, and took them where they wished to go. Thus
+the cattle in Bata's charge became exceedingly fine, and their calves
+doubled in number, and they multiplied exceedingly. And when it was the
+season for ploughing Anpu said unto Bata, "Come, let us get our teams
+ready for ploughing the fields, and our implements, for the ground hath
+appeared,[1] and it is in the proper condition for the plough. Go to the
+fields and take the seed-corn with thee to-day, and at daybreak
+to-morrow we will do the ploughing"; this is what he said to him. And
+Bata did everything which Anpu had told him to do. The next morning, as
+soon as it was daylight, the two brothers went into the fields with
+their teams and their ploughs, and they ploughed the land, and they were
+exceedingly happy as they ploughed, from the beginning of their work to
+the very end thereof.
+
+[Footnote 1: _i.e._ the waters of the Inundation had subsided, leaving
+the ground visible.]
+
+Now when the two brothers had been living in this way for a considerable
+time, they were in the fields one day [ploughing], and Anpu said to
+Bata, "Run back to the farm and fetch some [more] seed corn." And Bata
+did so, and when he arrived there he found his brother's wife seated
+dressing her hair. And he said to her, "Get up and give me some seed
+corn that I may hurry back to the fields, for Anpu ordered me not to
+loiter on the way." Anpu's wife said to him, "Go thyself to the grain
+shed, and open the bin, and take out from it as much corn as thou
+wishest; I could fetch it for thee myself, only I am afraid that my hair
+would fall down on the way." Then the young man went to the bin, and
+filled a very large jar full of grain, for it was his desire to carry
+off a large quantity of seed corn, and he lifted up on his shoulders the
+pot, which was filled full of wheat and barley, and came out of the shed
+with it. And Anpu's wife said to him, "How much grain hast thou on thy
+shoulders?" And Bata said to her, "Three measures of barley and two
+measures of wheat, in all five measures of grain; that is what I have on
+my shoulders." These were the words which he spake to her. And she said
+to him, "How strong thou art! I have been observing thy vigorousness day
+by day." And her heart inclined to him, and she entreated him to stay
+with her, promising to give him beautiful apparel if he would do so.
+Then the young man became filled with fury like a panther of the south
+because of her words, and when she saw how angry he was she became
+terribly afraid. And he said to her, "Verily thou art to me as my
+mother, and thy husband is as my father, and being my elder brother he
+hath provided me with the means of living. Thou hast said unto me what
+ought not to have been said, and I pray thee not to repeat it. On my
+part I shall tell no man of it, and on thine thou must never declare the
+matter to man or woman." Then Bata took up his load on his shoulders,
+and departed to the fields. And when he arrived at the place where his
+elder brother was they continued their ploughing and laboured diligently
+at their work.
+
+And when the evening was come the elder brother returned to his house.
+And having loaded himself with the products of the fields, Bata drove
+his flocks and herds back to the farm and put them in their enclosures.
+
+And behold, Anpu's wife was smitten with fear, because of the words
+which she had spoken to Bata, and she took some grease and a piece of
+linen, and she made herself to appear like a woman who had been
+assaulted, and who had been violently beaten by her assailant, for she
+wished to say to her husband, "Thy young brother hath beaten me sorely."
+And when Anpu returned in the evening according to his daily custom, and
+arrived at his house, he found his wife lying on the ground in the
+condition of one who had been assaulted with violence. She did not
+[appear to] pour water over his hands according to custom, she did not
+light a light before him; his house was in darkness, and she was lying
+prostrate and sick. And her husband said unto her, "Who hath been
+talking to thee?" And she said unto him, "No one hath been talking to me
+except thy young brother. When he came to fetch the seed corn he found
+me sitting alone, and he spake words of love to me, and he told me to
+tie up my hair. But I would not listen to him, and I said to him, 'Am I
+not like thy mother? Is not thy elder brother like thy father?' Then he
+was greatly afraid, and he beat me to prevent me from telling thee about
+this matter. Now, if thou dost not kill him I shall kill myself, for
+since I have complained to thee about his words, when he cometh back in
+the evening what he will do [to me] is manifest."
+
+Then the elder brother became like a panther of the southern desert with
+wrath. And he seized his dagger, and sharpened it, and went and stood
+behind the stable door, so that he might slay Bata when he returned in
+the evening and came to the byre to bring in his cattle. And when the
+sun was about to set Bata loaded himself with products of the field of
+every kind, according to his custom, [and returned to the farm]. And as
+he was coming back the cow that led the herd said to Bata as she was
+entering the byre, "Verily thy elder brother is waiting with his dagger
+to slay thee; flee thou from before him"; and Bata hearkened to the
+words of the leading cow. And when the second cow as she was about to
+enter into the byre spake unto him even as did the first cow, Bata
+looked under the door of the byre, and saw the feet of his elder brother
+as he stood behind the door with his dagger in his hand. Then he set
+down his load upon the ground, and he ran away as fast as he could run,
+and Anpu followed him grasping his dagger. And Bata cried out to
+Ra-Harmakhis (the Sun-god) and said, "O my fair Lord, thou art he who
+judgeth between the wrong and the right." And the god Ra hearkened unto
+all his words, and he caused a great stream to come into being, and to
+separate the two brothers, and the water was filled with crocodiles. Now
+Anpu was on one side of the stream and Bata on the other, and Anpu
+wrung his hands together in bitter wrath because he could not kill his
+brother. Then Bata cried out to Anpu on the other bank, saying, "Stay
+where thou art until daylight, and until the Disk (_i.e._ the Sun-god)
+riseth. I will enter into judgment with thee in his presence, for it is
+he who setteth right what is wrong. I shall never more live with thee,
+and I shall never again dwell in the place where thou art. I am going to
+the Valley of the Acacia."
+
+And when the day dawned, and there was light on the earth, and
+Ra-Harmakhis was shining, the two brothers looked at each other. And
+Bata spake unto Anpu, saying, "Why hast thou pursued me in this
+treacherous way, wishing to slay me without first hearing what I had to
+say? I am thy brother, younger than thou art, and thou art as a father
+and thy wife is as a mother to me. Is it not so? When thou didst send me
+to fetch seed corn for our work, it was thy wife who said, 'I pray thee
+to stay with me,' but behold, the facts have been misrepresented to
+thee, and the reverse of what happened hath been put before thee." Then
+Bata explained everything to Anpu, and made him to understand exactly
+what had taken place between him and his brother's wife. And Bata swore
+an oath by Ra-Harmakhis, saying, "By Ra-Harmakhis, to lie in wait for me
+and to pursue me, with thy knife in thy hand ready to slay me, was a
+wicked and abominable thing to do." And Bata took [from his side] the
+knife which he used in cutting reeds, and drove it into his body, and he
+sank down fainting upon the ground. Then Anpu cursed himself with bitter
+curses, and he lifted up his voice and wept; and he did not know how to
+cross over the stream to the bank where Bata was because of the
+crocodiles. And Bata cried out to him, saying, "Behold, thou art ready
+to remember against me one bad deed of mine, but thou dost not remember
+my good deeds, or even one of the many things that have been done for
+thee by me. Shame on thee! Get thee back to thy house and tend thine own
+cattle, for I will no longer stay with thee. I will depart to the Valley
+of the Acacia. But thou shalt come to minister to me, therefore take
+heed to what I say. Now know that certain things are about to happen to
+me. I am going to cast a spell on my heart, so that I may be able to
+place it on a flower of the Acacia tree. When this Acacia is cut down my
+heart shall fall to the ground, and thou shalt come to seek for it. Thou
+shalt pass seven years in seeking for it, but let not thy heart be sick
+with disappointment, for thou shalt find it. When thou findest it, place
+it in a vessel of cold water, and verily my heart shall live again, and
+shall make answer to him that attacketh me. And thou shalt know what
+hath happened to me [by the following sign]. A vessel of beer shall be
+placed in thy hand, and it shall froth and run over; and another vessel
+with wine in it shall be placed [in thy hand], and it shall become sour.
+Then make no tarrying, for indeed these things shall happen to thee." So
+the younger brother departed to the Valley of the Acacia, and the elder
+brother departed to his house. And Anpu's hand was laid upon his head,
+and he cast dust upon himself [in grief for Bata], and when he arrived
+at his house he slew his wife, and threw her to the dogs, and he sat
+down and mourned for his young brother.
+
+And when many days had passed, Bata was living alone in the Valley of
+the Acacia, and he spent his days in hunting the wild animals of the
+desert; and at night he slept under the Acacia, on the top of the
+flowers of which rested his heart. And after many days he built himself,
+with his own hand, a large house in the Valley of the Acacia, and it was
+filled with beautiful things of every kind, for he delighted in the
+possession of a house. And as he came forth [one day] from his house, he
+met the Company of the Gods, and they were on their way to work out
+their plans in their realm. And one of them said unto him, "Hail, Bata,
+thou Bull of the gods, hast thou not been living here alone since the
+time when thou didst forsake thy town through the wife of thy elder
+brother Anpu? Behold, his wife hath been slain [by him], and moreover
+thou hast made an adequate answer to the attack which he made upon
+thee"; and their hearts were very sore indeed for Bata. Then
+Ra-Harmakhis said unto Khnemu,[1] "Fashion a wife for Bata, so that
+thou, O Bata, mayest not dwell alone." And Khnemu made a wife to live
+with Bata, and her body was more beautiful than the body of any other
+woman in the whole country, and the essence of every god was in her; and
+the Seven Hathor Goddesses came to her, and they said, "She shall die by
+the sword." And Bata loved her most dearly, and she lived in his house,
+and he passed all his days in hunting the wild animals of the desert so
+that he might bring them and lay them before her. And he said to her,
+"Go not out of the house lest the River carry thee off, for I know not
+how to deliver thee from it. My heart is set upon the flower of the
+Acacia, and if any man find it I must do battle with him for it"; and he
+told her everything that had happened concerning his heart.
+
+[Footnote 1: The god who fashioned the bodies of men.]
+
+And many days afterwards, when Bata had gone out hunting as usual, the
+young woman went out of the house and walked under the Acacia tree,
+which was close by, and the River saw her, and sent its waters rolling
+after her; and she fled before them and ran away into her house. And the
+River said, "I love her," and the Acacia took to the River a lock of her
+hair, and the River carried it to Egypt, and cast it up on the bank at
+the place where the washermen washed the clothes of Pharaoh, life,
+strength, health [be to him]! And the odour of the lock of hair passed
+into the clothing of Pharaoh. Then the washermen of Pharaoh quarrelled
+among themselves, saying, "There is an odour [as of] perfumed oil in the
+clothes of Pharaoh." And quarrels among them went on daily, and at
+length they did not know what they were doing. And the overseer of the
+washermen of Pharaoh walked to the river bank, being exceedingly angry
+because of the quarrels that came before him daily, and he stood still
+on the spot that was exactly opposite to the lock of hair as it lay in
+the water. Then he sent a certain man into the water to fetch it, and
+when he brought it back, the overseer, finding that it had an
+exceedingly sweet odour, took it to Pharaoh. And the scribes and the
+magicians were summoned into the presence of Pharaoh, and they said to
+him, "This lock of hair belongeth to a maiden of Ra-Harmakhis, and the
+essence of every god is in her. It cometh to thee from a strange land
+as a salutation of praise to thee. We therefore pray thee send
+ambassadors into every land to seek her out. And as concerning the
+ambassador to the Valley of the Acacia, we beg thee to send a strong
+escort with him to fetch her." And His Majesty said unto them, "What we
+have decided is very good," and he despatched the ambassadors.
+
+And when many days had passed by, the ambassadors who had been
+despatched to foreign lands returned to make a report to His Majesty,
+but those who had gone to the Valley of the Acacia did not come back,
+for Bata had slain them, with the exception of one who returned to tell
+the matter to His Majesty. Then His Majesty despatched foot-soldiers and
+horsemen and charioteers to bring back the young woman, and there was
+also with them a woman who had in her hands beautiful trinkets of all
+kinds, such as are suitable for maidens, to give to the young woman. And
+this woman returned to Egypt with the young woman, and everyone in all
+parts of the country rejoiced at her arrival. And His Majesty loved her
+exceedingly, and he paid her homage as the Great August One, the Chief
+Wife. And he spake to her and made her tell him what had become of her
+husband, and she said to His Majesty, "I pray thee to cut down the
+Acacia Tree and then to destroy it." Then the King caused men and bowmen
+to set out with axes to cut down the Acacia, and when they arrived in
+the Valley of the Acacia, they cut down the flower on which was the
+heart of Bata, and he fell down dead at that very moment of evil.
+
+And on the following morning when the light had come upon the earth, and
+the Acacia had been cut down, Anpu, Bata's elder brother, went into his
+house and sat down, and he washed his hands; and one gave him a vessel
+of beer, and it frothed up, and the froth ran over, and one gave him
+another vessel containing wine, and it was sour. Then he grasped his
+staff, and [taking] his sandals, and his apparel, and his weapons which
+he used in fighting and hunting, he set out to march to the Valley of
+the Acacia. And when he arrived there he went into Bata's house, and he
+found his young brother there lying dead on his bed; and when he looked
+upon his young brother he wept on seeing that he was dead. Then he set
+out to seek for the heart of Bata, under the Acacia where he was wont to
+sleep at night, and he passed three years in seeking for it but found it
+not. And when the fourth year of his search had begun, his heart craved
+to return to Egypt, and he said, "I will depart thither to-morrow
+morning"; that was what he said to himself. And on the following day he
+walked about under the Acacia all day long looking for Bata's heart, and
+as he was returning [to the house] in the evening, and was looking about
+him still searching for it, he found a seed, which he took back with
+him, and behold, it was Bata's heart. Then he fetched a vessel of cold
+water, and having placed the seed in it, he sat down according to his
+custom. And when the night came, the heart had absorbed all the water;
+and Bata [on his bed] trembled in all his members, and he looked at
+Anpu, whilst his heart remained in the vessel of water. And Anpu took up
+the vessel wherein was his brother's heart, which had absorbed the
+water. And Bata's heart ascended its throne [in his body], and Bata
+became as he had been aforetime, and the two brothers embraced each
+other, and each spake to the other.
+
+And Bata said to Anpu, "Behold, I am about to take the form of a great
+bull, with beautiful hair, and a disposition (?) which is unknown. When
+the sun riseth, do thou mount on my back, and we will go to the place
+where my wife is, and I will make answer [for myself]. Then shalt thou
+take me to the place where the King is, for he will bestow great favours
+upon thee, and he will heap gold and silver upon thee because thou wilt
+have brought me to him. For I am going to become a great and wonderful
+thing, and men and women shall rejoice because of me throughout the
+country." And on the following day Bata changed himself into the form of
+which he had spoken to his brother. Then Anpu seated himself on his back
+early in the morning, and when he had come to the place where the King
+was, and His Majesty had been informed concerning him, he looked at him,
+and he had very great joy in him. And he made a great festival, saying,
+"This is a very great wonder which hath happened"; and the people
+rejoiced everywhere throughout the whole country. And Pharaoh loaded
+Anpu with silver and gold, and he dwelt in his native town, and the King
+gave him large numbers of slaves, and very many possessions, for Pharaoh
+loved him very much, far more than any other person in the whole land.
+
+And when many days had passed by the bull went into the house of
+purification, and he stood up in the place where the August Lady was,
+and said unto her, "Look upon me, I am alive in very truth." And she
+said unto him, "Who art thou?" And he said unto her, "I am Bata. When
+thou didst cause the Acacia which held my heart to be destroyed by
+Pharaoh, well didst thou know that thou wouldst kill me. Nevertheless, I
+am alive indeed, in the form of a bull. Look at me!" And the August Lady
+was greatly afraid because of what she had said concerning her husband
+[to the King]; and the bull departed from the place of purification. And
+His Majesty went to tarry in her house and to rejoice with her, and she
+ate and drank with him; and the King was exceedingly happy. And the
+August Lady said to His Majesty, "Say these words: 'Whatsoever she saith
+I will hearken unto for her sake,' and swear an oath by God that thou
+wilt do them." And the King hearkened unto everything which she spake,
+saying, "I beseech thee to give me the liver of this bull to eat, for he
+is wholly useless for any kind of work." And the King cursed many, many
+times the request which she had uttered, and Pharaoh's heart was
+exceedingly sore thereat.
+
+On the following morning, when it was day, the King proclaimed a great
+feast, and he ordered the bull to be offered up as an offering, and one
+of the chief royal slaughterers of His Majesty was brought to slay the
+bull. And after the knife had been driven into him, and whilst he was
+still on the shoulders of the men, the bull shook his neck, and two
+drops of blood from it fell by the jambs of the doorway of His Majesty,
+one by one jamb of Pharaoh's door, and the other by the other, and they
+became immediately two mighty acacia trees, and each was of the greatest
+magnificence. Then one went and reported to His Majesty, saying, "Two
+mighty acacia trees, whereat His Majesty will marvel exceedingly, have
+sprung up during the night by the Great Door of His Majesty." And men
+and women rejoiced in them everywhere in the country, and the King made
+offerings unto them. And many days after this His Majesty put on his
+tiara of lapis-lazuli, and hung a wreath of flowers of every kind about
+his neck, and he mounted his chariot of silver-gold, and went forth from
+the Palace to see the two acacia trees. And the August Lady came
+following after Pharaoh [in a chariot drawn by] horses, and His Majesty
+sat down under one acacia, and the August Lady sat under the other. And
+when she had seated herself the Acacia spake unto his wife, saying, "O
+woman, who art full of guile, I am Bata, and I am alive even though thou
+hast entreated me evilly. Well didst thou know when thou didst make
+Pharaoh to cut down the Acacia that held my heart that thou wouldst kill
+me, and when I transformed myself into a bull thou didst cause me to be
+slain."
+
+And several days after this the August Lady was eating and drinking at
+the table of His Majesty, and the King was enjoying her society greatly,
+and she said unto His Majesty, "Swear to me an oath by God, saying, I
+will hearken unto whatsoever the August Lady shall say unto me for her
+sake; let her say on." And he hearkened unto everything which she said,
+and she said, "I entreat thee to cut down these two acacia trees, and to
+let them be made into great beams"; and the King hearkened unto
+everything which she said. And several days after this His Majesty made
+cunning wood-men to go and cut down the acacia trees of Pharaoh, and
+whilst the August Lady was standing and watching their being cut down, a
+splinter flew from one of them into her mouth, and she knew that she had
+conceived, and the King did for her everything which her heart desired.
+And many days after this happened she brought forth a man child, and one
+said to His Majesty, "A man child hath been born unto thee"; and a nurse
+was found for him and women to watch over him and tend him, and the
+people rejoiced throughout the whole land. And the King sat down to
+enjoy a feast, and he began to call the child by his name, and he loved
+him very dearly, and at that same time the King gave him the title of
+"Royal son of Kash."[1] Some time after this His Majesty appointed him
+"Erpa"[2] of the whole country. And when he had served the office of
+Erpa for many years, His Majesty flew up to heaven (_i.e._ he died). And
+the King (_i.e._ Bata) said, "Let all the chief princes be summoned
+before me, so that I may inform them about everything which hath
+happened unto me." And they brought his wife, and he entered into
+judgment with her, and the sentence which he passed upon her was carried
+out. And Anpu, the brother of the King, was brought unto His Majesty,
+and the King made him Erpa of the whole country. When His Majesty had
+reigned over Egypt for twenty years, he departed to life (_i.e._ he
+died), and his brother Anpu took his place on the day in which he was
+buried.
+
+Here endeth the book happily [in] peace.[3]
+
+[Footnote 1: _i.e._ Prince of Kash, or Viceroy of the Sudan.]
+
+[Footnote 2: _i.e._ hereditary chief, or heir.]
+
+[Footnote 3: According to the colophon, the papyrus was written for an
+officer of Pharaoh's treasury, called Qakabu, and the scribes Herua and
+Meremaptu by Annana, the scribe, the lord of books. The man who shall
+speak [against] this book shall have Thoth for a foe!]
+
+Under the heading of this chapter may well be included the Story of the
+Shipwrecked Traveller. The text of this remarkable story is written in
+the hieratic character upon a roll of papyrus, which is preserved in the
+Imperial Library at St. Petersburg. It is probable that a layer of facts
+underlies the story, but the form in which we have it justifies us in
+assigning to it a place among the fairy stories of Ancient Egypt.
+Prefixed to the narrative of the shipwrecked traveller is the following:
+
+"A certain servant of wise understanding hath said, Let thy heart be of
+good cheer, O prince. Verily we have arrived at [our] homes. The mallet
+hath been grasped, and the anchor-post hath been driven into the ground,
+and the bow of the boat hath grounded on the bank. Thanksgivings have
+been offered up to God, and every man hath embraced his neighbour. Our
+sailors have returned in peace and safety, and our fighting men have
+lost none of their comrades, even though we travelled to the uttermost
+parts of Uauat (Nubia), and through the country of Senmut (Northern
+Nubia). Verily we have arrived in peace, and we have reached our own
+land [again]. Hearken, O prince, unto me, even though I be a poor man.
+Wash thyself, and let water run over thy fingers. I would that thou
+shouldst be ready to return an answer to the man who addresseth thee,
+and to speak to the King [from] thy heart, and assuredly thou must give
+thine answer promptly and without hesitation. The mouth of a man
+delivereth him, and his words provide a covering for [his] face. Act
+thou according to the promptings of thine heart, and when thou hast
+spoken [thou wilt have made him] to be at rest." The shipwrecked
+traveller then narrates his experiences in the following words: I will
+now speak and give thee a description of the things that [once] happened
+to me myself [when] I was journeying to the copper mines of the king. I
+went down into the sea[1] in a ship that was one hundred and fifty
+cubits (225 feet) in length, and forty cubits (60 feet) in breadth, and
+it was manned by one hundred and fifty sailors who were chosen from
+among the best sailors of Egypt. They had looked upon the sky, they had
+looked upon the land, and their hearts were more understanding than the
+hearts of lions. Now although they were able to say beforehand when a
+tempest was coming, and could tell when a squall was going to rise
+before it broke upon them, a storm actually overtook us when we were
+still on the sea. Before we could make the land the wind blew with
+redoubled violence, and it drove before it upon us a wave that was eight
+cubits (12 feet) [high]. A plank was driven towards me by it, and I
+seized it; and as for the ship, those who were therein perished, and not
+one of them escaped.
+
+[Footnote 1: The sea was the Red Sea, and the narrator must have been on
+his way to Wadi Magharah or Sarabit al-Khadim in the Peninsula of
+Sinai.]
+
+Then a wave of the sea bore me along and cast me up upon an island, and
+I passed three days there by myself, with none but mine own heart for a
+companion; I laid me down and slept in a hollow in a thicket, and I
+hugged the shade. And I lifted up my legs (_i.e._ I walked about), so
+that I might find out what to put in my mouth, and I found there figs
+and grapes, and all kinds of fine large berries; and there were there
+gourds, and melons, and pumpkins as large as barrels (?), and there were
+also there fish and water-fowl. There was no [food] of any sort or kind
+that did not grow in this island. And when I had eaten all I could eat,
+I laid the remainder of the food upon the ground, for it was too much
+for me [to carry] in my arms. I then dug a hole in the ground and made a
+fire, and I prepared pieces of wood and a burnt-offering for the gods.
+
+And I heard a sound [as of] thunder, which I thought to be [caused by] a
+wave of the sea, and the trees rocked and the earth quaked, and I
+covered my face. And I found [that the sound was caused by] a serpent
+that was coming towards me. It was thirty cubits (45 feet) in length,
+and its beard was more than two cubits in length, and its body was
+covered with [scales of] gold, and the two ridges over its eyes were of
+pure lapis-lazuli (_i.e._ they were blue); and it coiled its whole
+length up before me. And it opened its mouth to me, now I was lying flat
+on my stomach in front of it, and it said unto me, "Who hath brought
+thee hither? Who hath brought thee hither, O miserable one? Who hath
+brought thee hither? If thou dost not immediately declare unto me who
+hath brought thee to this island, I will make thee to know what it is to
+be burnt with fire, and thou wilt become a thing that is invisible. Thou
+speakest to me, but I cannot hear what thou sayest; I am before thee,
+dost thou not know me?" Then the serpent took me in its mouth, and
+carried me off to the place where it was wont to rest, and it set me
+down there, having done me no harm whatsoever; I was sound and whole,
+and it had not carried away any portion of my body. And it opened its
+mouth to me whilst I was lying flat on my stomach, and it said unto me,
+"Who hath brought thee thither? Who hath brought thee hither, O
+miserable one? Who hath brought thee to this island of the sea, the two
+sides of which are in the waves?"
+
+Then I made answer to the serpent, my two hands being folded humbly
+before it, and I said unto it, "I am one who was travelling to the mines
+on a mission of the king in a ship that was one hundred and fifty cubits
+long, and fifty cubits in breadth, and it was manned by a crew of one
+hundred and fifty men, who were chosen from among the best sailors of
+Egypt. They had looked upon the sky, they had looked upon the earth, and
+their hearts were more understanding than the hearts of lions. They were
+able to say beforehand when a tempest was coming, and to tell when a
+squall was about to rise before it broke. The heart of every man among
+them was wiser than that of his neighbour, and the arm of each was
+stronger than that of his neighbour; there was not one weak man among
+them. Nevertheless it blew a gale of wind whilst we were still on the
+sea and before we could make the land. A gale rose, which continued to
+increase in violence, and with it there came upon [us] a wave eight
+cubits [high]. A plank of wood was driven towards me by this wave, and I
+seized it; and as for the ship, those who were therein perished and not
+one of them escaped alive [except] myself. And now behold me by thy
+side! It was a wave of the sea that brought me to this island."
+
+And the serpent said unto me, "Have no fear, have no fear, O little one,
+and let not thy face be sad, now that thou hast arrived at the place
+where I am. Verily, God hath spared thy life, and thou hast been brought
+to this island where there is food. There is no kind of food that is not
+here, and it is filled with good things of every kind. Verily, thou
+shalt pass month after month on this island, until thou hast come to the
+end of four months, and then a ship shall come, and there shall be
+therein sailors who are acquaintances of thine, and thou shalt go with
+them to thy country, and thou shalt die in thy native town." [And the
+serpent continued,] "What a joyful thing it is for the man who hath
+experienced evil fortunes, and hath passed safely through them, to
+declare them! I will now describe unto thee some of the things that have
+happened unto me on this island. I used to live here with my brethren,
+and with my children who dwelt among them; now my children and my
+brethren together numbered seventy-five. I do not make mention of a
+little maiden who had been brought to me by fate. And a star fell [from
+heaven], and these (_i.e._ his children, and his brethren, and the
+maiden) came into the fire which fell with it. I myself was not with
+those who were burnt in the fire, and I was not in their midst, but I
+[well-nigh] died [of grief] for them. And I found a place wherein I
+buried them all together. Now, if thou art strong, and thy heart
+flourisheth, thou shalt fill both thy arms (_i.e._ embrace) with thy
+children, and thou shalt kiss thy wife, and thou shalt see thine own
+house, which is the most beautiful thing of all, and thou shalt reach
+thy country, and thou shalt live therein again together with thy
+brethren, and dwell therein."
+
+Then I cast myself down flat upon my stomach, and I pressed the ground
+before the serpent with my forehead, saying, "I will describe thy power
+to the King, and I will make him to understand thy greatness. I will
+cause to be brought unto thee the unguent and spices called _aba_, and
+_hekenu_, and _inteneb_, and _khasait_, and the incense that is offered
+up in the temples, whereby every god is propitiated. I will relate [unto
+him] the things that have happened unto me, and declare the things that
+have been seen by me through thy power, and praise and thanksgiving
+shall be made unto thee in my city in the presence of all the nobles of
+the country. I will slaughter bulls for thee, and will offer them up as
+burnt-offerings, and I will pluck feathered fowl in thine [honour]. And
+I will cause to come to thee boats laden with all the most costly
+products of the land of Egypt, even according to what is done for a god
+who is beloved by men and women in a land far away, whom they know not."
+Then the serpent smiled at me, and the things which I had said to it
+were regarded by it in its heart as nonsense, for it said unto me, "Thou
+hast not a very great store of myrrh [in Egypt], and all that thou hast
+is incense. Behold, I am the Prince of Punt, and the myrrh which is
+therein belongeth to me. And as for the _heken_ which thou hast said
+thou wilt cause to be brought to me, is it not one of the chief
+[products] of this island? And behold, it shall come to pass that when
+thou hast once departed from this place, thou shalt never more see this
+island, for it shall disappear into the waves."
+
+And in due course, even as the serpent had predicted, a ship arrived,
+and I climbed up to the top of a high tree, and I recognised those who
+were in it. Then I went to announce the matter to the serpent, but I
+found that it had knowledge thereof already. And the serpent said unto
+me, "A safe [journey], a safe [journey], O little one, to thy house.
+Thou shalt see thy children [again]. I beseech thee that my name may be
+held in fair repute in thy city, for verily this is the thing which I
+desire of thee." Then I threw myself flat upon my stomach, and my two
+hands were folded humbly before the serpent. And the serpent gave me a
+[ship-] load of things, namely, myrrh, _heken, inteneb, khasait,
+thsheps_ and _shaas_ spices, eye-paint (antimony), skins of panthers,
+great balls of incense, tusks of elephants, greyhounds, apes, monkeys,
+and beautiful and costly products of all sorts and kinds. And when I had
+loaded these things into the ship, and had thrown myself flat upon my
+stomach in order to give thanks unto it for the same, it spake unto me,
+saying, "Verily thou shalt travel to [thy] country in two months, and
+thou shalt fill both thy arms with thy children, and thou shalt renew
+thy youth in thy coffin." Then I went down to the place on the sea-shore
+where the ship was, and I hailed the bowmen who were in the ship, and I
+spake words of thanksgiving to the lord of this island, and those who
+were in the ship did the same. Then we set sail, and we journeyed on and
+returned to the country of the King, and we arrived there at the end of
+two months, according to all that the serpent had said. And I entered
+into the presence of the King, and I took with me for him the offerings
+which I had brought out of the island. And the King praised me and
+thanked me in the presence of the nobles of all his country, and he
+appointed me to be one of his bodyguard, and I received my wages along
+with those who were his [regular] servants.
+
+Cast thou thy glance then upon me [O Prince], now that I have set my
+feet on my native land once more, having seen and experienced what I
+have seen and experienced. Hearken thou unto me, for verily it is a
+good thing to hearken unto men. And the Prince said unto me, "Make not
+thyself out to be perfect, my friend! Doth a man give water to a fowl at
+daybreak which he is going to kill during the day?"
+
+Here endeth [The Story of the Shipwrecked Traveller], which hath been
+written from the beginning to the end thereof according to the text that
+hath been found written in an [ancient] book. It hath been written
+(_i.e._ copied) by Ameni-Amen-aa, a scribe with skilful fingers. Life,
+strength, and health be to him!
+
+
+
+
+                              CHAPTER XII
+
+                       EGYPTIAN HYMNS TO THE GODS
+
+
+In this chapter are given translations of Hymns that were sung in the
+temples in honour of the great gods of Egypt between 1600 B.C. and 900
+B.C., and of Hymns that were used by kings and private individuals. The
+following Hymn to Amen-Ra is found in a papyrus preserved in the
+Egyptian Museum in Cairo; the asterisk marks groups of words which are
+equivalent to our lines in poetical compositions.
+
+I. A Hymn to Amen-Ra,* the Bull, dweller in Anu, chief of all the gods,*
+the beneficent god, beloved one,* giving the warmth of life to all*
+beautiful cattle.*
+
+II. Homage to thee, Amen-Ra, Lord of the throne of Egypt.* Master of the
+Apts (Karnak).* Kamutef at the head of his fields.* The long-strider,
+Master of the Land of the South.* Lord of the Matchau (Nubians),
+Governor of Punt,* King of heaven, first-born son of earth,* Lord of
+things that are, stablisher of things (_i.e._ the universe), stablisher
+of all things.*
+
+III. One in his actions, as with the gods,* Beneficent Bull of the
+Company of the Gods (or of the Nine Gods),* Chief of all the gods,* Lord
+of Truth, father of the gods,* maker of men, creator of all animals,*
+Lord of things that are, creator of the staff of life,* Maker of the
+herbage that sustaineth the life of cattle.*
+
+IV. Power made by Ptah,* Beautiful child of love.* The gods ascribe
+praises to him.* Maker of things celestial [and] of things terrestrial,
+he illumineth Egypt,* Traverser of the celestial heights in peace.* King
+of the South, King of the North, Ra, whose word is truth, Chief of
+Egypt.* Mighty in power, lord of awe-inspiring terror,* Chief, creator
+of everything on earth,* Whose dispensations are greater than those of
+every other god.*
+
+V. The gods rejoice in his beautiful acts.* They acclaim him in the
+Great House (_i.e._ the sky).* They crown him with crowns in the House
+of Fire.* They love the odour of him,* when he cometh from Punt.*[1]
+Prince of the dew, he traverseth the lands of the Nubians.* Beautiful of
+face, [he] cometh from the Land of the God.*[2]
+
+[Footnote 1: The Southern and Eastern Sudan.]
+
+[Footnote 2: Somaliland and Southern Arabia.]
+
+VI. The gods fall down awestruck at his feet,* when they recognise His
+Majesty their Lord.* Lord of terror, great one of victory,* Great one of
+Souls, mighty one of crowns.* He maketh offerings abundant, [and]
+createth food.* Praise be unto thee, creator of the gods.* Suspender of
+the sky, who hammered out the earth.*
+
+VII. Strong Watcher, Menu-Amen,* Lord of eternity, creator of
+everlastingness,* Lord of praises, chief of the Apts (Karnak and Luxor),
+firm of horns, beautiful of faces.*
+
+VIII. Lord of the Urrt Crown, with lofty plumes,* Whose diadem is
+beautiful, whose White Crown is high.* Mehen and the Uatchti serpents
+belong to his face.* His apparel (?) is in the Great House,* the double
+crown, the _nemes_ bandlet, and the helmet.* Beautiful of face, he
+receiveth the Atef crown.* Beloved of the South and North.* Master of
+the double crown he receiveth the _ames_ sceptre.* He is the Lord of the
+Mekes sceptre and the whip.*
+
+IX. Beautiful Governor, crowned with the White Crown,* Lord of light,
+creator of splendour,* The gods ascribe to him praises.* He giveth his
+hand to him that loveth him.* The flame destroyeth his enemies.* His eye
+overthroweth the Seba devil.* It casteth forth its spear, which pierceth
+the sky, and maketh Nak to vomit (?) what it hath swallowed.*
+
+X. Homage to thee, Ra, Lord of Truth.* Hidden is the shrine of the Lord
+of the gods.* Khepera in his boat* giveth the order, and the gods come
+into being.* [He is] Tem, maker of the Rekhit beings,* however many be
+their forms he maketh them to live,* distinguishing one kind from
+another.*
+
+XI. He heareth the cry of him that is oppressed.* He is gracious of
+heart to him that appealeth to him.* He delivereth the timid man from
+the man of violence.* He regardeth the poor man and considereth [his]
+misery.*
+
+XII. He is the lord Sa (_i.e._ Taste); abundance is his utterance.* The
+Nile cometh at his will.* He is the lord of graciousness, who is greatly
+beloved.* He cometh and sustaineth mankind.* He setteth in motion
+everything that is made.* He worketh in the Celestial Water,* making to
+be the pleasantness of the light.* The gods rejoice in [his] beauties,*
+and their hearts live when they see him.*
+
+XIII. He is Ra who is worshipped in the Apts.* He is the one of many
+crowns in the House of the Benben[1] Stone.* He is the god Ani, the lord
+of the ninth-day festival.* The festival of the sixth day and the Tenat
+festival are kept for him.* He is KING, life, strength, and health be to
+him! and the Lord of all the gods.* He maketh himself to be seen in the
+horizon,* Chief of the beings of the Other World.* His name is hidden
+from the gods who are his children,* in his name of "Amen."*[2]
+
+[Footnote 1: The Benben was the abode of the Spirit of Ra at times.]
+
+[Footnote 2: _Amen_ means "hidden."]
+
+XIV. Homage to thee, dweller in peace. Lord of joy of heart, mighty one
+of crowns,* lord of the Urrt Crown with the lofty plumes,* with a
+beautiful tiara and a lofty White Crown.* The gods love to behold thee.*
+The double crown is stablished on thy head.* Thy love passeth throughout
+Egypt.* Thou sendest out light, thou risest with [thy] two beautiful
+eyes.* The Pat beings [faint] when thou appearest in the sky,* animals
+become helpless under thy rays.* Thy loveliness is in the southern sky,*
+thy graciousness is in the northern sky.* Thy beauties seize upon
+hearts,* thy loveliness maketh the arms weak,* thy beautiful operations
+make the hands idle,* hearts become weak at the sight of thee.*
+
+XV. [He is] the Form One, the creator of everything that is.* The One
+only, the creator of things that shall be.* Men and women proceeded from
+his two eyes. His utterance became the gods.* He is the creator of the
+pasturage wherein herds and flocks live,* [and] the staff of life for
+mankind.* He maketh to live the fish in the river,* and the geese and
+the feathered fowl of the sky.* He giveth air to the creature that is in
+the egg. He nourisheth the geese in their pens.* He maketh to live the
+water-fowl,* and the reptiles and every insect that flieth.* He
+provideth food for the mice in their holes,* he nourisheth the flying
+creatures on every bough.*
+
+XVI. Homage to thee, O creator of every one of these creatures,* the One
+only whose hands are many.* He watcheth over all those who lie down to
+sleep,* he seeketh the well-being of his animal creation,* Amen,
+establisher of every thing,* Temu-Herukhuti.* They all praise thee with
+their words,* adorations be to thee because thou restest among us,* we
+smell the earth before thee because thou hast fashioned us.*
+
+XVII. All the animals cry out, "Homage to thee."* Every country adoreth
+thee,* to the height of heaven, to the breadth of the earth,* to the
+depths of the Great Green Sea.* The gods bend their backs in homage to
+thy Majesty,* to exalt the Souls of their Creator,* they rejoice when
+they meet their begetter.* They say unto thee, "Welcome, O father of the
+fathers of all the gods,* suspender of the sky, beater out of the
+earth,* maker of things that are, creator of things that shall be,*
+KING, life, strength, and health be to thee! Chief of the gods, we
+praise thy Souls,* inasmuch as thou hast created us. Thou workest for us
+thy children,* we adore thee because thou restest among us."*
+
+XVIII. Homage to thee, O maker of everything that is.* Lord of Truth,
+father of the gods,* maker of men, creator of animals,* lord of the
+divine grain, making to live the wild animals of the mountains.* Amen,
+Bull, Beautiful Face,* Beloved one in the Apts,* great one of diadems in
+the House of the Benben Stone,* binding on the tiara in Anu (On),*
+judge of the Two Men (_i.e._ Horus and Set) in the Great Hall.*
+
+XIX. Chief of the Great Company of the gods,* One only, who hath no
+second,* President of the Apts,* Ani, President of his Company of the
+gods,* living by Truth every day,* Khuti, Horus of the East.* He hath
+created the mountains, the gold* [and] the real lapis-lazuli by his
+will,* the incense and the natron that are mixed by the Nubians,* and
+fresh myrrh for thy nostrils.* Beautiful Face, coming from the Nubians,*
+Amen-Ra, lord of the throne of Egypt,* President of the Apts,* Ani,
+President of his palace.*
+
+XX. King, One among the gods.* [His] names are so many, how many cannot
+be known.* He riseth in the eastern horizon, he setteth in the western
+horizon.*
+
+XXI. He overthroweth his enemies at dawn, when he is born each day.*
+Thoth exalteth his two eyes.* When he setteth in his splendour the gods
+rejoice in his beauties,* and the Apes _(i.e._ dawn spirits) exalt him.*
+Lord of the Sektet Boat and of the Antet Boat,* they transport thee
+[over] Nu in peace.* Thy sailors rejoice* when they see thee
+overthrowing the Seba fiend,* [and] stabbing his limbs with the knife.*
+The flame devoureth him, his soul is torn out of his body,* the feet (?)
+of this serpent Nak are carried off.*
+
+XXII. The gods rejoice, the sailors of Ra are satisfied.* Anu
+rejoiceth,* the enemies of Temu are overthrown.* The Apts are in peace.*
+The heart of the goddess Nebt-ankh is happy,* [for] the enemies of her
+Lord are overthrown.* The gods of Kher-aha make adorations [to him].*
+Those who are in their hidden shrines smell the earth before him,* when
+they see him mighty in his power.*
+
+XXIII. [O] Power of the gods,* [lord of] Truth, lord of the Apts,* in
+thy name of "Maker of Truth."* Lord of food, bull of offerings,* in thy
+name of "Amen-Ka-mutef,"* Maker of human beings,* maker to be of ...,
+creator of everything that is* in thy name of "Temu Khepera."*
+
+XXIV. Great Hawk, making the body festal.* Beautiful Face, making the
+breast festal,* Image ... with the lofty Mehen crown.* The two
+serpent-goddesses fly before him.* The hearts of the Pat beings leap
+towards him.* The Hememet beings turn to him.* Egypt rejoiceth at his
+appearances.* Homage to thee, Amen-Ra, Lord of the throne of Egypt.* His
+town [Thebes] loveth him when he riseth.*
+                 HERE ENDETH * [THE HYMN] IN PEACE,*
+                    ACCORDING TO AN ANCIENT COPY.*
+
+
+The following extract is taken from a work in which the power and glory
+of Amen are described in a long series of Chapters; the papyrus in which
+it is written is in Leyden.
+
+"[He, _i.e._ Amen], driveth away evils and scattereth diseases. He is
+the physician who healeth the eye without [the use of] medicaments. He
+openeth the eyes, he driveth away inflammation (?)... He delivereth whom
+he pleaseth, even from the Tuat (the Other World). He saveth a man from
+what is ordained for him at the dictates of his heart. To him belong
+both eyes and ears, [he is] on every path of him whom he loveth. He
+heareth the petitions of him that appealeth to him. He cometh from afar
+to him that calleth [before] a moment hath passed. He maketh high
+(_i.e._ long) the life [of a man], he cutteth it short. To him whom he
+loveth he giveth more than hath been fated for him. [When] Amen casteth
+a spell on the water, and his name is on the waters, if this name of his
+be uttered the crocodile (?) hath no power. The winds are driven back,
+the hurricane is repulsed. At the remembrance of him the wrath of the
+angry man dieth down. He speaketh the gentle word at the moment of
+strife. He is a pleasant breeze to him that appealeth to him. He
+delivereth the helpless one. He is the wise (?) god whose plans are
+beneficent.... He is more helpful than millions to the man who hath set
+him in his heart. One warrior [who fighteth] under his name is better
+than hundreds of thousands. Indeed he is the beneficent strong one. He
+is perfect [and] seizeth his moment; he is irresistible.... All the gods
+are three, Amen, Ra and Ptah, and there are none like unto them. He
+whose name is hidden is Amen. Ra belongeth to him as his face, and his
+body is Ptah. Their cities are established upon the earth for ever,
+[namely,] Thebes, Anu (Heliopolis), and Hetkaptah (Memphis). When a
+message is sent from heaven it is heard in Anu, and is repeated in
+Memphis to the Beautiful Face (_i.e._ Ptah). It is done into writing, in
+the letters of Thoth (_i.e._ hieroglyphs), and despatched to the City of
+Amen (_i.e._ Thebes), with their things. The matters are answered in
+Thebes.... His heart is Understanding, his lips are Taste, his Ka is all
+the things that are in his mouth. He entereth, the two caverns are
+beneath his feet. The Nile appeareth from the hollow beneath his
+sandals. His soul is Shu, his heart is Tefnut. He is Heru-Khuti in the
+upper heaven. His right eye is day. His left eye is night. He is the
+leader of faces on every path. His body is Nu. The dweller in it is the
+Nile, producing everything that is, nourishing all that is. He breatheth
+breath into all nostrils. The Luck and the Destiny of every man are with
+him. His wife is the earth, he uniteth with her, his seed is the tree of
+life, his emanations are the grain."
+
+
+                           HYMNS TO THE SUN-GOD
+
+The following extracts from Hymns to the Sun-god and Osiris are written
+in the hieratic character upon slices of limestone now preserved in the
+Egyptian Museum in Cairo.
+
+"Well dost thou watch, O Horus, who sailest over the sky, thou child who
+proceedest from the divine father, thou child of fire, who shinest like
+crystal, who destroyest the darkness and the night. Thou child who
+growest rapidly, with gracious form, who restest in thine eye. Thou
+wakest up men who are asleep on their beds, and the reptiles in their
+nests. Thy boat saileth on the fiery Lake Neserser, and thou traversest
+the upper sky by means of the winds thereof. The two daughters of the
+Nile-god crush for thee the fiend Neka, Nubti (_i.e._ Set) pierceth him
+with his arrows. Keb seizeth (?) him by the joint of his back, Serqet
+grippeth him at his throat. The flame of this serpent that is over the
+door of thy house burneth him up. The Great Company of the Gods are
+wroth with him, and they rejoice because he is cut to pieces. The
+Children of Horus grasp their knives, and inflict very many gashes in
+him. Hail! Thine enemy hath fallen, and Truth standeth firm before thee.
+When thou again transformest thyself into Tem, thou givest thy hand to
+the Lords of Akert (_i.e._ the dead), those who lie in death give thanks
+for thy beauties when thy light falleth upon them. They declare unto
+thee what is their hearts' wish, which is that they may see thee again.
+When thou hast passed them by, the darkness covereth them, each one in
+his coffin. Thou art the lord of those who cry out (?) to thee, the god
+who is beneficent for ever. Thou art the Judge of words and deeds, the
+Chief of chief judges, who stablishest truth, and doest away sin. May he
+who attacketh me be judged rightly, behold, he is stronger than I am; he
+hath seized upon my office, and hath carried it off with falsehood. May
+it be restored to me."
+
+
+                             HYMN TO OSIRIS
+
+"[Praise be] unto thee, O thou who extendest thine arms, who liest
+asleep on thy side, who liest on the sand, the Lord of the earth, the
+divine mummy.... Thou art the Child of the Earth Serpent, of great age.
+Thy head ... and goeth round over thy feet. Ra-Khepera shineth upon thy
+body, when thou liest on thy bed in the form of Seker, so that he may
+drive away the darkness that shroudeth thee, and may infuse light in thy
+two eyes. He passeth a long period of time shining upon thee, and
+sheddeth tears over thee. The earth resteth upon thy shoulders, and its
+corners rest upon thee as far as the four pillars of heaven. If thou
+movest thyself, the earth quaketh, for thou art greater than.... [The
+Nile] appeareth out of the sweat of thy two hands. Thou breathest forth
+the air that is in thy throat into the nostrils of men; divine is that
+thing whereon they live. Through thy nostrils (?) subsist the flowers,
+the herbage, the reeds, the flags (?), the barley, the wheat, and the
+plants whereon men live. If canals are dug ... and houses and temples
+are built, and great statues are dragged along, and lands are ploughed
+up, and tombs and funerary monuments are made, they [all] rest upon
+thee. It is thou who makest them. They are upon thy back. They are more
+than can be done into writing (_i.e._ described). There is no vacant
+space on thy back, they all lie on thy back, and yet [thou sayest] not,
+"I am [over] weighted therewith. Thou art the father and mother of men
+and women, they live by thy breath, they eat the flesh of thy members.
+'Pautti' (_i.e._ Primeval God) is thy name." The writer of this hymn
+says in the four broken lines that remain that he is unable to
+understand the nature (?) of Osiris, which is hidden (?), and his
+attributes, which are sublime.
+
+
+                             HYMN TO SHU
+
+The following Hymn is found in the Magical Papyrus (Harris, No. 501),
+which is preserved in the British Museum. The text is written in the
+hieratic character, and reads:
+
+"Homage to thee, O flesh and bone of Ra, thou first-born son who didst
+proceed from his members, who wast chosen to be the chief of those who
+were brought forth, thou mighty one, thou divine form, who art endowed
+with strength as the lord of transformations. Thou overthrowest the Seba
+fiends each day. The divine boat hath the wind [behind it], thy heart is
+glad. Those who are in the Antti Boat utter loud cries of joy when they
+see Shu, the son of Ra, triumphant, [and] driving his spear into the
+serpent fiend Nekau. Ra setteth out to sail over the heavens at dawn
+daily. The goddess Tefnut is seated on thy head, she hurleth her flames
+of fire against thy enemies, and maketh them to be destroyed utterly.
+Thou art equipped by Ra, thou art mighty through his words of power,
+thou art the heir of thy father upon his throne, and thy Doubles rest in
+the Doubles of Ra, even as the taste of what hath been in the mouth
+remaineth therein. A will hath been done into writing by the lord of
+Khemenu (Thoth), the scribe of the library of Ra-Harmakhis, in the hall
+of the divine house (or temple) of Anu (Heliopolis), stablished,
+perfected, and made permanent in hieroglyphs under the feet of
+Ra-Harmakhis, and he shall transmit it to the son of his son for ever
+and ever. Homage to thee, O son of Ra, who wast begotten by Temu
+himself. Thou didst create thyself, and thou hadst no mother. Thou art
+Truth, the lord of Truth, thou art the Power, the ruling power of the
+gods. Thou dost conduct the Eye of thy father Ra. They give gifts unto
+thee into thine own hands. Thou makest to be at peace the Great Goddess,
+when storms are passing over her. Thou dost stretch out the heavens on
+high, and dost establish them with thine own hands. Every god boweth in
+homage before thee, the King of the South, the King of the North, Shu,
+the son of RA, life, strength and health be to thee! Thou, O great god
+Pautti, art furnished with the brilliance of the Eye [of Ra] in
+Heliopolis, to overthrow the Seba fiends on behalf of thy father. Thou
+makest the divine Boat to sail onwards in peace. The mariners who are
+therein exult, and all the gods shout for joy when they hear thy divine
+name. Greater, yea greater (_i.e._ twice great) art thou than the gods
+in thy name of Shu, son of Ra."
+
+
+
+
+                            CHAPTER XIII
+
+                  MORAL AND PHILOSOPHICAL LITERATURE
+
+
+Side by side with the great mass of literature of a magical and
+religious character that flourished in Egypt under the Ancient Empire,
+we find that there existed also a class of writings that are remarkably
+like those contained in the Book of Proverbs, which is attributed to
+Solomon, the King of Israel, and in "Ecclesiasticus," and the "Book of
+Wisdom." The priests of Egypt took the greatest trouble to compose Books
+of the Dead and Guides to the Other World in order to help the souls of
+the dead to traverse in safety the region that lay between this world
+and the next, or Dead Land, and the high officials who flourished under
+the Pharaohs of the early dynasties drew up works, the object of which
+was to enable the living man to conduct himself in such a way as to
+satisfy his social superiors, to please his equals, and to content his
+inferiors, and at the same time to advance to honours and wealth
+himself. These works represent the experience, and shrewdness, and
+knowledge which their writers had gained at the Court of the Pharaohs,
+and are full of sound worldly wisdom and high moral excellence. They
+were written to teach young men of the royal and aristocratic classes to
+fear God, to honour the king, to do their duty efficiently, to lead
+strictly moral, if not exactly religious, lives, to treat every man with
+the respect due to his position in life, to cultivate home life, and to
+do their duty to their neighbours, both to those who were rich and those
+who were poor. The oldest Egyptian book of Moral Precepts, or Maxims, or
+Admonitions, is that of Ptah-hetep, governor of the town of Memphis, and
+high confidential adviser of the king; he flourished in the reign of
+Assa, a king of the fifth dynasty, about 3500 B.C. His work is found,
+more or less complete, in several papyri, which are preserved in the
+British Museum and in the National Library in Paris, and extracts from
+it, which were used by Egyptian pupils in the schools attached to the
+temples, and which are written upon slices of limestone, are to be seen
+in the Egyptian Museum in Cairo and elsewhere. The oldest copy of the
+work contains many mistakes, and in some places the text is
+unintelligible, but many parts of it can be translated, and the
+following extracts will illustrate the piety and moral worth, and the
+sagacity and experience of the shrewd but kindly "man of the world" who
+undertook to guide the young prince of his day. The sage begins his work
+with a lament about the evil effects that follow old age in a man--
+
+"Depression seizeth upon him every day, his eyesight faileth, his ears
+become deaf, his strength declineth, his heart hath no rest, the mouth
+becometh silent and speaketh not, the intelligence diminisheth, and it
+is impossible to remember to-day what happened yesterday. The bones are
+full of pain, the pursuit that was formerly attended with pleasure is
+now fraught with pain, and the sense of taste departeth. Old age is the
+worst of all the miseries that can befall a man. The nose becometh
+stopped up and one cannot smell at all." At this point Ptah-hetep asks,
+rhetorically, "Who will give me authority to speak? Who is it that will
+authorise me to repeat to the prince the Precepts of those who had
+knowledge of the wise counsels of the learned men of old? "In answer to
+these questions the king replies to Ptah-hetep, "Instruct thou my son in
+the words of wisdom of olden time. It is instruction of this kind alone
+that formeth the character of the sons of noblemen, and the youth who
+hearkeneth to such instruction will acquire a right understanding and
+the faculty of judging justly, and he will not feel weary of his
+duties." Immediately following these words come the "Precepts of
+beautiful speech" of Ptah-hetep, whose full titles are given, viz. the
+Erpa, the Duke, the father of the god _(i.e._ the king), the friend of
+God, the son of the king. Governor of Memphis, confidential servant of
+the king. These Precepts instruct the ignorant, and teach them to
+understand fine speech; among them are the following:
+
+"Be not haughty because of thy knowledge. Converse with the ignorant man
+as well as with him that is educated.
+
+"Do not terrify the people, for if thou dost, God will punish thee. If
+any man saith that he is going to live by these means, God will make his
+mouth empty of food. If a man saith that he is going to make himself
+powerful (or rich) thereby, saying, 'I shall reap advantage, having
+knowledge,' and if he saith, 'I will beat down the other man,' he will
+arrive at the result of being able to do nothing. Let no man terrify the
+people, for the command of God is that they shall enjoy rest.
+
+"If thou art one of a company seated to eat in the house of a man who is
+greater than thyself, take what he giveth thee [without remark]. Set it
+before thee. Look at what is before thee, but not too closely, and do
+not look at it too often. The man who rejecteth it is an ill-mannered
+person. Do not speak to interrupt when he is speaking, for one knoweth
+not when he may disapprove. Speak when he addresseth thee, and then thy
+words shall be acceptable. When a man hath wealth he ordereth his
+actions according to his own dictates. He doeth what he willeth.... The
+great man can effect by the mere lifting up of his hand what a [poor]
+man cannot. Since the eating of bread is according to the dispensation
+of God, a man cannot object thereto.
+
+"If thou art a man whose duty it is to enter into the presence of a
+nobleman with a message from another nobleman, take care to say
+correctly and in the correct way what thou art sent to say; give the
+message exactly as he said it. Take great care not to spoil it in
+delivery and so to set one nobleman against another. He who wresteth the
+truth in transmitting the message, and only repeateth it in words that
+give pleasure to all men, gentleman or common man, is an abominable
+person.
+
+"If thou art a farmer, till the field which the great God hath given
+thee. Eat not too much when thou art near thy neighbours.... The
+children of the man who, being a man of substance, seizeth [prey] like
+the crocodile in the presence of the field labourers, are cursed because
+of his behaviour, his father suffereth poignant grief, and as for the
+mother who bore him, every other woman is happier than she. A man who is
+the leader of a clan (or tribe) that trusteth him and followeth him
+becometh a god.
+
+"If thou dost humble thyself and dost obey a wise man, thy behaviour
+will be held to be good before God. Since thou knowest who are to serve,
+and who are to command, let not thy heart magnify itself against the
+latter. Since thou knowest who hath the power, hold in fear him that
+hath it....
+
+"Be diligent at all times. Do more than is commanded. Waste not the time
+wherein thou canst labour; he is an abominable man who maketh a bad use
+of his time. Lose no chance day by day in adding to the riches of thy
+house. Work produceth wealth, and wealth endureth not when work is
+abandoned.
+
+"If thou art a wise man, beget a son who shall be pleasing unto God.
+
+"If thou art a wise man, be master of thy house. Love thy wife
+absolutely, give her food in abundance, and raiment for her back; these
+are the medicines for her body. Anoint her with unguents, and make her
+happy as long as thou livest. She is thy field, and she reflecteth
+credit on her possessor. Be not harsh in thy house, for she will be more
+easily moved by persuasion than by violence. Satisfy her wish, observe
+what she expecteth, and take note of that whereon she hath fixed her
+gaze. This is the treatment that will keep her in her house; if thou
+repel her advances, it is ruin for thee. Embrace her, call her by fond
+names, and treat her lovingly.
+
+"Treat thy dependants as well as thou art able, for this is the duty of
+those whom God hath blessed.
+
+"If thou art a wise man, and if thou hast a seat in the council chamber
+of thy lord, concentrate thy mind on the business [so as to arrive at] a
+wise decision. Keep silence, for this is better than to talk overmuch.
+When thou speakest thou must know what can be urged against thy words.
+To speak in the council chamber [needeth] skill and experience.
+
+"If thou hast become a great man having once been a poor man, and hast
+attained to the headship of the city, study not to take the fullest
+advantage of thy situation. Be not harsh in respect of the grain, for
+thou art only an overseer of the food of God.
+
+"Think much, but keep thy mouth closed; if thou dost not how canst thou
+consult with the nobles? Let thy opinion coincide with that of thy lord.
+Do what he saith, and then he shall say of thee to those who are
+listening, 'This is my son.'"
+
+The above and all the other Precepts of Ptah-hetep were drawn up for the
+guidance of highly-placed young men, and have little to do with
+practical, every-day morality. But whilst the Egyptian scribes who lived
+under the Middle and New Empires were ready to pay all honour to the
+writings of an earlier age, they were not slow to perceive that the
+older Precepts did not supply advice on every important subject, and
+they therefore proceeded to write supplementary Precepts. A very
+interesting collection of such Precepts is found in a papyrus preserved
+in the Egyptian Museum, Cairo. They are generally known as the "Maxims
+of Ani," and the following examples will illustrate their scope and
+character:
+
+"Celebrate thou the festival of thy God, and repeat the celebration
+thereof in its appointed season. God is wroth with the transgressor of
+this law. Bear testimony [to Him] after thy offering....
+
+"The opportunity having passed, one seeketh [in vain] to seize another.
+
+"God will magnify the name of the man who exalteth His Souls, who
+singeth His praises, and boweth before Him, who offereth incense, and
+doeth homage [to Him] in his work.
+
+"Enter not into the presence of the drunkard, even if his acquaintance
+be an honour to thee.
+
+"Beware of the woman in the street who is not known in her native town.
+Follow her not, nor any woman who is like her. Do not make her
+acquaintance. She is like a deep stream the windings of which are
+unknown.
+
+"Go not with common men, lest thy name be made to stink."
+
+"When an inquiry is held, and thou art present, multiply not speech;
+thou wilt do better if thou holdest thy peace. Act not the part of the
+chatterer.
+
+"The sanctuary of God abhorreth noisy demonstrations. Pray thou with a
+loving heart, and let thy words be hidden (or secret). Do this, and He
+will do thy business for thee. He will hearken unto thy words, and He
+will receive thy offering.
+
+"Place water before thy father and thy mother who rest in their
+tombs.... Forget not to do this when thou art outside thy house, and as
+thou doest for them so shall thy son do for thee."
+
+"Frequent not the house where men drink beer, for the words that fall
+from thy mouth will be repeated, and it is a bad thing for thee not to
+know what thou didst really say. Thou wilt fall down, thy bones may be
+broken, and there will be no one to give thee a hand [to help thee]. Thy
+boon companions who are drinking with thee will say, 'Throw this drunken
+man out of the door.' When thy friends come to look for thee, they will
+find thee lying on the ground as helpless as a babe.
+
+"When the messenger of [death] cometh to carry thee away, let him find
+thee prepared. Alas, thou wilt have no opportunity for speech, for
+verily his terror will be before thee. Say not, 'Thou art carrying me
+off in my youth.' Thou knowest not when thy death will take place. Death
+cometh, and he seizeth the babe at the breast of his mother, as well as
+the man who hath arrived at a ripe old age. Observe this, for I speak
+unto thee good advice which thou shalt meditate upon in thy heart. Do
+these things, and thou wilt be a good man, and evils of all kinds shall
+remove themselves from thee."
+
+"Remain not seated whilst another is standing, especially if he be an
+old man, even though thy social position (or rank) be higher than his.
+
+"The man who uttereth ill-natured words must not expect to receive
+good-natured deeds.
+
+"If thou journeyest on a road [made by] thy hands each day, thou wilt
+arrive at the place where thou wouldst be.
+
+"What ought people to talk about every day? Administrators of high rank
+should discuss the laws, women should talk about their husbands, and
+every man should speak about his own affairs.
+
+"Never speak an ill-natured word to any visitor; a word dropped some day
+when thou art gossiping may overturn thy house.
+
+"If thou art well-versed in books, and hast gone into them, set them in
+thy heart; whatsoever thou then utterest will be good. If the scribe be
+appointed to any position, he will converse about his documents. The
+director of the treasury hath no son, and the overseer of the seal hath
+no heir. High officials esteem the scribe, whose hand is his position of
+honour, which they do not give to children....
+
+"The ruin of a man resteth on his tongue; take heed that thou harmest
+not thyself.
+
+"The heart of a man is [like] the store-chamber of a granary that is
+full of answers of every kind; choose thou those that are good, and
+utter them, and keep those that are bad closely confined within thee. To
+answer roughly is like the brandishing of weapons, but if thou wilt
+speak kindly and quietly thou wilt always [be loved].
+
+"When thou offerest up offerings to thy God, beware lest thou offer the
+things that are an abomination [to Him]. Chatter not [during] his
+journeyings (or processions), seek not to prolong (?) his appearance,
+disturb not those who carry him, chant not his offices too loudly, and
+beware lest thou.... Let thine eye observe his dispensations. Devote
+thyself to the adoration of his name. It is he who giveth souls to
+millions of forms, and he magnifieth the man who magnifieth him....
+
+"I gave thee thy mother who bore thee, and in bearing thee she took upon
+herself a great burden, which she bore without help from me. When after
+some months thou wast born, she placed herself under a yoke, for three
+years she suckled thee.... When thou wast sent to school to be educated,
+she brought bread and beer for thee from her house to thy master
+regularly each day. Thou art now grown up, and thou hast a wife and a
+house of thy own. Keep thine eye on thy child, and bring him up as thy
+mother brought thee up. Do nothing whatsoever that will cause her
+(_i.e._ thy mother) to suffer, lest she lift up her hands to God, and He
+hear her complaint, [and punish thee].
+
+"Eat not bread, whilst another standeth by, without pointing out to him
+the bread with thy hand....
+
+"Devote thyself to God, take heed to thyself daily for the sake of God,
+and let to-morrow be as to-day. Work thou [for him]. God seeth him that
+worketh for Him, and He esteemeth lightly the man who esteemeth Him
+lightly.
+
+"Follow not after a woman, and let her not take possession of thy heart.
+
+"Answer not a man when he is wroth, but remove thyself from him. Speak
+gently to him that hath spoken in anger, for soft words are the medicine
+for his heart.
+
+"Seek silence for thyself."
+
+
+For the study of the moral character of the ancient Egyptian, a
+document, of which a mutilated copy is found on a papyrus preserved in
+the Royal Library in Berlin, is of peculiar importance. As the opening
+lines are wanting it is impossible to know what the title of the work
+was, but because the text records a conversation that took place between
+a man who had suffered grievous misfortunes, and was weary of the world
+and of all in it, and wished to kill himself, it is generally called the
+"TALK OF A MAN WHO WAS TIRED OF LIFE WITH HIS SOUL." The general meaning
+of the document is clear. The man weary of life discusses with his soul,
+as if it were a being wholly distinct from himself, whether he shall
+kill himself or not. He is willing to do so, but is only kept from his
+purpose by his soul's observation that if he does there will be no one
+to bury him properly, and to see that the funerary ceremonies are duly
+performed. This shows that the man who was tired of life was alone in
+the world, and that all his relations and friends had either forsaken
+him, or had been driven away by him. His soul then advised him to
+destroy himself by means of fire, probably, as has been suggested,
+because the ashes of a burnt body would need no further care. The man
+accepted the advice of his soul, and was about to follow it literally,
+when the soul itself drew back, being afraid to undergo the sufferings
+inherent in such a death for the body. The man then asked his soul to
+perform for him the last rites, but it absolutely refused to do so, and
+told him that it objected to death in any form, and that it had no
+desire at all to depart to the kingdom of the dead. The soul supports
+its objection to suffer by telling the man who is tired of life that the
+mere remembrance of burial is fraught with mourning, and tears, and
+sorrow. It means that a man is torn away from his house and thrown out
+upon a hill, and that he will never go up again to see the sun. And
+after all, what is the good of burial? Take the case of those who have
+had granite tombs, and funerary monuments in the form of pyramids made
+for them, and who lie in them in great state and dignity. If we look at
+the slabs in their tombs, which have been placed there on purpose to
+receive offerings from the kinsfolk and friends of the deceased, we
+shall find that they are just as bare as are the tablets for offerings
+of the wretched people who belong to the Corvee, of whom some die on the
+banks of the canals, leaving one part of their bodies on the land and
+the other in the water, and some fall into the water altogether and are
+eaten by the fish, and others under the burning heat of the sun become
+bloated and loathsome objects. Because men receive fine burials it does
+not follow that offerings of food, which will enable them to continue
+their existence, will be made by their kinsfolk. Finally the soul ends
+its speech with the advice that represented the view of the average
+Egyptian in all ages, "Follow after the day of happiness, and banish
+care," that is to say, spare no pains in making thyself happy at all
+times, and let nothing that concerns the present or the future trouble
+thee.
+
+This advice, which is well expressed by the words which the rich man
+spake to his soul, "Take thine ease, eat, drink, and be merry" (St. Luke
+xii. 19), was not acceptable to the man who was tired of life, and he at
+once addressed to his soul a series of remarks, couched in rhythmical
+language, in which he made it clear that, so far as he was concerned,
+death would be preferable to life. He begins by saying that his name is
+more detested than the smell of birds on a summer's day when the heavens
+are hot, and the smell of a handler of fish newly caught when the
+heavens are hot, and the smell of water-fowl in a bed of willows wherein
+geese collect, and the smell of fishermen in the marshes where fishing
+hath been carried on, and the stench of crocodiles, and the place where
+crocodiles do congregate. In a second group of rhythmical passages the
+man who was tired of life goes on to describe the unsatisfactory and
+corrupt condition of society, and his wholesale condemnation of it
+includes his own kinsfolk. Each passage begins with the words, "Unto
+whom do I speak this day?" and he says, "Brothers are bad, and the
+friends of to-day lack love. Hearts are shameless, and every man seizeth
+the goods of his neighbour. The meek man goeth to ground (_i.e._ is
+destroyed), and the audacious man maketh his way into all places. The
+man of gracious countenance is wretched, and the good are everywhere
+treated as contemptible. When a man stirreth thee up to wrath by his
+wickedness, his evil acts make all people laugh. One robbeth, and
+everyone stealeth the possessions of his neighbour. Disease is
+continual, and the brother who is with it becometh an enemy. One
+remembereth not yesterday, and one doeth nothing ... in this hour.
+Brothers are bad.... Faces disappear, and each hath a worse aspect than
+that of his brother. Hearts are shameless, and the man upon whom one
+leaneth hath no heart. There are no righteous men left, the earth is an
+example of those who do evil. There is no true man left, and each is
+ignorant of what he hath learnt. No man is content with what he hath; go
+with the man [you believe to be contented], and he is not [to be found].
+I am heavily laden with misery, and I have no true friend. Evil hath
+smitten the land, and there is no end to it."
+
+The state of the world being thus, the man who was tired of life is
+driven to think that there is nothing left for him but death; it is
+hopeless to expect the whole state of society to change for the better,
+therefore death must be his deliverer. To his soul he says, "Death
+standeth before me this day, [and is to me as] the restoration to health
+of a man who hath been sick, and as the coming out into the fresh air
+after sickness. Death standeth before me this day like the smell of
+myrrh, and the sitting under the sail of a boat on a day with a fresh
+breeze. Death standeth before me this day like the smell of lotus
+flowers, and like one who is sitting on the bank of drunkenness.[1]
+Death standeth before me this day like a brook filled with rain water,
+and like the return of a man to his own house from the ship of war.
+Death standeth before me this day like the brightening of the sky after
+a storm, and like one.... Death standeth before me this day as a man who
+wisheth to see his home once again, having passed many years as a
+prisoner." The three rhythmical passages that follow show that the man
+who was tired of life looked beyond death to a happier state of
+existence, in which wrong would be righted, and he who had suffered on
+this earth would be abundantly rewarded. The place where justice reigned
+supreme was ruled over by Ra, and the man does not call it "heaven," but
+merely "there."[2] He says, "He who is there shall indeed be like unto a
+loving god, and he shall punish him that doeth wickedness. He who is
+there shall certainly stand in the Boat of the Sun, and shall bestow
+upon the temples the best [offerings]. He who is there shall indeed
+become a man of understanding who cannot be resisted, and who prayeth to
+Ra when he speaketh." The arguments in favour of death of the man who
+was tired of life are superior to those of the soul in favour of life,
+for he saw beyond death the "there" which the soul apparently had not
+sufficiently considered. The value of the discussion between the man and
+his soul was great in the opinion of the ancient Egyptian because it
+showed, with almost logical emphasis, that the incomprehensible things
+of "here" would be made clear "there."
+
+[Footnote 1: _i.e._ sitting on a seat in a tavern built on the river
+bank.]
+
+[Footnote 2: Compare,
+                 "There the tears of earth are dried;
+                  There its hidden things are clear;
+                  There the work of life is tried
+                  By a juster judge than here."
+                          --_Hymns Ancient and Modern_, No. 401.]
+
+The man who was tired of life did not stand alone in his discontent with
+the surroundings in which he lived, and with his fellow-man, for from a
+board inscribed in hieratic in the British Museum (No. 5645) we find
+that a priest of Heliopolis called Khakhepersenb, who was surnamed
+Ankhu, shared his discontent, and was filled with disgust at the
+widespread corruption and decadence of all classes of society that were
+everywhere in the land. In the introduction to this description of
+society as he saw it, he says that he wishes he possessed new language
+in which to express himself, and that he could find phrases that were
+not trite in which to utter his experience. He says that men of one
+generation are very much like those of another, and have all done and
+said the same kind of things. He wishes to unburden his mind, and to
+remove his moral sickness by stating what he has to say in words that
+have not before been used. He then goes on to say, "I ponder on the
+things that have taken place, and the events that have occurred
+throughout the land. Things have happened, and they are different from
+those of last year. Each year is more wearisome than the last. The whole
+country is disturbed and is going to destruction. Justice (or right) is
+thrust out, injustice (or sin) is in the council hall, the plans of the
+gods are upset, and their behests are set aside. The country is in a
+miserable state, grief is in every place, and both towns and provinces
+lament. Every one is suffering through wrong-doing. All respect of
+persons is banished. The lords of quiet are set in commotion. When
+daylight cometh each day [every] face turneth away from the sight of
+what hath happened [during the night].... I ponder on the things that
+have taken place. Troubles flow in to-day, and to-morrow [tribulations]
+will not cease. Though all the country is full of unrest, none will
+speak about it. There is no innocent man [left], every one worketh
+wickedness. Hearts are bowed in grief. He who giveth orders is like unto
+the man to whom orders are given, and their hearts are well pleased. Men
+wake daily [and find it so], yet they do not abate it. The things of
+yesterday are like those of to-day, and in many respects both days are
+alike. Men's faces are stupid, and there is none capable of
+understanding, and none is driven to speak by his anger.... My pain is
+keen and protracted. The poor man hath not the strength to protect
+himself against the man who is stronger than he. To hold the tongue
+about what one heareth is agony, but to reply to the man who doth not
+understand causeth suffering. If one protesteth against what is said,
+the result is hatred; for the truth is not understood, and every protest
+is resented. The only words which any man will now listen to are his
+own. Every one believes in his own.... Truth hath forsaken speech
+altogether."
+
+Whether the copy of the work from which the above extracts is taken be
+complete or not cannot be said, but in any case there is no suggestion
+on the board in the British Museum that the author of the work had any
+remedy in his mind for the lamentable state of things which he
+describes. Another Egyptian writer, called Apuur, who probably
+flourished a little before the rule of the kings of the twelfth dynasty,
+depicts the terrible state of misery and corruption into which Egypt had
+fallen in his time, but his despair is not so deep as that of the man
+who was tired of his life or that of the priest Khakhepersenb. On the
+contrary, he has sufficient hope of his country to believe that the day
+will come when society shall be reformed, and when wickedness and
+corruption shall be done away, and when the land shall be ruled by a
+just ruler. It is difficult to say, but it seems as if he thought this
+ruler would be a king who would govern Egypt with righteousness, as did
+Ra in the remote ages, and that his advent was not far off. The Papyrus
+in which the text on which these observations are based is preserved in
+Leyden, No. 1344. It has been discussed carefully by several scholars,
+some of whom believe that its contents prove that the expectation of the
+coming of a Messiah was current in Egypt some forty-five centuries ago.
+The following extracts will give an idea of the character of the
+indictment which Apuur drew up against the Government and society of his
+day, and which he had the temerity to proclaim in the presence of the
+reigning king and his court. He says: "The guardians of houses say, 'Let
+us go and steal.' The snarers of birds have formed themselves into armed
+bands. The peasants of the Delta have provided themselves with bucklers.
+A man regardeth his son as his enemy. The righteous man grieveth because
+of what hath taken place in the country. A man goeth out with his shield
+to plough. The man with a bow is ready [to shoot], the wrongdoer is in
+every place. The inundation of the Nile cometh, yet no one goeth out to
+plough. Poor men have gotten costly goods, and the man who was unable to
+make his own sandals is a possessor of wealth. The hearts of slaves are
+sad, and the nobles no longer participate in the rejoicings of their
+people. Men's hearts are violent, there is plague everywhere, blood is
+in every place, death is common, and the mummy wrappings call to people
+before they are used. Multitudes are buried in the river, the stream is
+a tomb, and the place of mummification is a canal. The gentle folk weep,
+the simple folk are glad, and the people of every town say, 'Come, let
+us blot out these who have power and possessions among us.' Men resemble
+the mud-birds, filth is everywhere, and every one is clad in dirty
+garments. The land spinneth round like the wheel of the potter. The
+robber is a rich man, and [the rich man] is a robber. The poor man
+groaneth and saith, 'This is calamity indeed, but what can I do?' The
+river is blood, and men drink it; they cease to be men who thirst for
+water. Gates and their buildings are consumed with fire, yet the palace
+is stable and nourishing. The boats of the peoples of the South have
+failed to arrive, the towns are destroyed, and Upper Egypt is desert.
+The crocodiles are sated with their prey, for men willingly go to them.
+The desert hath covered the land, the Nomes are destroyed, and there
+are foreign troops in Egypt. People come hither [from everywhere], there
+are no Egyptians left in the land. On the necks of the women slaves
+[hang ornaments of] gold, lapis-lazuli, silver, turquoise, carnelian,
+bronze, and _abhet_ stone. There is good food everywhere, and yet
+mistresses of houses say, 'Would that we had something to eat.' The
+skilled masons who build pyramids have become hinds on farms, and those
+who tended the Boat of the god are yoked together [in ploughing]. Men do
+not go on voyages to Kepuna (Byblos in Syria) to-day. What shall we do
+for cedar wood for our mummies, in coffins of which priests are buried,
+and with the oil of which men are embalmed? They come no longer. There
+is no gold, the handicrafts languish. What is the good of a treasury if
+we have nothing to put in it? Everything is in ruins. Laughter is dead,
+no one can laugh. Groaning and lamentation are everywhere in the land.
+Egyptians have turned into foreigners. The hair hath fallen out of the
+head of every man. A gentleman cannot be distinguished from a nobody.
+Every man saith, 'I would that I were dead,' and children say, '[My
+father] ought not to have begotten me.' Children of princes are dashed
+against the walls, the children of desire are cast out into the desert,
+and Khnemu[1] groaneth in sheer exhaustion. The Asiatics have become
+workmen in the Delta. Noble ladies and slave girls suffer alike. The
+women who used to sing songs now sing dirges. Female slaves speak as
+they like, and when their mistress commandeth they are aggrieved.
+Princes go hungry and weep. The hasty man saith, 'If I only knew where
+God was I would make offerings to Him.' The hearts of the flocks weep,
+and the cattle groan because of the condition of the land. A man
+striketh his own brother. What is to be done? The roads are watched by
+robbers, who hide in the bushes until a benighted traveller cometh, when
+they rob him. They seize his goods, and beat him to death with cudgels.
+Would that the human race might perish, and there be no more conceiving
+or bringing to the birth! If only the earth could be quiet, and revolts
+cease! Men eat herbs and drink water, and there is no food for the
+birds, and even the swill is taken from the mouths of the swine. There
+is no grain anywhere, and people lack clothes, unguents, and oil. Every
+man saith, 'There is none.' The storehouse is destroyed, and its keeper
+lieth prone on the ground. The documents have been filched from their
+august chambers, and the shrine is desecrated. Words of power are
+unravelled, and spells made powerless. The public offices are broken
+open and their documents stolen, and serfs have become their own
+masters. The laws of the court-house are rejected, men trample on them
+in public, and the poor break them in the street. Things are now done
+that have never been done before, for a party of miserable men have
+removed the king. The secrets of the Kings of the South and of the North
+have been revealed. The man who could not make a coffin for himself hath
+a large tomb. The occupants of tombs have been cast out into the desert,
+and the man who could not make a coffin for himself hath now a treasury.
+He who could not build a hut for himself is now master of a habitation
+with walls. The rich man spendeth his night athirst, and he who begged
+for the leavings in the pots hath now brimming bowls. Men who had fine
+raiment are now in rags, and he who never wore a garment at all now
+dresseth in fine linen. The poor have become rich, and the rich poor.
+Noble ladies sell their children for beds. Those who once had beds now
+sleep on the ground. Noble ladies go hungry, whilst butchers are sated
+with what was once prepared for them. A man is slain by his brother's
+side, and that brother fleeth to save his own life."
+
+[Footnote 1: The god who fashioned the bodies of men.]
+
+Apuur next, in a series of five short exhortations, entreats his bearers
+to take action of some sort; each exhortation begins with the words,
+"Destroy the enemies of the sacred palace (or Court)." These are
+followed by a series of sentences, each of which begins with the word
+"Remember," and contains one exhortation to his hearers to perform
+certain duties in connection with the service of the gods. Thus they are
+told to burn incense and to pour out libations each morning, to offer
+various kinds of geese to the gods, to eat natron, to make white bread,
+to set up poles on the temples and stelae inside them, to make the priest
+to purify the temples, to remove from his office the priest who is
+unclean, &c. After many breaks in the text we come to the passage in
+which Apuur seems to foretell the coming of the king who is to restore
+order and prosperity to the land. He is to make cool that which is hot.
+He is to be the "shepherd of mankind," having no evil in his heart. When
+his herds are few [and scattered], he will devote his time to bringing
+them together, their hearts being inflamed. The passage continues,
+"Would that he had perceived their nature in the first generation (of
+men), then he would have repressed evils, he would have stretched forth
+(his) arm against it, he would have destroyed their seed (?) and their
+inheritance.... A fighter (?) goeth forth, that (he?) may destroy the
+wrongs that (?) have been wrought. There is no pilot (?) in their
+moment. Where is he (?) to-day? Is he sleeping? Behold, his might is not
+seen." [1] Many of the passages in the indictment of Apuur resemble the
+descriptions of the state of the land of Israel and her people which are
+found in the writings of the Hebrew Prophets, and the "shepherd of
+mankind," _i.e._ of the Egyptians, forcibly reminds us of the appeal to
+the "Shepherd of Israel" in Psalm lxxx. 1.
+
+[Footnote 1: See A.H. Gardiner, _Admonitions of an Egyptian Sage_,
+Leipzic, 1909, p. 78.]
+
+
+
+
+                              CHAPTER XIV
+
+                     EGYPTIAN POETICAL COMPOSITIONS
+
+
+The poetry of the Egyptians is wholly unlike that of western nations,
+but closely resembles the rhythmical compositions of the Hebrews, with
+their parallelism of members, with which we are all familiar in the Book
+of Psalms, the Song of Solomon, &c. The most important collection of
+Egyptian Songs known to us is contained in the famous papyrus in the
+British Museum, No. 10,060, more commonly known as "Harris 500." This
+papyrus was probably written in the thirteenth century B.C., but many of
+the songs belong to a far earlier date. Though dealing with a variety of
+subjects, there is no doubt that all of them must be classed under the
+heading of "Love Songs." In them the lover compares the lady of his
+choice to many beautiful flowers and plants, and describes at
+considerable length the pain and grief which her absence causes him. The
+lines of the strophes are short, and the construction is simple, and it
+seems certain that the words owed their effect chiefly to the voice of
+the singer, who then, as now, employed many semitones and thirds of
+tones, and to the skill with which he played the accompaniment on his
+harp. A papyrus at Leyden, which was written a little later than the
+"Love Songs," contains three very curious compositions. The first is a
+sort of lament of a pomegranate tree, which, in spite of the service
+which it has rendered to the "sister and her brother," is not included
+among trees of the first class. In the second a fig tree expresses its
+gratitude and its readiness to do the will of its mistress, and to allow
+its branches to be cut off to make a bed for her. In the third a
+sycamore tree invites the lady of the land on which it stands to come
+under the shadow of its branches, and to enjoy a happy time with her
+lover, and promises her that it will never speak about what it sees.
+
+More interesting than any of the above songs is the so-called "Song of
+the Harper," of which two copies are known: the first is found in the
+papyrus Harris 500, already mentioned, and the second in a papyrus at
+Leyden. Extracts of this poem are also found on the walls of the tomb of
+Nefer-hetep at Thebes. The copy in the papyrus reads:
+
+
+THE POEM THAT IS IN THE HALL OF THE TOMB OF [THE KING OF THE SOUTH, THE
+    KING OF THE NORTH], ANTUF,[1] WHOSE WORD IS TRUTH, [AND IS CUT] IN
+    FRONT OF THE HARPER.
+
+O good prince, it is a decree,
+And what hath been ordained thereby is well,
+That the bodies of men shall pass away and disappear,
+Whilst others remain.
+
+Since the time of the oldest ancestors,
+The gods who lived in olden time,
+Who lie at rest in their sepulchres,
+The Masters and also the Shining Ones,
+Who have been buried in their splendid tombs,
+Who have built sacrificial halls in their tombs,
+Their place is no more.
+Consider what hath become of them!
+
+I have heard the words of Imhetep [2] and Herutataf,[3]
+Which are treasured above everything because they uttered them.
+Consider what hath become of their tombs!
+Their walls have been thrown down;
+Their places are no more;
+They are just as if they had never existed.
+
+Not one [of them] cometh from where they are.
+Who can describe to us their form (or, condition),
+Who can describe to us their surroundings,
+Who can give comfort to our hearts,
+And can act as our guide
+To the place whereunto they have departed?
+
+Give comfort to thy heart,
+And let thy heart forget these things;
+What is best for thee to do is
+To follow thy heart's desire as long as thou livest.
+
+Anoint thy head with scented unguents.
+Let thine apparel be of byssus
+Dipped in costly [perfumes],
+In the veritable products (?) of the gods.
+
+Enjoy thyself more than thou hast ever done before,
+And let not thy heart pine for lack of pleasure.
+
+Pursue thy heart's desire and thine own happiness.
+Order thy surroundings on earth in such a way
+That they may minister to the desire of thy heart;
+[For] at length that day of lamentation shall come,
+Wherein he whose heart is still shall not hear the lamentation.
+Never shall cries of grief cause
+To beat [again] the heart of a man who is in the grave.
+
+Therefore occupy thyself with thy pleasure daily,
+And never cease to enjoy thyself.
+
+Behold, a man is not permitted
+To carry his possessions away with him.
+Behold, there never was any one who, having departed,
+Was able to come back again.
+
+[Footnote 1: He was one of the kings of the eleventh dynasty, about 2700
+B.C.]
+
+[Footnote 2: A high official of Tcheser, a king of the third dynasty.]
+
+[Footnote 3: Son of Khufu, the builder of the Great Pyramid (fourth
+dynasty.)]
+
+
+
+
+                              CHAPTER XV
+
+                        MISCELLANEOUS LITERATURE
+
+
+In this chapter are given short notices of a series of works which the
+limits of this book make it impossible to describe at greater length.
+
+I. The BOOK OF THE TWO WAYS.--This is a very ancient funerary work,
+which is found written in cursive hieroglyphs upon coffins of the
+eleventh and twelfth dynasties, of which many fine examples are to be
+seen in the British Museum. The object of the work is to provide the
+souls of the dead with a guide that will enable them, when they leave
+this world, to make a successful journey across the Tuat, _i.e._ the
+Other World or Dead Land, to the region where Osiris lived and ruled
+over the blessed dead. The work describes the roads that must be
+travelled over, and names the places where opposition is to be expected,
+and supplies the deceased with the words of power which he is to utter
+when in difficulties. The abode of the blessed dead could be reached
+either by water or by land, and the book affords the information
+necessary for journeying thither by either route. The sections of the
+book are often accompanied by coloured vignettes, which illustrate them,
+and serve as maps of the various regions of the Other World, and
+describe the exact positions of the streams and canals that have to be
+crossed, and the Islands of the Blest, and the awful country of blazing
+fire and boiling water in which the bodies, souls, and spirits of the
+wicked were destroyed.
+
+II. The BOOK "AM TUAT," or Guide to him that is in the Tuat.--This Book
+has much in common with the Book of the Two Ways. According to it, the
+region that lay between this world and the realm of Osiris was divided
+into ten parts, which were traversed, once each night, by the Sun-god
+in the form which he took during the night. At the western end was a
+sort of vestibule, through which the god passed from the day sky into
+the Tuat, and at the eastern end was another vestibule, through which he
+passed on leaving the Tuat to re-enter the day sky. The two vestibules
+were places of gloom and semi-darkness, and the ten divisions of the
+Tuat were covered by black night. When the Sun-god set in the west in
+the evening he was obliged to travel through the Tuat to the eastern
+sky, in order to rise again on this earth on the following day. He
+entered the Tuat at or near Thebes, proceeded northwards, through the
+under-worlds of Thebes, Abydos, Herakleopolis, Memphis, and Sais, then
+turned towards the east and crossed the Delta, and, having passed
+through the underworld of Heliopolis, appeared in the eastern sky to
+resume his daily course from east to west. His journey so far as Memphis
+he made in a boat, which sailed on the river of the Tuat. At Memphis he
+left the boat on the river, and entered a magical boat formed of a
+serpent's body, and so passed under the mountainous district round about
+Sakkarah. At or near Sais he returned to his river boat, and sailing
+over the great marine lakes of the Delta reached Heliopolis. The sun-god
+was guided through each section of the Tuat by a goddess who belonged to
+the district, and for the sake of uniformity the journey through each
+section was supposed to occupy an hour; the guiding goddess left the
+god's boat at the end of her hour, and the goddess of the next section
+took her place. The path of the god was lighted by fire, which the
+beings who lived in the various sections poured out of their mouths, and
+the attendant gods who were with them in his boat spake words of power,
+which overcame all opposition and removed every obstacle. As he passed
+through each section it was temporarily lighted up by the fire already
+mentioned, and he uttered words of power, the effect of which was to
+supply the inhabitants of the section with air, food, and drink,
+sufficient to last until the next night, when he would renew the supply.
+Many parts of the Tuat were filled with hideous monsters in human and
+animal forms, and with evil spirits of every kind, but they were all
+rendered powerless by the spells uttered by the gods who were in
+attendance on the Sun-god in his boat. At one time in the history of
+Egypt it became the earnest wish of every pious man to make the journey
+from this world to the next in the Boat of the Sun. Armed with words of
+power and amulets of all kinds, and relying on their lives of moral
+rectitude, and the effect of the offerings which they had made to the
+dead, their souls entered the Boat, and set out on their journey. When
+they reached Abydos their credentials were examined, and those who were
+found to be speakers of the truth and upright in their actions were
+allowed to continue their journey with the Sun-god, and to live with him
+ever after. Some souls preferred to remain at Abydos and to live with
+Osiris, and those who were found righteous in the Judgment were allowed
+to do so, and were granted estates in perpetuity in the kingdom of this
+god. The Book "AM TUAT" describes the sections of the Tuat and their
+inhabitants, and supplies all the information which the soul was
+supposed to require in passing from this world to the next. Many copies
+of certain sections of it are known, and some of these are in the
+British Museum;[1] the most complete copy of it is in the tomb of Seti I
+at Thebes.
+
+[Footnote 1: See the massive stone sarcophagi of Nectonebus exhibited in
+the Southern Egyptian Gallery of the British Museum.]
+
+III. The BOOK OF GATES.--This book was also written to be a Guide to the
+Tuat, and has much in common with the Book of the Two Ways and with the
+Book Am Tuat. In it also the Tuat is divided into ten sections and has
+two vestibules, the Eastern and the Western, but at the entrance to each
+section is a strongly fortified Gate, guarded by a monster serpent-god
+and by the gods of the section. The Sun-god of night, as in the Book Am
+Tuat, makes his journey in a boat, and is attended by a number of gods,
+who remove all opposition from his path by the use of words of power. As
+he approaches each Gate, its doors are thrown open by the gods who guard
+them, and he passes into the section of the Tuat behind it, carrying
+with him light, air, and food for its inhabitants. The Book of Gates
+embodies the teaching of the priests of the cult of Osiris, and the Book
+Am Tuat represents the modified form of it that was promulgated by the
+priests of Amen. From the Book of Gates we derive much information about
+the realm of Osiris, and the Great Judgment of souls, which took place
+in his Hall of Judgment once a day at midnight. Then all the souls that
+had collected during the past twenty-four hours from all parts of Egypt
+were weighed in the Balance; the righteous were allotted estates in
+perpetuity in the "land of souls," and the wicked were destroyed by
+Shesmu, the executioner of the god, and by his assistants. The texts
+that describe the various "Gates" of the Book of Gates, explain who are
+the beings represented in the pictures, and state why they were there.
+And the Book proves conclusively that the Egyptians believed in the
+efficacy of sacrifices and offerings, and in the doctrine of righteous
+retribution; liars and deceivers were condemned, and their bodies,
+souls, spirits, doubles, and names destroyed, and the righteous were
+rewarded for their upright lives and integrity upon earth by the gift of
+everlasting life and happiness. The most complete copy of this
+interesting work in England is cut on the alabaster sarcophagus of Seti
+I, about 1350 B.C. This unique sepulchral monument is exhibited gratis
+in Sir John Soane's Museum at 13 Lincoln's Inn Fields, and every student
+of the religion of the Egyptians should examine it.
+
+IV. The RITUAL OF EMBALMMENT.--Two important fragments of a copy of this
+work are preserved in the Museum of the Louvre (No. 5158), and a part of
+another in the Egyptian Museum, Cairo (No. 3); the former copy was
+written for a priest of Amen called Heru, and the latter for a priest
+called Hetra. These fragments of the work describe minutely the process
+of mummifying certain parts of a human body, and state what materials
+were employed by the embalmer. Moreover, it gives the texts of the
+magical and religious spells that were ordered to be recited by the
+priest who superintended the embalmment, the effect of which was to
+"make divine" each member of the body, and to secure for it the
+protecting influence of the god or goddess who presided over it. The
+following extract refers to the embalming of the head: "Then anoint the
+head of the deceased and all his mouth with oil, both the head and the
+face, and wrap it in the bandages of Harmakhis in Hebit. The bandage of
+the goddess Nekhebet shall be put on the forehead, the bandage of Hathor
+in Heliopolis on the face, the bandage of Thoth on the ears, and the
+bandage of Nebt-hetepet on the back of the neck. All the coverings of
+the head and all the strips of linen used in fastening them shall be
+taken from sheets of linen that have been examined as to quality and
+texture in the presence of the inspector of the mysteries. On the head
+of the deceased shall be the bandage of Sekhmet, beloved of Ptah, in two
+pieces. On the two ears two bandages called the "Complete." On the
+nostrils two bandages called "Nehai" and "Smen." On the cheeks two
+bandages called "He shall live." On the forehead four pieces of linen
+called the "shining ones." On the skull two pieces called "The two Eyes
+of Ra in their fullness." On the two sides of the face and ears
+twenty-two pieces. As to the mouth two inside, and two out. On the chin
+two pieces. On the back of the neck four large pieces. Then tie the
+whole head firmly with a strip of linen two fingers wide, and anoint a
+second time, and then fill up all the crevices with the oil already
+mentioned. Then say, "O august goddess, Lady of the East, Mistress of
+the West, come and enter into the two ears of Osiris. O mighty goddess,
+who art ever young, O great one, Lady of the East, Mistress of the West,
+let there be breathing in the head of the deceased in the Tuat. Let him
+see with his eyes, hear with his ears, breathe with his nose, pronounce
+with his mouth, and speak with his tongue in the Tuat. Accept his voice
+in the Hall of Truth, and let him be proved to have been a speaker of
+the truth in the Hall of Keb, in the presence of the Great God, the Lord
+of Amenti."
+
+V. The RITUAL OF THE DIVINE CULT.--This title is commonly given to a
+work consisting of sixty-six chapters, which were recited daily by the
+high priest of Amen-Ra, the King of the Gods, in his temple at Thebes,
+during the performance of a series of ceremonies of a highly important
+and symbolical character. The text of this Ritual is found cut in
+hieroglyphs on the walls of the temple of Seti I at Abydos, and written
+in hieratic upon papyri preserved in the Imperial Museum in Berlin. The
+work was originally intended to be recited by the king himself daily,
+but it was soon found that the Lord of Egypt could not spare the time
+necessary for its recital each day, and he therefore was personified by
+the high priest of each temple in which the Ritual was performed. The
+object of the Ritual was to place the king in direct contact with his
+god Amen-Ra once a day. The king was an incarnation of Amen-Ra, and
+ruled Egypt as the representative upon earth of the god. He drew his
+power and wisdom direct from the god, and it was believed that these
+required renewal daily. To bring about this renewal of the divine spirit
+in the god's vicegerent upon earth, the king entered the temple in the
+early morning, and performed ceremonies and recited formulae that
+purified both the sanctuary and himself. He then advanced to the shrine,
+which contained a small gilded wooden figure of the god, inlaid with
+precious stones and provided with a movable head, arms, and legs, and
+opened it and knelt down before the figure. He performed further
+ceremonies of purification, and finally took the figure of the god in
+his arms and embraced it. During this embrace the divine power of
+Amen-Ra, which was in the gilded figure at that moment, passed into the
+body of the king, and the divine power and wisdom, which were in the
+king as the god's representative, were renewed. The king then closed the
+doors of the shrine and left the sanctuary for a short time. When he
+returned he opened the shrine again, and made adoration to the god, and
+presented a series of offerings that symbolised Truth. After this the
+king dressed the figure of the god in sacred apparel, and decorated it.
+Then, having performed further acts of worship before it, he closed the
+doors of the shrine, sealed them with mud seals, and left the sanctuary.
+
+VI. The BOOK "MAY MY NAME FLOURISH."--This was a very popular funerary
+work in the Roman Period. It is a development of a long prayer that is
+found in the Pyramid Texts, and was written by the priests and used as a
+spell to make the name of the deceased flourish eternally in heaven and
+on the earth. Many copies of it, written on narrow strips of papyrus,
+are preserved in the British Museum.
+
+VII. The BOOK OF AAPEP, the great enemy of the Sun-god.--Aapep was the
+god of evil, who became incarnate in many forms, especially in wild and
+savage animals and in monster serpents and venomous reptiles of every
+kind. He was supposed to take the form of a huge serpent and to lie in
+wait near the portals of the dawn daily, so that he might swallow up the
+sun as he was about to rise in the eastern sky. He was accompanied by
+legions of devils and fiends, red and black, and by all the powers of
+storm, tempest, hurricane, whirlwind, thunder and lightning, and he was
+the deadly foe of all order, both physical and moral, and of all good in
+heaven and in earth. At certain times during the day and night the
+priests in the temple of Amen-Ra recited a series of chapters, and
+performed a number of magical ceremonies, which were intended to
+strengthen the arms of the Sun-god, and give him power to overcome the
+resistance of Aapep. These chapters acted on Aapep as spells, and they
+paralysed the monster just as he was about to attack the Sun-god. The
+god then approached and shot his fiery darts into him, and his attendant
+gods hacked the monster's body to pieces, which shrivelled up under the
+burning heat of the rays of the Sun-god, and all the devils and fiends
+of darkness fled shrieking in terror at their leader's fate. The sun
+then rose on this world, and all the stars and spirits of the morning
+and all the gods of heaven sang for joy. The complete text of this book
+is found in a long papyrus dated in the reign of Alexander II in the
+British Museum (No. 10,188).
+
+VIII. The INSTRUCTIONS, OR PRECEPTS OF TUAUF to his son Pepi.--Two
+copies of this work, which has also been called a "Hymn in praise of
+learning," are contained in a papyri preserved in the British Museum
+(Sallier II and Anastasi VII). These "Instructions" in reality represent
+the advice of a father to his son, whom he was sending to school to be
+trained for the profession of the scribe. Whether the boy was merely
+sorry to leave his home, or whether he disliked the profession which his
+father had chosen for him, is not clear, but from first to last the
+father urges him to apply himself to the pursuit of learning, which, in
+his opinion, is the foundation of all great and lasting success. He
+says, "I have compared the people who are artisans and handicraftsmen
+[with the scribe], and indeed I am convinced that there is nothing
+superior to letters. Plunge into the study of Egyptian Learning, as thou
+wouldst plunge into the river, and thou wilt find that this is so. I
+would that thou wouldst love Learning as thou lovest thy mother. I wish
+I were able to make thee to see how beautiful Learning is. It is more
+important than any trade in the world. Learning is not a mere phrase,
+for the man who devoteth himself thereto from his youth is honoured, and
+he is despatched on missions. I have watched the blacksmith at the door
+of his furnace. His hands are like crocodiles' hide, and he stinketh
+worse than fishes' eggs. The metal worker hath no more rest than the
+peasant on the farm. The stone mason--at the end of the day his arms are
+powerless; he sitteth huddled up together until the morning, and his
+knees and back are broken. The barber shaveth until far into the night,
+he only resteth when he eateth. He goeth from one street to another
+looking for work. He breaketh his arms to fill his belly, and, like the
+bees, he eateth his own labour. The builder of houses doeth his work
+with difficulty; he is exposed to all weathers, and he must cling to the
+walls which he is building like a creeping plant. His clothes are in a
+horrible state, and he washeth his body only once a day. The farmer
+weareth always the same clothes. His voice is like the croak of a bird,
+his skin is cracked by the wind; if he is healthy his health is that of
+the beasts. If he be ill he lieth down among them, and he sleepeth on
+the damp irrigated land. The envoy to foreign lands bequeatheth his
+property to his children before he setteth out, being afraid that he
+will be killed either by wild beasts of the desert or by the nomads
+therein. When he is in Egypt, what then? No sooner hath he arrived at
+home than he is sent off on another mission. As for the dyer, his
+fingers stink like rotten fish, and his clothes are absolutely horrors.
+The shoemaker is a miserable wretch. He is always asking for work, and
+his health is that of a dying fish. The washerman is neighbour to the
+crocodile. His food is mixed up with his clothes, and every member of
+him is unclean. The catcher of water-fowl, even though he dive in the
+Nile, may catch nothing. The trade of the fisherman is the worst of all.
+He is in blind terror of the crocodile, and falleth among crocodiles."
+The text continues with a few further remarks on the honourable
+character of the profession of the scribe, and ends with a series of
+Precepts of the same character as those found in the works of Ptah-hetep
+and the scribe Ani, from which extracts have already been given.
+
+IX. MEDICAL PAPYRI.--The Egyptians possessed a good practical knowledge
+of the anatomy of certain parts of the human body, but there is no
+evidence that they practised dissection before the arrival of the Greeks
+in Egypt. The medical papyri that have come down to us contain a large
+number of short, rough-and-ready descriptions of certain diseases, and
+prescriptions of very great interest. The most important medical papyrus
+known is that which was bought at Luxor by the late Professor Ebers in
+1872-3, and which is now preserved in Leipzig. This papyrus is about 65
+feet long, and the text is written in the hieratic character. It was
+written in the ninth year of the reign of a king who is not yet
+satisfactorily identified, but who probably lived before the period of
+the rule of the eighteenth dynasty, perhaps about 1800 B.C. A short
+papyrus in the British Museum contains extracts from it, and other
+papyri with somewhat similar contents are preserved in the Museums of
+Paris, Leyden, Berlin, and California.
+
+X. MAGICAL PAPYRI.--The widespread use of magic in Egypt in all ages
+suggests that the magical literature of Egypt must have been very
+large. Much of it was incorporated at a very early period into the
+Religious Literature of the country, and was used for legitimate
+purposes, in fact for the working of what we call "white magic." The
+Egyptian saw no wrong in the working of magic, and it was only condemned
+by him when the magician wished to produce evil results. The gods
+themselves were supposed to use spells and incantations, and every
+traveller by land or water carried with him magical formulae which he
+recited when he was in danger from the wild beasts of the desert or the
+crocodile of the river and its canals. Specimens of these will be found
+in the famous magical papyri in the British Museum, _e.g._ the Salt
+Papyrus, the Rhind Papyrus, and the Harris Papyrus. Under this heading
+may be mentioned Papyrus Sallier IV in the British Museum, which
+contains a list of lucky and unlucky days. Here is a specimen of its
+contents:
+
+    1st day of Hathor. The whole day is lucky. There is festival in
+    heaven with Ra and Hathor.
+
+    2nd day of Hathor. The whole day is lucky. The gods go out. The
+    goddess Uatchet comes from Tep to the gods who are in the shrine of
+    the bull, in order to protect the divine members.
+
+    3rd day of Hathor. The whole day is lucky.
+
+    4th day of Hathor. The whole day is unlucky. The house of the man
+    who goes on a voyage on that day comes to ruin.
+
+    6th day of Hathor. The whole day is unlucky. Do not light a fire in
+    thy house on this day, and do not look at one.
+
+    18th day of Pharmuthi. The whole day is unlucky. Do not bathe on
+    this day.
+
+    20th day of Pharmuthi. The whole day is unlucky. Do not work on this
+    day.
+
+    22nd day of Pharmuthi. The whole day is unlucky. He who is born on
+    this day will die on this day.
+
+    23rd day of Pharmuthi. The first two-thirds of the day are unlucky,
+    and the last third lucky.
+
+XI. LEGAL DOCUMENTS.--The first legal document written in Egypt was the
+will of Ra, in which he bequeathed all his property and the inheritance
+of the throne of Egypt to his first-born son Horus. Tradition asserted
+that this Will was preserved in the Library of the Sun-god in
+Heliopolis. The inscriptions contain many allusions to the Laws of
+Egypt, but no document containing any connected statement of them has
+come down to us. In the great inscription of Heruemheb, the last king of
+the eighteenth dynasty, a large number of good laws are given, but it
+must be confessed that as a whole the administration of the Law in many
+parts of Egypt must always have been very lax. Texts relating to
+bequests, endowments, grants of land, &c., are very difficult to
+translate, because it is well-nigh impossible to find equivalents for
+Egyptian legal terms. In the British Museum are two documents in
+hieratic that were drawn up in connection with prosecutions which the
+Government of Egypt undertook of certain thieves who had broken into
+some of the royal tombs at Thebes and robbed them, and of certain other
+thieves who had robbed the royal treasury and made away with a large
+amount of silver (Nos. 10,221, 10,052, 10,053, and 10,054). Equally
+interesting is the roll that describes the prosecution of certain highly
+placed officials and relations of Rameses III who had conspired against
+him and wanted to kill him. Several of the conspirators were compelled
+to commit suicide. The text is written in hieratic on papyrus, and is
+preserved in the Royal Museum, Leyden.
+
+XII. HISTORICAL ROMANCES.--Examples of these are the narrative of the
+capture of the town of Joppa in Palestine by an officer of Thothmes III,
+and the history of the dispute that broke out between Seqenenra, King of
+Upper Egypt, and Aapepi, King of Avaris in the Delta. These are written
+in hieratic and are preserved in the British Museum, in Harris Papyrus
+500, and Sallier No. 1 (10,185).
+
+XIII. MATHEMATICS.--The chief source of our knowledge of the Mathematics
+of the Egyptians is the Rhind Papyrus in the British Museum (No.
+10,057), which was written before 1700 B.C., probably during the reign
+of one of the Hyksos kings. The papyrus contains a number of simple
+arithmetical examples and several geometrical problems. The workings
+out of these prove that the Egyptian spared himself no trouble in making
+his calculations, and that he worked out both his arithmetical examples
+and problems in the most cumbrous and laborious way possible. He never
+studied mathematics in order to make progress in his knowledge of the
+science, but simply for purely practical everyday work; as long as his
+knowledge enabled him to obtain results which he knew from experience
+were substantially correct he was content.
+
+
+
+
+                       EDITIONS OF EGYPTIAN TEXTS,
+                            TRANSLATIONS, &c.
+
+
+AMELINEAU, E.--Morale Egyptien. Paris, 1892. 8vo.
+
+BERGMANN, E.--Das Buch vom Durchwandeln der Ewigkeit. Vienna, 1877.
+
+BIRCH, S.--Egyptian Texts from the Coffin of Amamu. London, 1886.
+  Egyptian Hieratic Papyrus of Rameses III. London, 1876.
+
+BREASTED, J.H.--Ancient Records--Egypt. Chicago, 1906.
+
+BRUGSCH, H.--Sieben Jahre der Hungersnoth. Leipzig, 1891.
+  Inscriptio Rosettana. Berlin, 1851.
+  Neue Weltordnung. Berlin, 1881.
+  Reise nach der grossen Oase. Leipzig, 1878.
+  Rhind's zwei Bilingue Papyri. Leipzig, 1865.
+  Shai an Sinsin. Berlin, 1851.
+
+BUDGE, E.A. WALLIS.--Book of the Dead, Egyptian Texts,
+      Translation and Vocabulary, 2nd ed. London, 1909.
+  Papyrus of Ani. London, 1913.
+  Papyri of Hunefer, Anhai, Netchemet, Kersher, and Nu. London, 1899.
+  Hieratic Papyri. Texts and translations. London, 1910.
+  Book of Opening the Mouth, Liturgy of Funerary Offerings,
+      The Book of Am-Tuat, The Book of Gates. London, 1906-1909.
+  Legends of the Gods. London, 1912.
+  Annals of Nubian Kings. London, 1912.
+  Greenfield Papyrus. 1912.
+
+DE HORRACK, P.J.--Les Lamentations d'Isis. Paris, 1866.
+
+ERMAN, A.--Gespraech eines Lebensmueden. Berlin, 1896.
+  Die Maerchen des Papyrus Westcar. Berlin, 1890.
+
+GARDINER, A.H.--Egyptian Hieratic Texts, Part I. Leipzig, 1911.
+  The Admonitions of an Egyptian Sage. Leipzig, 1909.
+  Die Erzaehlung des Sinuhe. Leipzig, 1904.
+  Die Klagen des Bauern. Leipzig, 1908.
+
+GREBAUT, E.--Hymne a Ammon-Ra. Paris, 1874.
+
+GRIFFITH, F. Ll.--Stories of the High Priests of Memphis. Oxford, 1900.
+
+GOLENISCHEFF, W.--Die Metternichstele. Leipzig, 1877.
+  Le Conte du Naufrage. Cairo, 1912.
+  Les Papyrus Hieratiques. St. Petersburg, 1913.
+
+JOACHIM, H.--Papyros Ebers. Berlin, 1890.
+
+LEFEBURE, E.--Le Mythe Osirien. Paris, 1874.
+  Traduction comparee des Hymnes. Paris, 1868.
+
+LEGRAIN, G.--Livre des Transformations. Paris, 1890.
+
+LIEBLEIN, J.--Le livre Egyptien, Que mon nom. Leipzig, 1895.
+
+MASPERO, G.--Contes Populaires. Paris, 1912.
+  Une enquete judiciaire. Paris, 1872.
+  Etudes Egyptiennes. Tomm. I, II. Paris, 1883.
+  Du Genre Epistolaire. Paris, 1872.
+  Hymne au Nil. Paris, 1868, and Cairo, 1912.
+  Inscriptions des Pyramides de Saqqarah. Paris, 1894.
+  Memoire sur quelques Papyrus. Paris, 1875.
+  Les Memoires de Sinouhit. Cairo, 1908.
+
+MOeLLER, G.--Die beiden Totenpapyrus Rhind. Leipzig, 1913.
+
+MORET, A.--Le Rituel du Culte Divin. Paris, 1902.
+
+MUeLLER, W.M.--Die Liebespoesie der alten Aegypter. Leipzig, 1899.
+
+NAVILLE, E.--Das Aegyptische Todtenbuch. Berlin, 1886.
+  La Litanie du Soleil. Leipzig, 1875.
+  Papyrus Funeraires de la XXIe dynastie. Paris, 1912.
+  Textes relatifs an Mythe Horus. Geneva, 1870.
+
+SCHACK-SCHACKENBURG, H.--Das Buch von den zwei Wegen. Leipzig, 1903.
+
+SCHAeFER, H.--Die Aethiopische Koeniginschrift. Leipzig, 1901.
+  Ein Bruchstueck altaegyptischer Annalen. Berlin, 1902.
+
+SCHIAPARELLI.--Libro dei Funerali. Turin, 1882.
+
+SPIEGELBERG, W.--Der Sagenkreis des Koenigs Petubastis. Leipzig, 1910.
+  Das Demotische Totenbuch. Leipzig, 1910.
+  Der Papyrus Libbey. Strassburg, 1907.
+  Rechnungen aus der Zeit Setis I. Strassburg, 1896.
+
+VIREY, PH.--Etudes sur le Papyrus Prisse. Paris, 1887.
+
+VOGELSANG, F.--Die Klagen des Bauern. Leipzig, 1913.
+
+WIEDEMANN, A.--Hieratische Texte aus den Museen zu Berlin
+      und Paris. Leipzig, 1879.
+  Magie und Zauberei. Leipzig, 1905.
+  Die Unterhaltung's Litteratur der alten Aegypter. Leipzig, 1902.
+
+
+
+
+                                 INDEX
+
+Aa, 159, 165
+Aakheperenra, 103, 144
+Aakheperkara, 142, 145
+Aamu, 108, 128, 161, 163
+Aapep, 48, 68
+Aapepi, 254
+Aataka, 114
+Aat-Beqt, 151
+Aatti, 141, 142
+Abana, 140
+Abhat, 136
+Abtu Fish, 48
+Abu, 73, 83, 86, 87, 128, 130, 132, 165
+ --products of, 85
+Abydos, 44, 45, 47, 65, 99, 127, 138, 245, 246, 249
+  valley of, 200
+Acacia, 46, 61, 201
+  and river, 202
+  cut down, 203, 206
+Acacias, the two, 205
+Africanus, 98
+Aged God, 15, 48
+Ahnas al-Madinah, 170
+Aina, 113
+Air-god, 16
+  air supply, 43
+Akert, 44, 46, 65, 115, 221
+Akeru, 21
+Akhet, 62, 64, 134, 151, 155
+Aku, 156
+Alasa, 194
+Ale, 19
+Alexander the Great, 71
+ --II, 250
+Alexandria, 88
+  Library of, 98
+Al-Kab, 140, 143
+Altar stands, 147
+Am, 90
+Amam, 128, 132, 133, 134
+Am-as, 13
+Amasis I, 140, 143
+ --the naval officer, 140 ff.
+Amasis Pen-Nekheb, 143 ff.
+Amen, 60, 67, 70, 93, 103, 104, 105, 111, 117, 146, 147, 185, 187,
+      188, 189, 193, 194, 216, 217, 219, 220, 247
+ --Father, 119
+ --of Siwah, 71
+Amenemhat I, 155, 162
+ --II, 155
+ --III, 99
+Amen-hetep I, 142, 144
+Ameni Amen-aa, 213
+ --Amenemhat, 135 ff
+Amen-ka-mutef, 218
+Amen-Ra; 68, 76, 106, 110, 115, 145, 148, 164, 185, 186, 189, 190,
+         192, 193, 218, 219, 249, 250
+  Hymn to, 214 ff.
+Amen-shefit, 147
+Amentamat, 186, 187, 192
+Amentet, 46, 49, 50, 61, 149, 153, 164
+Amenti, 248
+Amenuserhat, 190
+Ames sceptre, 215
+Amhet, 49
+Am-khent, 13
+Ammaau, 134
+Ammon, 67, 71
+Ammuiansha, 157, 161
+Amsu, 151
+Amtes, 128
+Amulets, 41, 43, 246
+Am-urtet, 153
+An, 45, 46, 63, 65
+An instrument, 15
+Anatomy, 252
+Ancestor-god, 70
+Anebuheq, 156
+Ani; 216, 218
+  Maxims of, 228
+  papyrus of, 44, 45
+Ankh Psemthek, 88
+Ankh-taui, 151, 152
+Ankhu, 238
+Anmutef, 20
+Annals of Thothmes III, 104
+Annana, 207
+Anointing, 13
+Anpu, 15, 69, 196, 197 ff.
+Anqet, 85
+Anrekh, 64
+Anrutef, 47, 81
+Ant Fish, 48
+Antchmer, 155
+Antef, 137, 138
+Antes, 46
+Antet Boat, 218
+Anti, 142, 143
+Antiu, 106, 109, 141
+Antti Boat, 222
+Antuf, 242
+Anu (Heliopolis), 15, 20, 24, 36, 37, 43, 45, 48, 61, 214, 217,
+                  218, 220, 222
+Anubis, 15, 33, 50, 60, 69, 149
+Ape-gods, 49
+Apes, 212
+  spirits of dawn, 218
+Apet, 29, 30, 32
+Aphroditopolis, 128, 130
+Apollinopolis, 78
+Apts, 118, 143, 147, 148, 214, 215, 216, 217, 218
+Apuur, 236, 239, 240
+Aqen, 101
+Aqert, 64
+Ara, 132
+Arabia, 93, 215
+Aram Naharayim, 109
+Archers (stars), 21
+Arm rings, 23
+Arniau, 154
+Aroeris, 164
+Arsu, 110
+Arthet, 128, 131, 133
+Artheth, 133
+Asbatau, 112
+Asemt, 142
+Ashtoreth, 78
+Asi, 108
+Asia, 108
+Asiatics, 108, 238
+Asri, 170
+Ass, eater of, 48
+Assa, 4, 134, 135, 224
+Asten, 2
+Astronomy, 1
+Aswan, 83, 131
+Atef Crown, 54, 111, 115, 215
+Atem, 61, 67
+Aten, 61, 62
+Athettaui, 166
+Athi-taui, 117
+Aukehek, 144
+Aukert, 54
+Aunab, 90
+Ausares, 68
+Avaris, 140, 141, 256
+
+
+Baba, 53
+Badhilu, 185
+Baiufra, 27, 29
+Balance; 23, 54
+  heaven weighed in; 47
+  keeper of, 50
+  --of Truth, 247
+Bandlets, 16, 23
+Baqanau, 112
+Barber, 251
+Barley, 34, 45
+Bata, 196, 197, 204, 205
+Baurtet, 134, 135
+Beautiful Face, 218, 220
+Beer, 203
+  drinking of, 229
+  --of Hathor, 73
+Bees, 251
+Beetle, sacred, 91
+Befen, 88
+Befent, 89
+Behutet, 82
+Bekhten, Princess of, 92 ff.
+Benben Stone, 216, 217
+Beni-hasan, 135
+Bentresht, 93, 95
+Benu bird, 43, 45, 91
+Bequests, 254
+Betti, 56
+Betu incense, 28
+Birds, sacred, 52
+Black Fiends, 68
+Blacks, 128, 129
+  character of, 102
+  edict against, 101, 102
+  hand of, 110
+Blacksmiths, 78, 81, 251
+Blasphemy, 53, 72
+Blood in beer, 73
+  of Isis, 56
+Boat, magical, 43
+ --of Amen, 191
+ --of Amen-Ra, 185, 193
+Boat of Millions of Years, 77, 91, 92
+ --of Ra; 123
+   two Boats of Ra, 123
+ --of Ra-Harmakhis, 78
+ --of the Sun, 234, 246
+Book, Am Tuat, 244
+ --boxes, 7
+ --"May my name," 250
+ --of Aapep, 250
+ --of Breathings, 40, 59 ff.
+ --of Gates, 246
+ --of knowing how Ra, 68
+ --of making splendid, 64 ff.
+ --of Opening the Mouth, 13, 38
+ --of overthrowing Aapepi, 67 ff.
+ --of Proverbs, 224
+ --of Psalms, 241
+ --of slaying the Hippopotamus, 78
+ --of the Dead; 4, 6, 29, 37 ff. 41
+   the Recensions of, 39 ff.
+   summary of Chapters of, 42 ff.
+   Graeco-Roman Books, 59 ff.
+   hieratic, 4
+   hieroglyphic, 40
+ --of the Two Ways, 244
+ --of Traversing Eternity, 40, 61
+ --of Wisdom, 224
+Books, 2
+  magical, 30
+ --of Thoth, 2
+   study of, 230
+Bread cakes, 45
+Bronze, 238
+Brugsch, Dr. H., 9
+Builder, 251
+Bull, the ship, 140
+ --skin of, 14
+Bulls, sacrifice of, 15
+Burial, 232
+Bushel, 52
+Busiris, 39, 44, 46, 61
+Buto, 92
+Byblos, 186, 187, 195, 238
+Byssus, 191, 243
+
+
+Cairo, 4, 15, 169
+Cake for journey, 17
+Cakes, 19
+Calf, sucking, 14
+Canopus, 112
+Caravans, 119
+Carnelian, 238
+Cataract, first, 73, 83, 116
+Cedar, oil of, 18
+  wood of, 185
+Champollion, J.F., 37, 92
+Charcoal, 6
+Charms, 41
+Chattering, 229
+Cheops, 25, 27
+Children of Horus, 220
+Christianity in Egypt, 39
+Christians, Egyptian, 7, 68
+Circuit of Great Circuit, 109
+City of Amen, 220
+ --Eternity, 161
+Cleopatra, 183
+Coffins, inscribed, 4
+Collar, 16
+  amulet of, 43
+Coming forth by day, 43
+Company of gods, the great, 218
+Conspiracy, 254
+Copper, 114
+  sulphate of, 6
+Coptos, 113, 136
+Copts, 7, 68
+Cord for land measuring, 85
+Cord-master, 22
+Cow-goddess, 73, 74
+Cow, the celestial, 74
+Creation, story of, 67 ff.
+Crocodile-god, 175
+Crocodile of W.E.S. and N., 57
+  --waxen, 25-7
+  seizes a servant, 35, 36
+  transformation into, 43
+  spells against, 42
+Crocodilopolis, 124
+Crown, the Double, 80
+  the Red, 23
+  the White, 23, 215, 216
+Crusher of bones, 53
+Cush, 102, 142
+Cymbals, 33
+Cyprus, 108, 194
+
+
+Dance, 134
+Dancing women, 33
+Darkness, 68
+Daughters of Nile-god, 220
+Day, 17
+  right eye of Ra, 220
+Days, lucky and unlucky, 253
+Dead hand, 224, 244
+  --the blessed, 244
+Death, 234
+  god of, 14, 43, 154
+  messenger of, 229
+  the second, 43, 44
+Decapitation, 43
+Deceit, 46, 47
+Deeds, good, 230
+Dekans, the Thirty-Six, 46, 62
+Delta, 39, 44, 57, 77, 79, 81, 82, 92, 102, 105, 117, 128, 237,
+       245, 254
+Demotic writing, 1
+Der al-Bahari, 146
+Destiny, 220
+Dhir, 185, 186
+Diligence, 227
+Diocletian, 97
+Disk, 165, 200
+Dissection, 252
+Documents, legal, 7
+Dog-god, 15
+Dog-star, 20, 24
+D'Orbiney, 196
+Double, the, 11, 16
+Drafts, 7
+Drunkard, 228, 229
+Dwarf, 91
+  dancing, 133
+Dyer,252
+
+
+Earth-god, 22, 24, 44, 47, 69
+Earth Serpent, 221
+  --the wife of Ra, 220
+East, Souls of, 43
+Ebers, Dr. G., 252
+Ebony box, 26
+  --paddles, 28
+Ecclesiasticus, 224
+Edfu, 77, 78, 82
+Egypt, invasion of, 116 ff.
+  wisdom of, 2
+Eight gods, 120
+Eileithyiaspolis, 43, 47, 140
+Elephantine, 83, 102, 128, 130, 132, 165
+Elephants' tusks, 212
+Elysian Fields, 40, 41, 42, 45
+Embalmment, ritual of, 247
+Endowments, 254
+Enemies in Tuat, 42
+Enemy, Serpent, 47
+Envoy, 251
+Erman, Prof. E., 25
+Euphrates, 108
+Eusebius, 98
+Evening Boat, 48
+Evil, god of, 2
+Executioner of Osiris, 43
+Eye of Horus, 14, 15, 17, 18, 19, 24,
+  the two eyes, 17
+  --of Khepera, 70
+  --of Ra, 46, 55, 72, 223
+  --of Nebertcher, 69
+Eye paint, 13, 212
+Eyes of Ra, 248
+
+
+Falcon, 21
+Famine, the Seven Years', 83
+Farafrah, 169
+Farmer, 226, 251
+Father Ra, 123
+Fayyum, 121
+Fenkhu, 102, 164
+Ferryman, the celestial, 43
+Festival Songs of Isis and Nephthys, 62
+Festivals, duty of keeping, 228
+Field of Offerings, 24, 60
+  --grasshoppers, 54, 60
+Fields of Turquoise, 64
+Fig tree, 241
+Fire, 232, 245
+  --House of, 215
+  --Island of, 43
+  --Lake of, 22
+Flint, box of, 32
+Fog-fiend, 68
+Followers of Horus, 48, 78
+Food celestial, 47
+Foods, 11
+Fountain of the Sun, 123
+Fowler, 252
+Frog-goddess, 33
+Funeral, Chapter of, 42
+Funerary Ritual, 37
+
+
+Gardiner, Mr. A.H., 240
+Gates of Tuat, 60
+Gazelle, 15
+Gebel Barkal, 116, 119, 125
+Geese, 15, 20
+Gizah, 126
+Glue for papyrus, 6
+Goatskin, 4
+God, 238
+  devotion to, 231
+  origin of, 42
+Gods, Great Company of, 15
+ --Legends of; 71 ff.
+  of cardinal points, 21
+  origin of, 217
+  the Eighteen, 20
+  the Forty-two, 51
+  the Two Great, 24
+God-house, 147, 148
+Gold, 48
+  from Sudan; 135
+  of valour, 140, 141
+Goose, 89
+  a dead, restored, 31
+Gourds, 209
+Grain, an emanation of Ra, 220
+Granite, 85, 131
+Grants of land, 254
+Great Bear, 20
+  --Circuit, 108
+  --Door, 188, 206
+  --Gate, 163
+  --God, 50
+  --Judgment, 50, 53, 247
+  --Green, 109, 113, 123, 217
+  --Hall, 60, 218
+  --Hawk, 218
+  --High Mouth, 111
+  --House, 15, 83, 161, 166, 215
+  --River, 112
+  --Scales, 50
+  --Throne, 147
+Greyhounds, 212
+Gum, 6
+
+
+Hair of Bata's wife, 202
+Hait, 185
+Hall of Keb, 60, 248
+  --of Judgment, 50, 247
+  --of Maati, 51, 53
+  --of Shu, 60
+  --of Truth, 55, 60, 248
+  --of Tuat, 42
+Hammamat, 113
+Hap-Asar, 149
+Happiness, 232
+Harmakhis, 46, 248
+Harper, Song of, 242
+Harris Papyrus, No. 1, 110
+  --No. 500, 241, 242, 254
+Hasau, 112
+Hathaba, 194
+Hathor, 21, 72, 73, 114, 134, 164, 165, 248, 253
+  --month of, 253
+  --Sekhmet, 72
+Hathors, the Seven, 202
+Hatshepset, 145
+Haughtiness, 226
+Haunebu, 102
+Hawk, golden; 43
+  divine, 43
+  the Great, 91
+Hawks, 20
+Head, lifting up of, 44
+Headsman of Osiris, 43
+Heart, 50
+  amulet of the, 42
+  of Bata, 201
+  of bull, 15
+  Chapters of, 42
+  of a man, 230
+  restoration of, 44
+Heart-scarabs, 51
+Heat in body, 44
+Heaven, solar, 39
+Heavens, the Two, 23
+Heben, 79
+Hebit, 248
+Hebrews, 241
+Heh, 101
+Height, 19
+Heliopolis, 15, 24, 32, 36, 39, 43, 46, 48, 52, 61, 70, 72, 123,
+            220, 222, 235, 245, 248
+Heliopolitans, 67
+Hememet, 219
+Hensu, 47, 53, 73, 117, 121, 170, 171, 175
+Henu Boat, 46
+Hep, 85, 86, 176
+Heqet, 33, 34
+Herakleopolis, 47, 73, 81, 117, 121, 170, 171, 175
+Herankh, 149, 150, 151
+Herfhaf, 54
+Her-Heru, 186, 190, 193
+Herit, 156
+Herkemmaat, 56
+Herkhuf, autobiography of, 131 ff.
+Hermonthis, 123
+Hermopolis, 39, 43, 50, 53, 60, 84, 117, 119
+  Parva, 85
+Hermopolitans, 67
+Heron, 43
+Hert, 19
+Herua, 207
+Heru-Behutet, Legend of, 78 ff.
+Heru-uatu, 166
+Heruemheb, 254
+Heru-Hekenu, 77
+Herukhentisemti, 114
+Heru-Khuti, 45, 46, 111, 220
+Herushefit, 178
+Herutataf, 29, 30, 31, 33, 50, 242
+Heru-ur, 164
+Het Benben, 123
+  --Benu, 117-19
+Hetkaptah, 45, 112, 149, 220
+Het-neter-Sebek, 117
+Het Nub, 130, 131, 146
+Hetra, 247
+Het Sekhmet, 34
+  --Suten, 117
+Het Uart, 140
+Hieratic writing, 1
+Hieroglyphic writing, 1
+Hieroglyphs, 220
+Hippopotami, 78
+Holy Land, 45
+  --of Holies, 146
+Honey, 159
+Horizon, 30
+Horus, 13, 14, 15, 17, 18, 19, 20, 21, 33, 44, 48, 53, 56, 65, 69,
+       77, 80, 85, 88, 91, 110, 111, 137, 149, 151, 162, 164, 165,
+       218, 220, 254,
+  birth of, 90
+  children of, 221
+  --of Behutet, Legend of, 77 ff.
+  --of the East, 164, 218
+  --stung and restored to life, 90, 92
+Horus-Set, 14
+Horus the Slayer, 104
+House, building of, 43
+  --of Amen, 113
+  --of Benben, 216
+  --of Books, 98
+  --of Fire, 215
+  --of Ka of Seker, 149
+  --of Life, 84
+  --of Seneferu, 100
+  --of Shent, 154
+Humility, 227
+Hunefer, Papyrus of, 45
+Hyksos, 254
+Hymn, funerary, 47
+  in praise of learning, 250
+  --to Nut, 18
+  to Ra, 18
+Hymns to gods, 12, 214-21
+
+
+Ibis-god, 84
+Illahun, 121
+Imhetep, 84, 129, 242
+Immortality, 38
+Imouthis, 84
+Incantations, 41
+Incarnation, 11, 13, 249
+Incense, 13, 218
+Ink, 6
+  red and black, 4
+Ink-pots, 7
+Iron, 15
+  spear and chain, 78
+Isis, 33, 34, 43, 46, 65, 69, 75, 80, 81, 85, 88, 89, 91, 92, 97,
+      109, 149
+  --and Ra, Legend of, 74 ff.
+Isis, blood of, 56
+  --speech of, 63
+  --wanderings of, 87 ff.
+Island of Elephantine, 83
+  --of Fire, 43
+  --of Osiris, 54
+Islands of the Blest, 244
+  --Mediterranean, 164
+Israel, 224, 240
+It, 151
+
+
+Jackal-God, 15
+Joppa, capture of, 254
+Joseph, 83
+Judge of the dead, 2
+Judges, the Forty-two, 42, 52 ff.
+Judgment Hall of Osiris, 42
+  --the Great, 2
+
+
+KA, 11, 16
+  of Osiris, 45
+Kaau, 128
+Kadesh, 104
+Kaheni, 123
+Kamur, 157
+Kamutef, 76, 214
+Karnak, 118, 147, 148, 214, 215
+Kash, 102, 103, 114, 135, 142, 144, 207
+Keb, 13, 16, 18, 19, 21, 22, 24, 33, 44, 60, 62, 72, 74, 85, 111,
+     151, 220
+Keeper of the Balance, 50
+Kefti, 108
+Kenset, 146
+Kepuna, 186, 238
+Kerkut, 20
+Kersher, 59
+Ketu, 108
+Khaemennefer, 140
+Khaemuast, 192
+Khafra, 25, 36
+Khahap, 151, 154
+Khakaura, 101
+Khakhepersenb, 235, 236
+Khakhut, 146
+Khanefer Merenra, 130, 131
+Khanes, 170
+Khartum, 102
+Kharu, 185
+Khemenu, 22, 92, 95
+Khensu-nefer-hetep, Legend of, 92 ff.
+Khensu-paari-sekherenuast, 95 ff.
+Khenthennefer, 141, 142
+Khentiaaush, 164
+Khent Keshu, 164
+Khenti Amentiu, 65
+Khepera, 47, 55, 68, 69, 70, 76, 121, 215
+Kheperkara, 135, 162
+Khepra-Set, 111
+Kheprer, 19
+Kheraha, 46, 53, 218
+Kher-Heb priest, 13, 25, 27, 63, 84, 131, 132, 151
+Khert Nefer, 132, 148
+Khet, 142
+Khnemetast, 155
+Khnemet-heru, 142
+Khnemu; 33, 34, 39, 43, 50, 60, 137, 151, 201, 202, 222, 238
+  Legend of, 83 ff.
+Khuenanpu, story of, 169 ff.
+Khufu, 25, 27, 29, 30, 35, 36, 50, 242
+Khuna, 133
+Khut serpent, 108
+Khuti, 218
+Kina, 104
+King an incarnation of God, 11
+Kingdom of Osiris, 42, 45
+Kummah, 101
+Kutut, 112
+
+
+Labu, 112
+Ladder, 21
+Lady of Plague, 175
+  --of the Stars, 167
+Lake of Fire, 22
+  --of Kamur, 157
+  --of Neserser, 220
+  --of the North, 79
+  --of Seneferu, 156
+  --of Truth, 54
+Lamentations; 238
+  of Isis and Nephthys, 62
+Land of the Blacks, 100
+  --of everlasting Life, 41
+  --of Oxen, 169
+  --of Souls, 247
+  --of Spirits, 134
+  --of the God, 108, 113, 125
+Lapis-lazuli, 50, 64, 218, 238
+  powdered, 6
+Lasmersekni, 117
+Laughter, 238
+Law, the, 254
+Law-goddess, 47
+Lepsius, Dr. R., 28, 37
+Letopolis, 91, 151
+Letopolites, 32
+Letters, business, 7
+Leyden, 237, 242
+Learning, value of, 250
+Lebanon, 189, 190, 191
+Library, 8
+  of Heliopolis, 154
+Libyans, 109, 112, 156
+Lies, 40
+Life, everlasting, 44, 55
+ --fluid of, 16
+Light-god, 43, 46
+Light-soul, 74
+Lightning, 250
+Lime, white, 6
+Limestone, slabs of, for writing upon, 7
+Lion, 32
+Lists, 7
+Litany, 45
+  of Osiris, 42
+Liturgy of Funerary Offerings, 16, 17, 38
+ --of Opening the Mouth, 13
+Lord of Silence, 171
+ --of Truth, 183
+ --of Winds, 54
+Lotus, 43
+Louvre, 247
+Love Songs, 241
+Luck, 220
+Luxor, 118, 148, 215, 252
+  temple of, 93
+
+
+Maat, 44, 47, 48
+Maatet, 88, 89
+Maati, the Two, 51
+Maatka, 126
+Maatkara, 144, 145, 146
+Magic, 26, 252, 253
+Magical papyri, 252
+Magicians, stories of, 25 ff.
+Maka, 164
+Makamaru, 186
+Maker of Truth, 218
+Malachite, 27
+Mandrakes, 73
+Manetho, 98
+Mankind, destruction of, 71
+Manu, Land of, 47, 48
+Mariette, A., 10
+Mashuashau, 112
+Maspero, Prof. G., 10
+Matcha, 128, 131
+Matchau, 214
+Matet, 123
+Mathematics, 254
+Maxims of Ani, 228
+Medicine, 252
+Mediterranean, 79, 83, 109
+Megiddo, Conquest of, 103
+Mehen, 215, 218
+Mehetch, 135, 136
+Mehturit, 76
+Mekes, 215
+Mekher, 133
+Melons, 209
+Memory, 42
+Memphis, 25, 45, 84, 112, 121, 122, 127, 133, 149, 151, 152, 153,
+         220, 224, 225, 245
+  capture of, 122
+  cakes of, 62
+Men, creation of, 74, 217
+Menats, 167
+Menes, 38
+Menkabuta, 185
+Menkaura, 4, 36, 38, 50, 126
+Menkheperra, 144, 145
+Menth, 123
+Menthu, 104, 161, 164, 165
+Mentiu, 141
+Menu, 151, 164
+Menu-Amen, 215
+Menus, 164
+Mera, 86
+Meremaptu, 207
+Merenra, 9, 130, 131, 132
+Mernat, 170
+Mer-Tem, 117
+Mertet-Ament, 79
+Meru, 170, 171, 172, 173, 174, 178, 184
+Mesentiu, 13
+Meskha, 23
+  instrument, 15
+Meskhenet, 33, 34
+Mesopotamia, 6, 92, 106, 144
+Messiah, 237
+Mest, 123
+Mestet, 88, 89
+Mestetef, 88, 89
+Mesu Betshet, 48
+Metal workers, 251
+Meter, 83, 84 ff.
+Methen, 109
+Metternich Stele, 88
+Mist, 68
+Mitani, 109
+Monkeys, 212
+Monsters, 246
+Moon, creation of, 69
+Moon-god, 48
+Moral character, 231
+  --rectitude, 246
+Morning Boat, 47, 48
+  --Star, 24
+Mother, duty to, 230
+Mouth, Opening the, 11, 13, 42
+Muhammad Ali, 88
+Muller, 7
+Mummification, 247
+Mummy, 55
+  chamber, 40, 42
+Murder, 52
+Mycerinus, 38
+Myrrh, 168, 211, 218
+
+
+Nak serpent, 215
+Name, a word of power, 69
+  --of Ra, 75
+Napata, 119, 125
+Natron, 14, 218
+  incense of, 38
+Nau, 57
+Nebertcher, 44, 49, 53, 68, 69, 70, 121, 162, 167
+Nebka, 25, 26, 27
+Nebkaura, 173, 184
+Nebpehtira, 140, 144
+Nebt Amehet, 164
+  --Ankh, 218
+  --hetepet, 248
+Nebun, 88
+Necklaces, 147
+Nectanebus I, 88, 246
+Neferbaiu, 164
+Neferefra, 127
+Nefer-hetep, 242
+Neferit, 155
+Neferkara, 134
+Nefert, 169
+Nefert-ari-kara, 127
+Neferu Ra, 93-144
+Nefrus, 117
+Negative Confession, 61
+Nehai, 248
+Neharina, 143, 144
+Nehern, 92, 106
+Neith, 124
+Neka, 220
+Nekau, 156, 222
+Nekheb, 127, 131, 140
+Nekhebet, 60, 79, 82, 162, 248
+Nekhen, 43, 47, 127, 128, 131
+Nekhtnebtepnefer, 139
+Nemart, 117, 119, 120
+Nemes, 215
+Nephthys, 33, 34, 69, 85, 90, 91, 109, 149
+  speech of, 63
+Neserser, 220
+Neshem Boat, 60
+Nessubanebtet, 185, 186, 188, 191
+Net to snare souls, 43
+Netchemtchemankh, 85
+Night, 17
+  left eye of Ra, 220
+Nile, 47, 65, 76, 82, 84, 85, 112, 122, 123, 165, 216, 220, 221, 237
+  the celestial, 23
+  floods of, 136, 137
+  god of, 86, 176, 220
+  heights of, 100
+  springs of, 83
+  water of, 5
+Nine Bows, 106
+ --Gods, 111, 214
+Nomes, 238
+  the Forty-two, 51
+North Island, 129
+Nose, 53
+Nu, 24, 68, 69, 72, 86, 220
+Nubia, 77, 78, 82, 83, 97, 102, 103, 106, 114, 116, 125, 135, 142,
+       144, 145, 146, 208
+Nubians, 119, 155, 214, 215, 218
+Nubt, 167
+Nubti, 123, 220
+Numbers, invention of, 1
+Nut, 16, 18, 20, 33, 44, 46, 47, 69, 72, 74, 85, 164
+  as a cow, 73
+
+
+Oasis of Farafrah, 169
+ --of Siwah, 71
+Obedience, 227
+Obelisks, 147
+Ochre, 6
+Offerings, efficacy of, 38, 247
+  to God, 230
+Oils, 18
+Ombos, 123
+On (_see_ Anu), 15, 217
+One, 217
+Onions, 17
+Opening of the Mouth, 152
+Opportunity, 228
+Orion, 23
+Osiris, 14, 15, 21, 22, 24, 33, 39, 40, 41, 42, 43, 45, 46, 50, 54,
+        55, 56, 57, 59, 60, 61, 62, 64, 67, 69, 85, 111, 151, 153,
+        163, 171, 244, 246
+  accused by Set, 2
+  death and resurrection of, 12
+  Hymn to, 42, 44, 45, 221
+  Island of, 54
+  Khenti Amenti, 61, 127
+  Litany to, 42
+  murder of, 87
+  mummy of, 91
+  tomb of, 81
+  Un-Nefer, 44
+Other World, 10, 11, 16, 17, 42, 45, 216, 219, 244
+  guides to, 224
+Oxyrrhynchus, 119
+
+
+Paints, 6
+Palermo Stone, 99
+Palestine, 254
+Palette, 2, 6
+Panopolis, 151
+Panther skins, 212
+Paper, Egyptian, 4
+Papyrus, 4, 191
+  how made into paper, 5
+  swamps, 88
+Parchment, 4, 7
+Pasherenptah, 152
+Pa-Sui, 88
+Pat beings, 206, 218
+Patchetku, 140
+Pautti, 57, 68, 222, 223
+Pectoral amulet, 147
+Pellegrini, 100
+Pe, 43
+Pen, quill, or steel, 7
+Pen-Amen, 191, 192
+Pepi I, 9, 18, 19, 24, 127
+  --II, 9, 133
+Perfefa, 170
+Perfumer, 243
+Per-Metchet, 117-19
+Pernebtepahet, 117
+Per-pek, 119
+Per-Rehu, 79
+Persea Tree, 54
+Per Sekhem Kheper Ra, 117
+Perseverance, 230
+Pert, 32, 80, 101, 153
+Pesh-Kef, 13
+Pet, 19
+Pe-Tep, 43, 92
+Peta-Bast, 152, 153
+Petamennebtnesttaui, 124
+Peten, 157
+Petet, 88, 89
+Pharaoh, 93, 127, 189, 202
+Pharaohs, 71
+Pharmuthi, 253
+Philae, 102
+Phoenicia, 108
+Phoenix, 45
+Piankhi invades Egypt, 116 ff.
+Picture writing, 1
+Pillow amulet, 43
+Planets, 62
+Pleasure, 243
+Ploughing, 197
+Poetical compositions, 241
+Polisher, 6
+Pomegranate, 241
+Pool of the South, 54
+Potsherds, 7
+Power of Powers, 23
+Prayers, 41
+  for the dead, 12
+Priests, funerary, 9
+Prisse d'Avennes, 92
+Prophets, Hebrew, 200
+Ptah, 25, 43, 60, 67, 70, 84, 111, 121, 151, 152, 153, 214, 219,
+      220, 248
+Ptah-hetep, 225, 228
+  Precepts of, 224
+Ptah-Seker-Osiris, 40
+Ptah-Seker-Tem, 45
+Ptah-Shepses, 126
+Ptolemais, 151
+Ptolemy II, 98
+  --Philopator, 149
+Puarma, 117, 224
+Pumpkins, 209
+Punt, 113, 134, 135, 147, 164, 211, 214, 215
+Purastau, 112
+Pygmy, 133, 134
+Pylons of Tuat, 42
+Pyramid, the Great, 242
+  --Texts, 9, 38
+Pyramids, 36, 238
+  futility of, 232
+
+
+Qaiqashau, 112
+Qakabu, 207
+Qanefer, 155
+Qarabana, 112
+Qebti, 136
+Qebtit, 113
+Qehequ, 112, 114
+Qerti, 53, 85
+Qetem, 157, 162
+Qetma, 164
+Qett, 113
+
+
+Ra, 18, 20, 21, 24, 32, 34, 36, 39, 43, 47, 48, 54, 55, 58, 60, 61, 62,
+    64, 67, 69, 71, 73, 74, 75, 77, 78, 80, 84, 85, 89, 91, 92, 103,
+    111, 115, 116, 123, 146, 149, 162, 164, 165, 167, 176, 199, 214,
+    215, 216, 218, 219, 222, 234, 236, 253
+  titles of, 75
+Ra and Isis, Legend of, 74
+  --three sons of, 33-6
+  --Will of, 253
+Raau, 127
+Ra Harmakhis, 77, 199, 200, 201, 202, 222
+Rain clouds, 68
+Ra-Khepera, 221
+Ram, 91
+Ram-god, 152
+Rameses II, 92, 96, 99
+  --III, 254
+    summary of reign of, 110 ff.
+  --IV, 115, 116
+  --IX, 192
+Raqet, 149, 153
+Raqetit, 149
+Rastau, 43, 49, 53, 54, 153
+Rauser, 33, 34, 35
+Reant, 140
+Re-birth, 14
+Receipts, 7
+Recensions of Book of the Dead, 39
+Red Country, 138
+ --Fiends, 68
+ --Mountain, 156
+ --Sea, 113, 208
+ --water, 51
+Reed for writing, 2, 7, 6
+Register, 85
+  of heaven, 2
+Reincarnation, 70
+Rekhit, 216
+Rekhti, 137
+Rennet, 86
+Rensi, 170-84
+Respect for elders, 229
+Resurrection, 59, 62, 88
+Retenu, 108
+Rethenu, 143
+Rhind Papyrus, 253, 254
+Ritual of Divine Cult, 248, 249
+  --of Embalmment, 247
+River and Acacia, 202
+Robbery of temples, 51
+Romances, 254
+Rubric, 56
+Rut-tetet, 32-6
+
+
+Sa, 216
+Sacrifices, 247
+Saah, 23
+Saara, 112
+Sahal, 83
+Sahu, 14
+Sahura, 126
+Sais, 122, 124, 245
+Sakhabu, 32
+Sakkarah, 4, 9, 10, 245
+Salt Papyrus, 253
+Salvation, 59
+Sameref, 13
+Sanctuary of God, 229
+Sandals, town of, 88
+Sanehat, travels of, 155 ff.
+Sapti, 32
+Sarabit al-Khadim, 208
+Satet, 141
+Satiu, 156, 157
+Scarab, the heart, 50
+Scents, 11
+Sceptre; 14
+  amulet of, 43
+School, 231
+  schools, 7
+Scorpions, the Seven, 88
+Scribe, 2, 230, 257
+Scriptures, 7
+Seal, clay, 7
+Seasons, 1
+Sea of Truth, 172
+Seba, a devil, 48, 63, 215, 223
+Sebek, 164
+Sebur, 15
+Sehetepabra, 155, 157
+Seker, 43, 44, 46, 49, 221
+  --Boat, 46
+  --Osiris, 149
+Sekhem, 91, 151
+Sekhet Aaru, 41, 45, 74
+  --Hemat, 169, 170, 184
+  --Hetep, 41, 74
+Sekhmet, 157, 175, 248
+Sektet, 123
+  --Boat, 218
+Sekti, 73
+Sem, 13
+Seman, 14
+Semnah, 101
+Semsuu, 164
+Semt Ament, 44
+Semti, 38
+Seneferu, 27, 28, 29, 100, 156
+Senmut, 208
+Senut, 151
+Sep, 13
+Sept, 57, 85
+Septet, 20
+Seqenenra, 140, 254
+Serapis, 149
+Serpent 30 cubits long, 209
+Serpents, spells against, 43
+Serqet, 57, 91, 220
+Set, 13, 15, 18, 20, 21, 33, 48, 65, 68, 69, 79, 80, 81, 87, 88, 90,
+     92, 218, 220
+  --vilifies Osiris, 2
+Setcher, 128
+Setem, 63
+Seti I, 71, 99, 246, 247, 249
+Set-nekht, 111
+Setu, 133
+Shadow, 192
+Shaiqaemanu, 123
+Shaiu, 112
+Sharhana, 141
+Shartanau, 110, 112, 114
+Shasu, 112, 144
+Sheepskin, 4
+Shekh of caravans, 131
+Shemmu, 76, 151, 152
+Shemit, 50
+Shent, 154
+Shepherd of Israel, 240
+Shepseskaf, 126
+Shert, 129
+Shesmu, 22
+Ship, 208
+  wreck of, 208
+Shipwrecked traveller, story of, 207 ff.
+Shoemaker, 252
+Shu, 16, 60, 61, 69, 72, 74, 85, 86, 220
+ --Hymn to, 222
+Sidon, 189
+Silence, 227, 231
+Silver-gold, 146
+Sinai, 102, 114, 145, 208
+Sistra, 33, 167
+Siwah, 71
+Six Great Houses, 127
+Skin for writing, 4, 7
+Sky-goddess, 18, 20, 44, 47, 69
+Slaughter, 43
+Smait fiends, 81
+Smamiu, 65
+Smaur, 24
+Smen, 21, 248
+Smen Heru, 151
+Smendes, 185
+Smer, 13
+Snakes, 43
+Soane Museum, 247
+Solomon, 224
+Somaliland, 93, 215
+Song of Solomon, 241
+  --the Harper, 242
+Sothis, 20, 24, 85
+Soul, 46
+  of God, 43
+  of Ra, 45
+  of Shu, 61
+  rejoining body, 43
+  talk with, 231
+Souls of Anu, 20, 43
+  of East, 43
+  of Khemenu, 43
+  of Nekhen, 43
+  of Pe, 43
+  of West, 43
+Spells, 12, 41, 250
+  against crocodiles, 57
+  engraved, 43
+Spirit-soul, 18, 44
+Spirit-souls, 22
+  the Four, 21
+Spirits, evil, 246
+  of heaven, 61
+  --of offerings, 11
+Stanley, Sir H.M., 25
+Star-gods, 21, 46
+Stars, 62
+  imperishable, 24
+Sti, 141
+Stinking Face, 53, 80
+Stone for writing upon, 4
+Stonemason, 251
+Stone of Abu, 85
+  of Truth, 60
+Stone-splitter, 25
+Storm, 208
+Storm-god, 189
+Stumbling in Tuat, 43
+Sudan, 4, 100, 133, 145, 165, 207, 215
+Sin, 49
+Sui, 56
+Sun-god, 15, 18, 19, 39, 57, 68, 70, 199, 200, 245, 250
+  Hymn to, 42, 220
+Sutekh, 189
+Suten ta hetep, 149
+Swallow, 43
+Sycamore, 89, 241
+Syene, 165
+Symbols, writing, 1
+Syria, 102, 108, 114, 125, 129, 143, 185, 192, 238
+
+
+Table of Offerings, 18
+Taboo, 51, 56, 57
+Tafnekht, 117, 119, 121, 123, 124
+Taha, 88
+Taherstanef, 44
+Tait, 113
+Taiutchait, 117
+Tale of Two Brothers, 196 ff.
+Talismans, 147
+Talk, subjects of, 230
+Tamera, 53, 110, 111, 112, 164, 167
+Tambourines, 64
+  women, 152
+Tanauna, 112
+Tanis, 81, 185
+Tashenatit, 59
+Taskmasters, 50
+Taste, 220
+Ta-sti, 77, 106, 109
+Ta-tchesert, 47, 48, 64
+Ta-tehen, 119
+Ta-Tenn, 115
+Tatu (Busiris), 44, 45, 46, 61
+Tatunen, 47
+Tax gatherers, 7
+Tchah, 108, 144
+Tchakar-Bal, 186, 193
+Tchakaru, 185, 194
+Tchal, 81
+Tchan, 185
+Tchar, 81
+Tchatchamankh, 27, 28, 29, 34, 36
+Tchatchau, 50, 164
+Tcheser, 242
+  and famine, 183
+Tcheserkara, 142, 144
+Tcheser tcheseru, 146
+Tcheser-tep, 22
+Tefen, 88, 89
+Tefnut, 18, 69, 72, 89, 220, 222
+Tehnah, 119
+Tehuti (god), 1
+  --autobiography of, 145 ff.
+  --em heb, 93
+  --Nekht, 170-4
+Tem, Temu, 19, 22, 39, 56, 57, 60, 67, 76, 77, 91, 111, 116, 121,
+           123, 164, 215, 218, 221, 223
+Temple of Aged One, 48
+  --of Millions of Years, 146
+Temple of the Soul, 47
+Temu-Heru-Khuti, 217
+Temu Khepera, 218
+Tenen, 154
+Tep, 253
+Terres, 133
+Tet amulet of Isis, 43, 56
+  --pillar, 43, 151
+Teta, 9, 127
+  --the magician, 29, 30, 31, 32, 33, 36
+Tetaan, 142
+Tet-Seneferu, 29, 30
+Thaiemhetep, 149 ff.
+Thakra, 112
+Thebans, 67
+Thebes, 68, 79, 92, 93, 104, 109,
+  118, 119, 161, 165, 194, 219,
+  220, 241, 242, 245, 249
+Thehenu, 109, 156;
+  oil of, 18
+Thekansh, 117
+Themeh, 128, 133, 157
+Themehu, 156
+Thenn, 165
+Thennu, 159, 160, 162
+Thent Amen, 185, 188, 191
+  --Mut, 194
+Thenttaamu, 141
+Thes, 138
+Thest, 129
+Thetet, 88, 89
+Thetha, Autobiography of, 137 ff.
+Thieves, prosecution of, 254
+This, 138
+Thoth, 1-4, 13, 29, 30, 32, 37, 43,
+  45, 47, 48, 50, 55, 56, 60, 61, 67,
+  78, 82, 84, 87, 88, 91, 92, 120,
+  151, 176, 207, 218, 220, 222, 248
+  city of, 39
+Thothmes I, 103, 144, 145
+  --II, 102, 103, 144
+  --III, 99, 103, 106, 144, 145, 154
+Throne, crystal, 24
+Thunders, 250
+Thunderstorm, 18
+Tomb, 42, 242
+Tongue, 230
+Transformations, 43
+Transmutation of offerings, 17, 49
+Tree of Life, 220
+Triad, 69
+Truth, 47, 48, 66, 218, 221, 236, 249
+Truth, goddess of, 61
+  --Hall of, 60
+  --Lake of, 54
+  --Stone of, 60
+Tuat, 11, 41, 43, 60, 61, 115, 219, 244, 245, 247
+  chamber, 17, 123, 151
+  described, 40, 56
+Tuataua ships, 100
+Tuauf, Precepts of, 250
+Tuf, 20
+Turin Papyri, 37, 99
+Turquoise, 238
+Two Brothers, the, 109, 196
+  --ears of king, 151
+  --eyes of king, 151
+  --Lands, 115
+  --Men, 218
+  --Sisters, 109
+  --Treasuries, 148
+Tyre, 186
+
+
+Uahankh, 137, 138, 139
+Uarkathar, 189
+Uart, 129
+Uartha, 186
+Uasheshu, 112
+Uatchet, 60, 79, 82, 162
+Uatch-merti, 57
+Uatchti, 215
+Uauat, 128, 131, 208
+Uauatet, 77, 82, 84
+Ubaaner, 25, 26, 27, 36
+Uhat, 133
+Un, 119
+Una, Autobiography of, 127 ff.
+Unas, 9, 18, 20, 21, 22
+Understanding, 220
+Unguents, the Seven, 13, 243
+Un-Nefer, 44, 45, 46, 51, 63, 65, 67
+Unti, 40
+Unuamen, Travels of, 185 ff.
+Upuatu, 21
+Ur-kherp-hem, 152, 153
+Urmau, 32
+Urrit, 164
+Urrt Crown, 15, 46, 215, 216
+Userhat, 185
+Userkaf, 36, 126
+Userenra, 127
+Usert, 89
+Usertsen I, 135, 155
+  --III, 99, 101, 152
+Uthentiu, 109
+
+
+Valley of Acacia, 200, 201, 203
+Vegetation, 70
+Venus, 24
+Vignettes of Book of the Dead, 39
+Vital power, 11
+Vulture amulet, 43
+
+
+Wadi an-Natrun, 169
+Wadi Halfah, 101
+  --Magharah, 208
+Washerman, 252
+Water, boiling, 43
+  celestial, 216
+  holy, 60, 66
+  offering, 229
+  supply, 43
+  fowl, 19
+Wax figures, 68
+Weighing of words, 22
+West, souls of, 43
+Westcar Papyrus, 25
+Wheat, 45
+Whip, 215
+Whirlwind, 250
+White Wall, 121, 151, 153
+Wife, burning of a, 27
+  duties to, 227
+Wine, 17
+Winged Disk, 77
+Wisdom, 227
+Wolf-god, 57
+Woman, the strange, 228
+Wood for writing upon, 4
+Words, ill-natured, 230
+  of power, 41, 42, 75, 246
+Work, importance of, 227
+  to avoid, 42
+Worms in tomb, 43
+Writing, boards for, 7
+  exercises in, 7
+  three kinds of, 1 ff.
+  sacred, 1
+  materials, 4
+
+
+Zoan, 81, 185
+
+
+
+
+                   Printed by BALLANTYNE, HANSON & Co.
+                       at Paul's Work, Edinburgh
+
+
+
+
+
+End of the Project Gutenberg EBook of The Literature of the Ancient Egyptians
+by E. A. Wallis Budge
+
+*** END OF THIS PROJECT GUTENBERG EBOOK EGYPTIAN LITERATURE ***
+
+***** This file should be named 15932.txt or 15932.zip *****
+This and all associated files of various formats will be found in:
+        https://www.gutenberg.org/1/5/9/3/15932/
+
+Produced by Jonathan Ingram, Peter Barozzi and the Online
+Distributed Proofreading Team.
+
+
+Updated editions will replace the previous one--the old editions
+will be renamed.
+
+Creating the works from public domain print editions means that no
+one owns a United States copyright in these works, so the Foundation
+(and you!) can copy and distribute it in the United States without
+permission and without paying copyright royalties.  Special rules,
+set forth in the General Terms of Use part of this license, apply to
+copying and distributing Project Gutenberg-tm electronic works to
+protect the PROJECT GUTENBERG-tm concept and trademark.  Project
+Gutenberg is a registered trademark, and may not be used if you
+charge for the eBooks, unless you receive specific permission.  If you
+do not charge anything for copies of this eBook, complying with the
+rules is very easy.  You may use this eBook for nearly any purpose
+such as creation of derivative works, reports, performances and
+research.  They may be modified and printed and given away--you may do
+practically ANYTHING with public domain eBooks.  Redistribution is
+subject to the trademark license, especially commercial
+redistribution.
+
+
+
+*** START: FULL LICENSE ***
+
+THE FULL PROJECT GUTENBERG LICENSE
+PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK
+
+To protect the Project Gutenberg-tm mission of promoting the free
+distribution of electronic works, by using or distributing this work
+(or any other work associated in any way with the phrase "Project
+Gutenberg"), you agree to comply with all the terms of the Full Project
+Gutenberg-tm License (available with this file or online at
+https://gutenberg.org/license).
+
+
+Section 1.  General Terms of Use and Redistributing Project Gutenberg-tm
+electronic works
+
+1.A.  By reading or using any part of this Project Gutenberg-tm
+electronic work, you indicate that you have read, understand, agree to
+and accept all the terms of this license and intellectual property
+(trademark/copyright) agreement.  If you do not agree to abide by all
+the terms of this agreement, you must cease using and return or destroy
+all copies of Project Gutenberg-tm electronic works in your possession.
+If you paid a fee for obtaining a copy of or access to a Project
+Gutenberg-tm electronic work and you do not agree to be bound by the
+terms of this agreement, you may obtain a refund from the person or
+entity to whom you paid the fee as set forth in paragraph 1.E.8.
+
+1.B.  "Project Gutenberg" is a registered trademark.  It may only be
+used on or associated in any way with an electronic work by people who
+agree to be bound by the terms of this agreement.  There are a few
+things that you can do with most Project Gutenberg-tm electronic works
+even without complying with the full terms of this agreement.  See
+paragraph 1.C below.  There are a lot of things you can do with Project
+Gutenberg-tm electronic works if you follow the terms of this agreement
+and help preserve free future access to Project Gutenberg-tm electronic
+works.  See paragraph 1.E below.
+
+1.C.  The Project Gutenberg Literary Archive Foundation ("the Foundation"
+or PGLAF), owns a compilation copyright in the collection of Project
+Gutenberg-tm electronic works.  Nearly all the individual works in the
+collection are in the public domain in the United States.  If an
+individual work is in the public domain in the United States and you are
+located in the United States, we do not claim a right to prevent you from
+copying, distributing, performing, displaying or creating derivative
+works based on the work as long as all references to Project Gutenberg
+are removed.  Of course, we hope that you will support the Project
+Gutenberg-tm mission of promoting free access to electronic works by
+freely sharing Project Gutenberg-tm works in compliance with the terms of
+this agreement for keeping the Project Gutenberg-tm name associated with
+the work.  You can easily comply with the terms of this agreement by
+keeping this work in the same format with its attached full Project
+Gutenberg-tm License when you share it without charge with others.
+
+1.D.  The copyright laws of the place where you are located also govern
+what you can do with this work.  Copyright laws in most countries are in
+a constant state of change.  If you are outside the United States, check
+the laws of your country in addition to the terms of this agreement
+before downloading, copying, displaying, performing, distributing or
+creating derivative works based on this work or any other Project
+Gutenberg-tm work.  The Foundation makes no representations concerning
+the copyright status of any work in any country outside the United
+States.
+
+1.E.  Unless you have removed all references to Project Gutenberg:
+
+1.E.1.  The following sentence, with active links to, or other immediate
+access to, the full Project Gutenberg-tm License must appear prominently
+whenever any copy of a Project Gutenberg-tm work (any work on which the
+phrase "Project Gutenberg" appears, or with which the phrase "Project
+Gutenberg" is associated) is accessed, displayed, performed, viewed,
+copied or distributed:
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+1.E.2.  If an individual Project Gutenberg-tm electronic work is derived
+from the public domain (does not contain a notice indicating that it is
+posted with permission of the copyright holder), the work can be copied
+and distributed to anyone in the United States without paying any fees
+or charges.  If you are redistributing or providing access to a work
+with the phrase "Project Gutenberg" associated with or appearing on the
+work, you must comply either with the requirements of paragraphs 1.E.1
+through 1.E.7 or obtain permission for the use of the work and the
+Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or
+1.E.9.
+
+1.E.3.  If an individual Project Gutenberg-tm electronic work is posted
+with the permission of the copyright holder, your use and distribution
+must comply with both paragraphs 1.E.1 through 1.E.7 and any additional
+terms imposed by the copyright holder.  Additional terms will be linked
+to the Project Gutenberg-tm License for all works posted with the
+permission of the copyright holder found at the beginning of this work.
+
+1.E.4.  Do not unlink or detach or remove the full Project Gutenberg-tm
+License terms from this work, or any files containing a part of this
+work or any other work associated with Project Gutenberg-tm.
+
+1.E.5.  Do not copy, display, perform, distribute or redistribute this
+electronic work, or any part of this electronic work, without
+prominently displaying the sentence set forth in paragraph 1.E.1 with
+active links or immediate access to the full terms of the Project
+Gutenberg-tm License.
+
+1.E.6.  You may convert to and distribute this work in any binary,
+compressed, marked up, nonproprietary or proprietary form, including any
+word processing or hypertext form.  However, if you provide access to or
+distribute copies of a Project Gutenberg-tm work in a format other than
+"Plain Vanilla ASCII" or other format used in the official version
+posted on the official Project Gutenberg-tm web site (www.gutenberg.org),
+you must, at no additional cost, fee or expense to the user, provide a
+copy, a means of exporting a copy, or a means of obtaining a copy upon
+request, of the work in its original "Plain Vanilla ASCII" or other
+form.  Any alternate format must include the full Project Gutenberg-tm
+License as specified in paragraph 1.E.1.
+
+1.E.7.  Do not charge a fee for access to, viewing, displaying,
+performing, copying or distributing any Project Gutenberg-tm works
+unless you comply with paragraph 1.E.8 or 1.E.9.
+
+1.E.8.  You may charge a reasonable fee for copies of or providing
+access to or distributing Project Gutenberg-tm electronic works provided
+that
+
+- You pay a royalty fee of 20% of the gross profits you derive from
+     the use of Project Gutenberg-tm works calculated using the method
+     you already use to calculate your applicable taxes.  The fee is
+     owed to the owner of the Project Gutenberg-tm trademark, but he
+     has agreed to donate royalties under this paragraph to the
+     Project Gutenberg Literary Archive Foundation.  Royalty payments
+     must be paid within 60 days following each date on which you
+     prepare (or are legally required to prepare) your periodic tax
+     returns.  Royalty payments should be clearly marked as such and
+     sent to the Project Gutenberg Literary Archive Foundation at the
+     address specified in Section 4, "Information about donations to
+     the Project Gutenberg Literary Archive Foundation."
+
+- You provide a full refund of any money paid by a user who notifies
+     you in writing (or by e-mail) within 30 days of receipt that s/he
+     does not agree to the terms of the full Project Gutenberg-tm
+     License.  You must require such a user to return or
+     destroy all copies of the works possessed in a physical medium
+     and discontinue all use of and all access to other copies of
+     Project Gutenberg-tm works.
+
+- You provide, in accordance with paragraph 1.F.3, a full refund of any
+     money paid for a work or a replacement copy, if a defect in the
+     electronic work is discovered and reported to you within 90 days
+     of receipt of the work.
+
+- You comply with all other terms of this agreement for free
+     distribution of Project Gutenberg-tm works.
+
+1.E.9.  If you wish to charge a fee or distribute a Project Gutenberg-tm
+electronic work or group of works on different terms than are set
+forth in this agreement, you must obtain permission in writing from
+both the Project Gutenberg Literary Archive Foundation and Michael
+Hart, the owner of the Project Gutenberg-tm trademark.  Contact the
+Foundation as set forth in Section 3 below.
+
+1.F.
+
+1.F.1.  Project Gutenberg volunteers and employees expend considerable
+effort to identify, do copyright research on, transcribe and proofread
+public domain works in creating the Project Gutenberg-tm
+collection.  Despite these efforts, Project Gutenberg-tm electronic
+works, and the medium on which they may be stored, may contain
+"Defects," such as, but not limited to, incomplete, inaccurate or
+corrupt data, transcription errors, a copyright or other intellectual
+property infringement, a defective or damaged disk or other medium, a
+computer virus, or computer codes that damage or cannot be read by
+your equipment.
+
+1.F.2.  LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right
+of Replacement or Refund" described in paragraph 1.F.3, the Project
+Gutenberg Literary Archive Foundation, the owner of the Project
+Gutenberg-tm trademark, and any other party distributing a Project
+Gutenberg-tm electronic work under this agreement, disclaim all
+liability to you for damages, costs and expenses, including legal
+fees.  YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT
+LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE
+PROVIDED IN PARAGRAPH F3.  YOU AGREE THAT THE FOUNDATION, THE
+TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE
+LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR
+INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH
+DAMAGE.
+
+1.F.3.  LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a
+defect in this electronic work within 90 days of receiving it, you can
+receive a refund of the money (if any) you paid for it by sending a
+written explanation to the person you received the work from.  If you
+received the work on a physical medium, you must return the medium with
+your written explanation.  The person or entity that provided you with
+the defective work may elect to provide a replacement copy in lieu of a
+refund.  If you received the work electronically, the person or entity
+providing it to you may choose to give you a second opportunity to
+receive the work electronically in lieu of a refund.  If the second copy
+is also defective, you may demand a refund in writing without further
+opportunities to fix the problem.
+
+1.F.4.  Except for the limited right of replacement or refund set forth
+in paragraph 1.F.3, this work is provided to you 'AS-IS' WITH NO OTHER
+WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO
+WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE.
+
+1.F.5.  Some states do not allow disclaimers of certain implied
+warranties or the exclusion or limitation of certain types of damages.
+If any disclaimer or limitation set forth in this agreement violates the
+law of the state applicable to this agreement, the agreement shall be
+interpreted to make the maximum disclaimer or limitation permitted by
+the applicable state law.  The invalidity or unenforceability of any
+provision of this agreement shall not void the remaining provisions.
+
+1.F.6.  INDEMNITY - You agree to indemnify and hold the Foundation, the
+trademark owner, any agent or employee of the Foundation, anyone
+providing copies of Project Gutenberg-tm electronic works in accordance
+with this agreement, and any volunteers associated with the production,
+promotion and distribution of Project Gutenberg-tm electronic works,
+harmless from all liability, costs and expenses, including legal fees,
+that arise directly or indirectly from any of the following which you do
+or cause to occur: (a) distribution of this or any Project Gutenberg-tm
+work, (b) alteration, modification, or additions or deletions to any
+Project Gutenberg-tm work, and (c) any Defect you cause.
+
+
+Section  2.  Information about the Mission of Project Gutenberg-tm
+
+Project Gutenberg-tm is synonymous with the free distribution of
+electronic works in formats readable by the widest variety of computers
+including obsolete, old, middle-aged and new computers.  It exists
+because of the efforts of hundreds of volunteers and donations from
+people in all walks of life.
+
+Volunteers and financial support to provide volunteers with the
+assistance they need, is critical to reaching Project Gutenberg-tm's
+goals and ensuring that the Project Gutenberg-tm collection will
+remain freely available for generations to come.  In 2001, the Project
+Gutenberg Literary Archive Foundation was created to provide a secure
+and permanent future for Project Gutenberg-tm and future generations.
+To learn more about the Project Gutenberg Literary Archive Foundation
+and how your efforts and donations can help, see Sections 3 and 4
+and the Foundation web page at https://www.pglaf.org.
+
+
+Section 3.  Information about the Project Gutenberg Literary Archive
+Foundation
+
+The Project Gutenberg Literary Archive Foundation is a non profit
+501(c)(3) educational corporation organized under the laws of the
+state of Mississippi and granted tax exempt status by the Internal
+Revenue Service.  The Foundation's EIN or federal tax identification
+number is 64-6221541.  Its 501(c)(3) letter is posted at
+https://pglaf.org/fundraising.  Contributions to the Project Gutenberg
+Literary Archive Foundation are tax deductible to the full extent
+permitted by U.S. federal laws and your state's laws.
+
+The Foundation's principal office is located at 4557 Melan Dr. S.
+Fairbanks, AK, 99712., but its volunteers and employees are scattered
+throughout numerous locations.  Its business office is located at
+809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887, email
+business@pglaf.org.  Email contact links and up to date contact
+information can be found at the Foundation's web site and official
+page at https://pglaf.org
+
+For additional contact information:
+     Dr. Gregory B. Newby
+     Chief Executive and Director
+     gbnewby@pglaf.org
+
+
+Section 4.  Information about Donations to the Project Gutenberg
+Literary Archive Foundation
+
+Project Gutenberg-tm depends upon and cannot survive without wide
+spread public support and donations to carry out its mission of
+increasing the number of public domain and licensed works that can be
+freely distributed in machine readable form accessible by the widest
+array of equipment including outdated equipment.  Many small donations
+($1 to $5,000) are particularly important to maintaining tax exempt
+status with the IRS.
+
+The Foundation is committed to complying with the laws regulating
+charities and charitable donations in all 50 states of the United
+States.  Compliance requirements are not uniform and it takes a
+considerable effort, much paperwork and many fees to meet and keep up
+with these requirements.  We do not solicit donations in locations
+where we have not received written confirmation of compliance.  To
+SEND DONATIONS or determine the status of compliance for any
+particular state visit https://pglaf.org
+
+While we cannot and do not solicit contributions from states where we
+have not met the solicitation requirements, we know of no prohibition
+against accepting unsolicited donations from donors in such states who
+approach us with offers to donate.
+
+International donations are gratefully accepted, but we cannot make
+any statements concerning tax treatment of donations received from
+outside the United States.  U.S. laws alone swamp our small staff.
+
+Please check the Project Gutenberg Web pages for current donation
+methods and addresses.  Donations are accepted in a number of other
+ways including including checks, online payments and credit card
+donations.  To donate, please visit: https://pglaf.org/donate
+
+
+Section 5.  General Information About Project Gutenberg-tm electronic
+works.
+
+Professor Michael S. Hart was the originator of the Project Gutenberg-tm
+concept of a library of electronic works that could be freely shared
+with anyone.  For thirty years, he produced and distributed Project
+Gutenberg-tm eBooks with only a loose network of volunteer support.
+
+
+Project Gutenberg-tm eBooks are often created from several printed
+editions, all of which are confirmed as Public Domain in the U.S.
+unless a copyright notice is included.  Thus, we do not necessarily
+keep eBooks in compliance with any particular paper edition.
+
+
+Most people start at our Web site which has the main PG search facility:
+
+     https://www.gutenberg.org
+
+This Web site includes information about Project Gutenberg-tm,
+including how to make donations to the Project Gutenberg Literary
+Archive Foundation, how to help produce our new eBooks, and how to
+subscribe to our email newsletter to hear about new eBooks.
diff --git a/15932.zip b/15932.zip
new file mode 100644
index 0000000..2d4421c
--- /dev/null
+++ b/15932.zip
diff --git a/LICENSE.txt b/LICENSE.txt
new file mode 100644
index 0000000..6312041
--- /dev/null
+++ b/LICENSE.txt
@@ -0,0 +1,11 @@
+This eBook, including all associated images, markup, improvements,
+metadata, and any other content or labor, has been confirmed to be
+in the PUBLIC DOMAIN IN THE UNITED STATES.
+
+Procedures for determining public domain status are described in
+the "Copyright How-To" at https://www.gutenberg.org.
+
+No investigation has been made concerning possible copyrights in
+jurisdictions other than the United States. Anyone seeking to utilize
+this eBook outside of the United States should confirm copyright
+status under the laws that apply to them.
diff --git a/README.md b/README.md
new file mode 100644
index 0000000..c70fffc
--- /dev/null
+++ b/README.md
@@ -0,0 +1,2 @@
+Project Gutenberg (https://www.gutenberg.org) public repository for
+eBook #15932 (https://www.gutenberg.org/ebooks/15932)