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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 & 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, 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 +<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, 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] +<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>. </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, &c.</b></span></td><td align='right'><a href="#Pg_1">1</a></td></tr> +<tr><td align='right'></td><td align='left'> </td><td align='left'></td><td align='right'></td></tr> + +<tr><td align='right'><b>II.</b> </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'> </td><td align='left'></td><td align='right'></td></tr> + +<tr><td align='right'><b>III.</b> </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 Tchatchamānkh 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, &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 Rā</td><td align='right'><a href="#Pg_33">33</a></td></tr> +<tr><td align='right'></td><td align='left'> </td><td align='left'></td><td align='right'></td></tr> + +<tr><td align='right'><b>IV.</b> </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'> </td><td align='left'></td><td align='right'></td></tr> + +<tr><td align='right'><b>V.</b> </td><td align='left' colspan="2"><span class="smcap"><b>Books of the Dead of the Græco-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'> </td><td align='left'></td><td align='right'></td></tr> + +<tr><td align='right'><b>VI.</b> </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'> </td><td align='left'></td><td align='right'></td></tr> + +<tr><td align='right'><b>VII.</b> </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 Rā 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'> </td><td align='left'></td><td align='right'></td></tr> + +<tr><td align='right'><b>VIII.</b> </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 Sūdān</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-Rā</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 Piānkhi</td><td align='right'><a href="#Pg_116">116</a></td></tr> +<tr><td align='right'></td><td align='left'> </td><td align='left'></td><td align='right'></td></tr> + +<tr><td align='right'><b>IX.</b> </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 Amenemhāt</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 Erpā</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'> </td><td align='left'></td><td align='right'></td></tr> + +<tr><td align='right'><b>X.</b> </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'> </td><td align='left'></td><td align='right'></td></tr> + +<tr><td align='right'><b>XI.</b> </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'> </td><td align='left'></td><td align='right'></td></tr> + +<tr><td align='right'><b>XII.</b> </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-Rā</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'> </td><td align='left'></td><td align='right'></td></tr> + +<tr><td align='right'><b>XIII.</b> </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'> </td><td align='left'></td><td align='right'></td></tr> + +<tr><td align='right'><b>XIV.</b> </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'> </td><td align='left'></td><td align='right'></td></tr> + +<tr><td align='right'><b>XV.</b> </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 Āapep</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'> </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, &c.</b></span></td><td align='right'><a href="#Pg_256">256</a></td></tr> +<tr><td align='right'></td><td align='left'> </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-Rā 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-Rā</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 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.</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 Sūdān, 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 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.</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-Rā Succouring Isis in the Papyrus Swamps." title="Thoth and Amen-Rā Succouring Isis in the Papyrus Swamps." /> +<p class="figcenter"><b>Thoth and Amen-Rā 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 16½ 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 18½ 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 3½ +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 Rāmeri, an official of Thothmes IV. 1470 B.C. Wooden Palette of Aāhmes I, King of Egypt 1600 B.C." /> +<p class="figcenter"><b>Wooden Palette of Rāmeri, an official of Thothmes IV. 1470 B.C.<br />Wooden Palette of Aāhmes 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 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 +<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 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.</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>sāhu</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, &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, &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 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. (<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 Rā, 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 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. +<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. Rā +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. Rā 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 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.<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 Khāfrā 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 Tchatchamānkh and the Gold Ornament</b></span></p> + +<p>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 +<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 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 +<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 Tchatchamānkh.<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 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 (<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>khetâa</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 Rā 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 +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<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 Rā 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 Rā</b></span></p> + +<p>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,<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 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 +<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 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.</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 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>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 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 +<span class="pagenum"><a name="Pg_35" id="Pg_35" title="Pg_35">[35]</a></span>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.</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 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, +<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 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.<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. 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,<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 +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>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 +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.</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">Saīte 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, &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 Rā. 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, &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 Erpāt,<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 Maāt<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 phœnix. The soul of Rā 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 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."</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 Kherāha,<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 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<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 Maāt<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 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).</p> + +<p>"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 +<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 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.<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 Āapep<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 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.<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 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."</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 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<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 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. +<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 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:</p> + +<p>"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<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 Kherāha, 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 +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,<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 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 +<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 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 +<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 Rā, 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 Herkemmaāt. 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 +Nāu 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 +Nāu 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 Rā, which are above me +and beneath me.... I am Rā, 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'.">GRÆCO</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 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 <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 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."</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 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 +<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 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.<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 Rā, I am Atem, I am Osiris, I am Horus, I am Thoth," &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 Rā. 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:—<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 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>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 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 <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 +Āapep, the Enemy of Rā, 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-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>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 Rā) 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 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.<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 Rā, +<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 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>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 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 +<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 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.</p> + +<p>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 +<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 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.<br /><br /></p> + + +<h3><span class="smcap">The Legend of Rā 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 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 +<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 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>i.e.</i> 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 +<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 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."<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>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<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, 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 +<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 +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>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 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.</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-Rā.</p></div> + +<p>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.<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 +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>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 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.</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 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.</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 Rā, 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 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,<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. 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 +<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 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,<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 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.</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 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, +<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 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>i.e.</i> 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.</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 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.<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 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 +<span class="pagenum"><a name="Pg_85" id="Pg_85" title="Pg_85">[85]</a></span>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,'<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), 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]."</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, &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 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:</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 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. +<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 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 +<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 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>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 Rā, O ye mariners of Rā; 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 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 +<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 +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.<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 +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>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-Rā 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 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 +<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 Sūdān), 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, +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<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 Wādī +Halfah.</p></div> + +<p>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.</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 Sūdān</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 +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>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 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."<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 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 +<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, &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-Rā, 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-Rā, 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, 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>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-Rā" title="Stele on which is cut the Speech of Amen-Rā" /></a> +<p class="figcenter"> +<b>Stele on which is cut the Speech of Amen-Rā,<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 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.</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 +Āamu 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 (Phœnicia) 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-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 ..."<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 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>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, 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>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, 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, +<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 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.</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 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>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>ānti</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 Hammāmāt.</p></div> + +<p>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.</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—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 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 +<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, 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.<br /><br /></p> + + +<h3><span class="smcap">The Invasion and Conquest of Egypt by Piānkhi, +King of Nubia</span></h3> + +<p>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:</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 Rā 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, 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<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-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.</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 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 +<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 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 +<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 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.</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 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.</p> + +<p>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; +<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 Piānkhi'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 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.</p> + +<p>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.</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 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<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 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, +<span class="pagenum"><a name="Pg_122" id="Pg_122" title="Pg_122">[122]</a></span>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.</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 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.</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 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 <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 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,<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 +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 +<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 Sūdān +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 Saïs, 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 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, +<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-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.<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—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 uāt</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 Āamu 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 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<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, +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.</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 +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.</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 Aswân, 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 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:</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 Merenrā, 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 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: +<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, 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 <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, 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. +<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 Amenemhāt</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, 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.<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 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>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 (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>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 Amenemhāt 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 Uahānkh, or Antef. It reads:</p> + +<p>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>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, 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 +<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 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>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 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.<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-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:</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-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 <i>Bull</i> 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 <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 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] <i>Khā-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 +Thenttaāmu (?). 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, 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 <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, 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,<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 "Āhatiu-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, 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, +<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-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:</p> + +<p>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 +<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, +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<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 Nebpehtirā (Amasis I), King +Tcheserkarā (Amenhetep I), Āakheperkarā (Thothmes I), +Āakheperenrā (Thothmes II), and this beneficent god Menkheperrā<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 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 +<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 (?). 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.</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 ERPĀ</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 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 (<i>erpā</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-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>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, Maātkarā,<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-Rā, 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 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<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 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,<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 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 +<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—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.</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 Hātshepset's temple at Dēr al-Baharī.</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 88½ <i>heqet</i> measures, which were +equal to 8592½ <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 Maātkarā, the ever living. I received +the <i>sennu</i> 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.</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 Herānkh</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, &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.</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 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 <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 Herānkh." title="The Autobiography of Thaiemhetep, the daughter of Herānkh." /></a> +<p class="figcenter"> +<b>The Autobiography of Thaiemhetep, the daughter of Herānkh.</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 (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:</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 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.</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 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 +<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 Ānkh-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] 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>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 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.</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 Khā-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—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 Erpā, the Duke, the Chancellor of the King of the +North, the <i>smer uati</i>, 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,<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> Amenemhāt 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 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."</p> + +<p>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 +<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 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."</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 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.</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 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?"</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 Āamu 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 Shēkh Āmmuiansha 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, 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.</p> + +<p>"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>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 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."</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 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>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 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 +<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 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>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 Rā, 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] 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 <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 Wādi an-Natrūn.</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 Farāfrah.</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 Khānēs of the Hebrews and Herakleopolis of the Greeks, the +modern Ahnās al-Madīnah.</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, 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.</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—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 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 <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>āubbu</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 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.'"</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, 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.]<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-Rā</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-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>i.e.</i> 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 <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-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 <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-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>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-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.<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-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 +<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 Khā-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 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:</p> + +<p>"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 +<span class="pagenum"><a name="Pg_193" id="Pg_193" title="Pg_193">[193]</a></span>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.</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-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 <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 +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, +<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 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 +<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 Rā-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 Rā-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 "Erpā"<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 Erpā 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 +Erpā 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 Sūdān.</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 Wādī Maghārah or Sarābīt al-Khādim 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-āa, +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-Rā</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-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.*</p> + +<p>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>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, Rā, 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 Sūdān.</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, 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, +<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 Rā 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 Rā 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 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.*</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-Rā, 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 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.*</p> + +<p>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.*</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 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.*</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, 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,] +<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. 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 +<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 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 +<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 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 <span class="smcap">Rā</span>, 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>i.e.</i> twice great) art +thou than the gods in thy name of Shu, son of Rā."<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—</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 Erpā, 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 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.</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 Rā, 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 Rā 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 /> + There its hidden things are clear;<br /> + There the work of life is tried<br /> + By a juster judge than here."<br /> + +<span style="margin-left: 2em;">—<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 Ānkhu</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 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 +<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 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." <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, &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>.—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.—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 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 +<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>.—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>.—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 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."<br /><br /></p> + +<p><b>V.</b> The <span class="smcap"><b>Ritual of the Divine Cult</b></span>.—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-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 <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-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.<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>.—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 Āapep</b></span>, 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).<br /><br /></p> + +<p><b>VIII.</b> <span class="smcap"><b>The Instructions, or Precepts of Tuauf</b></span> 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 +<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—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>.—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>.—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 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, <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 Rā 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>.—The first legal document written +in Egypt was the will of Rā, 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, &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>.—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).<br /><br /></p> + +<p><b>XIII.</b> <span class="smcap"><b>Mathematics</b></span>.—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, &c.<br /><br /></h3> + +<p> +<span class="smcap">Amélineau</span>, E.—Morale Égyptien. Paris, 1892. 8vo.<br /> +<br /> +<span class="smcap">Bergmann</span>, E.—Das Buch vom Durchwandeln der Ewigkeit. Vienna, 1877.<br /> +<br /> +<span class="smcap">Birch</span>, S.—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.—Ancient Records—Egypt. Chicago, 1906.<br /> +<br /> +<span class="smcap">Brugsch</span>, H.—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>.—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.—Les Lamentations d'Isis. Paris, 1866.<br /> +<br /> +<span class="smcap">Erman</span>, A.—Gespräch eines Lebensmüden. Berlin, 1896.<br /> +<span style="margin-left: 1em;">Die Märchen 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.—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 Erzählung des Sinuhe. Leipzig, 1904.</span><br /> +<span style="margin-left: 1em;">Die Klagen des Bauern. Leipzig, 1908.</span><br /> +<br /> +<span class="smcap">Grébaut</span>, E.—Hymne à Ammon-Rā. Paris, 1874.<br /> +<br /> +<span class="smcap">Griffith</span>, F. Ll.—Stories of the High Priests of Memphis. Oxford, 1900.<br /> +<br /> +<span class="smcap">Golenischeff</span>, W.—Die Metternichstele. Leipzig, 1877.<br /> +<span style="margin-left: 1em;">Le Conte du Naufragé. Cairo, 1912.</span><br /> +<span style="margin-left: 1em;">Les Papyrus Hiératiques. St. Petersburg, 1913.</span><br /> +<br /> +<span class="smcap">Joachim</span>, H.—Papyros Ebers. Berlin, 1890.<br /> +<br /> +<span class="smcap">Lefébure</span>, E.—Le Mythe Osirien. Paris, 1874.<br /> +<span style="margin-left: 1em;">Traduction comparée des Hymnes. Paris, 1868.</span><br /> +<br /> +<span class="smcap">Legrain</span>, G.—Livre des Transformations. Paris, 1890.<br /> +<br /> +<span class="smcap">Lieblein</span>, J.—Le livre Égyptien, Que mon nom. Leipzig, 1895.<br /> +<br /> +<span class="smcap">Maspero</span>, G.—Contes Populaires. Paris, 1912.<br /> +<span style="margin-left: 1em;">Une enquête judiciaire. Paris, 1872.</span><br /> +<span style="margin-left: 1em;">Études Égyptiennes. Tomm. I, II. Paris, 1883.</span><br /> +<span style="margin-left: 1em;">Du Genre Épistolaire. 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;">Mémoire sur quelques Papyrus. Paris, 1875.</span><br /> +<span style="margin-left: 1em;">Les Mémoires de Sinouhit. Cairo, 1908.</span><br /> +<br /> +<span class="smcap">Möller</span>, G.—Die beiden Totenpapyrus Rhind. Leipzig, 1913.<br /> +<br /> +<span class="smcap">Moret</span>, A.—Le Rituel du Culte Divin. Paris, 1902.<br /> +<br /> +<span class="smcap">Müller</span>, W.M.—Die Liebespoesie der alten Ägypter. Leipzig, 1899.<br /> +<br /> +<span class="smcap">Naville</span>, E.—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 Funéraires 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.—Das Buch von den zwei Wegen. Leipzig, 1903.<br /> +<br /> +<span class="smcap">Schäfer</span>, H.—Die Aethiopische Königinschrift. Leipzig, 1901.<br /> +<span style="margin-left: 1em;">Ein Bruchstück altägyptischer Annalen. Berlin, 1902.</span><br /> +<br /> +<span class="smcap">Schiaparelli</span>.—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.—Der Sagenkreis des Königs 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>.—Études sur le Papyrus Prisse. Paris, 1887.<br /> +<br /> +<span class="smcap">Vogelsang</span>, F.—Die Klagen des Bauern. Leipzig, 1913.<br /> +<br /> +<span class="smcap">Wiedemann</span>, A.—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>Āakheperenrā, <a href="#Pg_103">103</a>, <a href="#Pg_144">144</a></li> +<li>Āakheperkarā, <a href="#Pg_142">142</a>, <a href="#Pg_145">145</a></li> +<li>Āamu, <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>Āapep, <a href="#Pg_48">48</a>, <a href="#Pg_68">68</a></li> +<li>Āapepi, <a href="#Pg_254">254</a></li> +<li>Āataka, <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> —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> —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> —and river, <a href="#Pg_202">202</a></li> +<li> —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-Madīnah, <a href="#Pg_170">170</a></li> +<li>Āina, <a href="#Pg_113">113</a></li> +<li>Air-god, <a href="#Pg_16">16</a></li> +<li> —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> —II, <a href="#Pg_250">250</a></li> +<li>Alexandria, <a href="#Pg_88">88</a></li> +<li> —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> —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> —Father, <a href="#Pg_119">119</a></li> +<li> —of Sīwah, <a href="#Pg_71">71</a></li> +<li>Amenemhat I, <a href="#Pg_155">155</a>, <a href="#Pg_162">162</a></li> +<li> —II, <a href="#Pg_155">155</a></li> +<li> —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-āa, <a href="#Pg_213">213</a></li> +<li> —Amenemhat, <a href="#Pg_135">135 ff.</a></li> +<li>Amen-ka-mutef, <a href="#Pg_218">218</a></li> +<li>Amen-Rā; <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> —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> —Maxims of, <a href="#Pg_228">228</a></li> +<li> —papyrus of, <a href="#Pg_44">44</a>, <a href="#Pg_45">45</a></li> + +<li>Ānkh 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>Ānkh-taui, <a href="#Pg_151">151</a>, <a href="#Pg_152">152</a></li> +<li>Ānkhu, <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>Āntchmer, <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>Āntet 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>Āntti 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> —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>Aswān, <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>Baiufrā, <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> —heaven weighed in; <a href="#Pg_47">47</a></li> +<li> —keeper of, <a href="#Pg_50">50</a></li> +<li> —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> —drinking of, <a href="#Pg_229">229</a></li> +<li> —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> —character of, <a href="#Pg_102">102</a></li> +<li> —edict against, <a href="#Pg_101">101</a>, <a href="#Pg_102">102</a></li> +<li> —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> —of Isis, <a href="#Pg_56">56</a></li> +<li>Boat, magical, <a href="#Pg_43">43</a></li> +<li> —of Amen, <a href="#Pg_191">191</a></li> +<li> —of Amen-Rā, <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> —of Rā; <a href="#Pg_123">123</a></li> +<li> — two Boats of Rā, <a href="#Pg_123">123</a></li> +<li> —of Rā-Harmakhis, <a href="#Pg_78">78</a></li> +<li> —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> —boxes, <a href="#Pg_7">7</a></li> +<li> —"May my name," <a href="#Pg_250">250</a></li> +<li> —of Āapep, <a href="#Pg_250">250</a></li> +<li> —of Breathings, <a href="#Pg_40">40</a>, <a href="#Pg_59">59 ff.</a></li> +<li> —of Gates, <a href="#Pg_246">246</a></li> +<li> —of knowing how Rā, <a href="#Pg_68">68</a></li> +<li> —of making splendid, <a href="#Pg_64">64 ff.</a></li> +<li> —of Opening the Mouth, <a href="#Pg_13">13</a>, <a href="#Pg_38">38</a></li> +<li> —of overthrowing Āapepi, <a href="#Pg_67">67 ff.</a></li> +<li> —of Proverbs, <a href="#Pg_224">224</a></li> +<li> —of Psalms, <a href="#Pg_241">241</a></li> +<li> —of slaying the Hippopotamus, <a href="#Pg_78">78</a></li> +<li> —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> — the Recensions of, <a href="#Pg_39">39 ff.</a></li> +<li> — summary of Chapters of, <a href="#Pg_42">42 ff.</a></li> +<li> — Græco-Roman Books, <a href="#Pg_59">59 ff.</a></li> +<li> — hieratic, <a href="#Pg_4">4</a></li> +<li> — hieroglyphic, <a href="#Pg_40">40</a></li> +<li> —of the Two Ways, <a href="#Pg_244">244</a></li> +<li> —of Traversing Eternity, <a href="#Pg_40">40</a>, <a href="#Pg_61">61</a></li> +<li> —of Wisdom, <a href="#Pg_224">224</a></li> +<li>Books, <a href="#Pg_2">2</a></li> +<li> —magical, <a href="#Pg_30">30</a></li> +<li> —of Thoth, <a href="#Pg_2">2</a></li> +<li> — 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> —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> —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> —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> —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> —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> —waxen, <a href="#Pg_25">25-7</a></li> +<li> —seizes a servant, <a href="#Pg_35">35</a>, <a href="#Pg_36">36</a></li> +<li> —transformation into, <a href="#Pg_43">43</a></li> +<li> —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> —the Red, <a href="#Pg_23">23</a></li> +<li> —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> —right eye of Rā, <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> —the blessed, <a href="#Pg_244">244</a></li> +<li>Death, <a href="#Pg_234">234</a></li> +<li> —god of, <a href="#Pg_14">14</a>, <a href="#Pg_43">43</a>, <a href="#Pg_154">154</a></li> +<li> —messenger of, <a href="#Pg_229">229</a></li> +<li> —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>Dēr al-Baharī, <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> —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> —the wife of Rā, <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> —paddles, <a href="#Pg_28">28</a></li> +<li>Ecclesiasticus, <a href="#Pg_224">224</a></li> +<li>Edfū, <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> —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> —the two eyes, <a href="#Pg_17">17</a></li> +<li> —of Khepera, <a href="#Pg_70">70</a></li> +<li> —of Rā, <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> —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 Rā, <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>Farāfrah, <a href="#Pg_169">169</a></li> +<li>Farmer, <a href="#Pg_226">226</a>, <a href="#Pg_251">251</a></li> +<li>Father Rā, <a href="#Pg_123">123</a></li> +<li>Fayyūm, <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> —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> —House of, <a href="#Pg_215">215</a></li> +<li> —Island of, <a href="#Pg_43">43</a></li> +<li> —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>Gīzah, <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> —devotion to, <a href="#Pg_231">231</a></li> +<li> —origin of, <a href="#Pg_42">42</a></li> +<li>Gods, Great Company of, <a href="#Pg_15">15</a></li> +<li> —Legends of; <a href="#Pg_71">71 ff.</a></li> +<li> —of cardinal points, <a href="#Pg_21">21</a></li> +<li> —origin of, <a href="#Pg_217">217</a></li> +<li> —the Eighteen, <a href="#Pg_20">20</a></li> +<li> —the Forty-two, <a href="#Pg_51">51</a></li> +<li> —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> —from Sūdān; <a href="#Pg_135">135</a></li> +<li> —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> —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 Rā, <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> —Circuit, <a href="#Pg_108">108</a></li> +<li> —Door, <a href="#Pg_188">188</a>, <a href="#Pg_206">206</a></li> +<li> —Gate, <a href="#Pg_163">163</a></li> +<li> —God, <a href="#Pg_50">50</a></li> +<li> —Judgment, <a href="#Pg_50">50</a>, <a href="#Pg_53">53</a>, <a href="#Pg_247">247</a></li> +<li> —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> —Hall, <a href="#Pg_60">60</a>, <a href="#Pg_218">218</a></li> +<li> —Hawk, <a href="#Pg_218">218</a></li> +<li> —High Mouth, <a href="#Pg_111">111</a></li> +<li> —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> —River, <a href="#Pg_112">112</a></li> +<li> —Scales, <a href="#Pg_50">50</a></li> +<li> —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> —of Judgment, <a href="#Pg_50">50</a>, <a href="#Pg_247">247</a></li> +<li> —of Maāti, <a href="#Pg_51">51</a>, <a href="#Pg_53">53</a></li> +<li> —of Shu, <a href="#Pg_60">60</a></li> +<li> —of Truth, <a href="#Pg_55">55</a>, <a href="#Pg_60">60</a>, <a href="#Pg_248">248</a></li> +<li> —of Tuat, <a href="#Pg_42">42</a></li> +<li>Hammāmāt, <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> —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> —month of, <a href="#Pg_253">253</a></li> +<li> —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> —divine, <a href="#Pg_43">43</a></li> +<li> —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> —amulet of the, <a href="#Pg_42">42</a></li> +<li> —of Bata, <a href="#Pg_201">201</a></li> +<li> —of bull, <a href="#Pg_15">15</a></li> +<li> —Chapters of, <a href="#Pg_42">42</a></li> +<li> —of a man, <a href="#Pg_230">230</a></li> +<li> —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>Herānkh, <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>Herkemmaāt, <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> —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> —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> —Suten, <a href="#Pg_117">117</a></li> + +<li>Het Uārt, <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> —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> —birth of, <a href="#Pg_90">90</a></li> +<li> —children of, <a href="#Pg_221">221</a></li> +<li> —of Behutet, Legend of, <a href="#Pg_77">77 ff.</a></li> +<li> —of the East, <a href="#Pg_164">164</a>, <a href="#Pg_218">218</a></li> +<li> —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> —of Amen, <a href="#Pg_113">113</a></li> +<li> —of Benben, <a href="#Pg_216">216</a></li> +<li> —of Books, <a href="#Pg_98">98</a></li> +<li> —of Fire, <a href="#Pg_215">215</a></li> +<li> —of Ka of Seker, <a href="#Pg_149">149</a></li> +<li> —of Life, <a href="#Pg_84">84</a></li> +<li> —of Seneferu, <a href="#Pg_100">100</a></li> +<li> —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> —in praise of learning, <a href="#Pg_250">250</a></li> +<li> —to Nut, <a href="#Pg_18">18</a></li> +<li> —to Rā, <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>Illahūn, <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> —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> —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> —and Rā, Legend of, <a href="#Pg_74">74 ff.</a></li> +<li>Isis, blood of, <a href="#Pg_56">56</a></li> +<li> —speech of, <a href="#Pg_63">63</a></li> +<li> —wanderings of, <a href="#Pg_87">87 ff.</a></li> +<li>Island of Elephantine, <a href="#Pg_83">83</a></li> +<li> —of Fire, <a href="#Pg_43">43</a></li> +<li> —of Osiris, <a href="#Pg_54">54</a></li> +<li>Islands of the Blest, <a href="#Pg_244">244</a></li> +<li> —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> —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> —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>Khāemennefer, <a href="#Pg_140">140</a></li> +<li>Khāemuast, <a href="#Pg_192">192</a></li> +<li>Khāfrā, <a href="#Pg_25">25</a>, <a href="#Pg_36">36</a></li> +<li>Khāhap, <a href="#Pg_151">151</a>, <a href="#Pg_154">154</a></li> +<li>Khākaurā, <a href="#Pg_101">101</a></li> +<li>Khākhepersenb, <a href="#Pg_235">235</a>, <a href="#Pg_236">236</a></li> +<li>Khākhut, <a href="#Pg_146">146</a></li> +<li>Khānefer Merenrā, <a href="#Pg_130">130</a>, <a href="#Pg_131">131</a></li> +<li>Khānēs, <a href="#Pg_170">170</a></li> +<li>Khartūm, <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>Kheperkarā, <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>Kherāha, <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> —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>Kīnā, <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> —of the Stars, <a href="#Pg_167">167</a></li> +<li>Lake of Fire, <a href="#Pg_22">22</a></li> +<li> —of Kamur, <a href="#Pg_157">157</a></li> +<li> —of Neserser, <a href="#Pg_220">220</a></li> +<li> —of the North, <a href="#Pg_79">79</a></li> +<li> —of Seneferu, <a href="#Pg_156">156</a></li> +<li> —of Truth, <a href="#Pg_54">54</a></li> +<li>Lamentations; <a href="#Pg_238">238</a></li> +<li> —of Isis and Nephthys, <a href="#Pg_62">62</a></li> +<li>Land of the Blacks, <a href="#Pg_100">100</a></li> +<li> —of everlasting Life, <a href="#Pg_41">41</a></li> +<li> —of Oxen, <a href="#Pg_169">169</a></li> +<li> —of Souls, <a href="#Pg_247">247</a></li> +<li> —of Spirits, <a href="#Pg_134">134</a></li> +<li> —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> —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> —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> —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> —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> —of Opening the Mouth, <a href="#Pg_13">13</a></li> +<li>Lord of Silence, <a href="#Pg_171">171</a></li> +<li> —of Truth, <a href="#Pg_183">183</a></li> +<li> —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> —temple of, <a href="#Pg_93">93</a></li> +</ul> + +<h2 class="index-letter">M</h2> + +<ul> +<li>Maāt, <a href="#Pg_44">44</a>, <a href="#Pg_47">47</a>, <a href="#Pg_48">48</a></li> +<li>Maātet, <a href="#Pg_88">88</a>, <a href="#Pg_89">89</a></li> +<li>Maāti, the Two, <a href="#Pg_51">51</a></li> +<li>Maātka, <a href="#Pg_126">126</a></li> +<li>Maātkarā, <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>Makamāru, <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>Mātet, <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> —capture of, <a href="#Pg_122">122</a></li> +<li> —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>Menkaurā, <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>Menkheperrā, <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>Merenrā, <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> —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> —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> —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 Āli, <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> —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> —of Rā, <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> —incense of, <a href="#Pg_38">38</a></li> +<li>Nāu, <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>Nebkaurā, <a href="#Pg_173">173</a>, <a href="#Pg_184">184</a></li> +<li>Nebpehtirā, <a href="#Pg_140">140</a>, <a href="#Pg_144">144</a></li> +<li>Nebt Amehet, <a href="#Pg_164">164</a></li> +<li> —Ānkh, <a href="#Pg_218">218</a></li> +<li> —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>Neferefrā, <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>Neferkarā, <a href="#Pg_134">134</a></li> +<li>Nefert, <a href="#Pg_169">169</a></li> +<li>Nefert-ari-karā, <a href="#Pg_127">127</a></li> +<li>Neferu Rā, <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> —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>Netchemtchemānkh, <a href="#Pg_85">85</a></li> +<li>Night, <a href="#Pg_17">17</a></li> +<li> —left eye of Rā, <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> —the celestial, <a href="#Pg_23">23</a></li> +<li> —floods of, <a href="#Pg_136">136</a>, <a href="#Pg_137">137</a></li> +<li> —god of, <a href="#Pg_86">86</a>, <a href="#Pg_176">176</a>, <a href="#Pg_220">220</a></li> +<li> —heights of, <a href="#Pg_100">100</a></li> +<li> —springs of, <a href="#Pg_83">83</a></li> +<li> —water of, <a href="#Pg_5">5</a></li> +<li>Nine Bows, <a href="#Pg_106">106</a></li> +<li> —Gods, <a href="#Pg_111">111</a>, <a href="#Pg_214">214</a></li> +<li>Nomes, <a href="#Pg_238">238</a></li> +<li> —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> —as a cow, <a href="#Pg_73">73</a></li> +</ul> + +<h2 class="index-letter">O</h2> + +<ul> +<li>Oasis of Farāfrah, <a href="#Pg_169">169</a></li> +<li> —of Sīwah, <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> —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> —accused by Set, <a href="#Pg_2">2</a></li> +<li> —death and resurrection of, <a href="#Pg_12">12</a></li> +<li> —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> —Island of, <a href="#Pg_54">54</a></li> +<li> —Khenti Amenti, <a href="#Pg_61">61</a>, <a href="#Pg_127">127</a></li> +<li> —Litany to, <a href="#Pg_42">42</a></li> +<li> —murder of, <a href="#Pg_87">87</a></li> +<li> —mummy of, <a href="#Pg_91">91</a></li> +<li> —tomb of, <a href="#Pg_81">81</a></li> +<li> —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> —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> —how made into paper, <a href="#Pg_5">5</a></li> +<li> —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>Pāt 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> —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 Rā, <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>Phœnicia, <a href="#Pg_108">108</a></li> +<li>Phœnix, <a href="#Pg_45">45</a></li> +<li>Piānkhi 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> —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> —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>Ptolemaïs, <a href="#Pg_151">151</a></li> +<li>Ptolemy II, <a href="#Pg_98">98</a></li> +<li> —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> —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> —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>Rā, <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> —titles of, <a href="#Pg_75">75</a></li> +<li>Rā and Isis, Legend of, <a href="#Pg_74">74</a></li> +<li> —three sons of, <a href="#Pg_33">33-6</a></li> +<li> —Will of, <a href="#Pg_253">253</a></li> +<li>Raau, <a href="#Pg_127">127</a></li> +<li>Rā 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>Rā-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> —III, <a href="#Pg_254">254</a></li> +<li> — summary of reign of, <a href="#Pg_110">110 ff.</a></li> +<li> —IV, <a href="#Pg_115">115</a>, <a href="#Pg_116">116</a></li> +<li> —IX, <a href="#Pg_192">192</a></li> +<li>Rāqet, <a href="#Pg_149">149</a>, <a href="#Pg_153">153</a></li> +<li>Rāqetit, <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>Rāuser, <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> —Fiends, <a href="#Pg_68">68</a></li> +<li> —Mountain, <a href="#Pg_156">156</a></li> +<li> —Sea, <a href="#Pg_113">113</a>, <a href="#Pg_208">208</a></li> +<li> —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> —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> —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>Sāara, <a href="#Pg_112">112</a></li> +<li>Sāhal, <a href="#Pg_83">83</a></li> +<li>Sāhu, <a href="#Pg_14">14</a></li> +<li>Sahurā, <a href="#Pg_126">126</a></li> +<li>Saïs, <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>Sakkārah, <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>Sarābit al-Khādim, <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> —amulet of, <a href="#Pg_43">43</a></li> +<li>School, <a href="#Pg_231">231</a></li> +<li> —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>Sehetepabrā, <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> —Boat, <a href="#Pg_46">46</a></li> +<li> —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> —Hemat, <a href="#Pg_169">169</a>, <a href="#Pg_170">170</a>, <a href="#Pg_184">184</a></li> +<li> —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> —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>Seqenenrā, <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> —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>Shēkh 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> —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> —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>Sīwah,, <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> —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> —of God, <a href="#Pg_43">43</a></li> +<li> —of Rā, <a href="#Pg_45">45</a></li> +<li> —of Shu, <a href="#Pg_61">61</a></li> +<li> —rejoining body, <a href="#Pg_43">43</a></li> +<li> —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> —of East, <a href="#Pg_43">43</a></li> +<li> —of Khemenu, <a href="#Pg_43">43</a></li> +<li> —of Nekhen, <a href="#Pg_43">43</a></li> +<li> —of Pe, <a href="#Pg_43">43</a></li> +<li> —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> —against crocodiles, <a href="#Pg_57">57</a></li> +<li> —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> —the Four, <a href="#Pg_21">21</a></li> +<li>Spirits, evil, <a href="#Pg_246">246</a></li> +<li> —of heaven, <a href="#Pg_61">61</a></li> +<li> —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> —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> —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>Sūdān, <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> —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> —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-Bāl, <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>Tchān, <a href="#Pg_185">185</a></li> +<li>Tchār, <a href="#Pg_81">81</a></li> +<li>Tchatchamānkh, <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> —and famine, <a href="#Pg_183">183</a></li> +<li>Tcheserkarā, <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> —autobiography of, <a href="#Pg_145">145 ff.</a></li> +<li> —em heb, <a href="#Pg_93">93</a></li> +<li> —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> —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> —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> —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>Tetaān, <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> —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> —Mut, <a href="#Pg_194">194</a></li> +<li>Thenttaāmu, <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> —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> —II, <a href="#Pg_102">102</a>, <a href="#Pg_103">103</a>, <a href="#Pg_144">144</a></li> +<li> —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> —Hall of, <a href="#Pg_60">60</a></li> +<li> —Lake of, <a href="#Pg_54">54</a></li> +<li> —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> —chamber, <a href="#Pg_17">17</a>, <a href="#Pg_123">123</a>, <a href="#Pg_151">151</a></li> +<li> —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> —ears of king, <a href="#Pg_151">151</a></li> +<li> —eyes of king, <a href="#Pg_151">151</a></li> +<li> —Lands, <a href="#Pg_115">115</a></li> +<li> —Men, <a href="#Pg_218">218</a></li> +<li> —Sisters, <a href="#Pg_109">109</a></li> +<li> —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>Uahānkh, <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>Uārt, <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>Userenrā, <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> —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>Wādī an-Natrūn, <a href="#Pg_169">169</a></li> +<li>Wādī Halfah, <a href="#Pg_101">101</a></li> +<li> —Maghārah, <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> —celestial, <a href="#Pg_216">216</a></li> +<li> —holy, <a href="#Pg_60">60</a>, <a href="#Pg_66">66</a></li> +<li> —offering, <a href="#Pg_229">229</a></li> +<li> —supply, <a href="#Pg_43">43</a></li> +<li> —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> —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> —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> —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> —exercises in, <a href="#Pg_7">7</a></li> +<li> —three kinds of, <a href="#Pg_1">1 ff.</a></li> +<li> —sacred, <a href="#Pg_1">1</a></li> +<li> —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 & 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. 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